Submitted by Aline Batista (alinehb.ufpel@gmail.com) on 2016-03-23T22:01:48Z No. of bitstreams: 2 Experiência e conceito - possibilidades formativas da dialética negativa de Theodor W. Adorno.pdf: 698066 bytes, checksum: 8b05a7ecde505ddf5bd8177c33ab1738 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Approved for entry into archive by Aline Batista (alinehb.ufpel@gmail.com) on 2016-03-23T22:14:38Z (GMT) No. of bitstreams: 2 Experiência e conceito - possibilidades formativas da dialética negativa de Theodor W. Adorno.pdf: 698066 bytes, checksum: 8b05a7ecde505ddf5bd8177c33ab1738 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Approved for entry into archive by Aline Batista (alinehb.ufpel@gmail.com) on 2016-03-23T22:15:41Z (GMT) No. of bitstreams: 2 Experiência e conceito - possibilidades formativas da dialética negativa de Theodor W. Adorno.pdf: 698066 bytes, checksum: 8b05a7ecde505ddf5bd8177c33ab1738 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Made available in DSpace on 2016-03-23T22:16:35Z (GMT). No. of bitstreams: 2 Experiência e conceito - possibilidades formativas da dialética negativa de Theodor W. Adorno.pdf: 698066 bytes, checksum: 8b05a7ecde505ddf5bd8177c33ab1738 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2013-08-02 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / O presente estudo sustenta o potencial formativo da dialética negativa de Theodor W. Adorno, descrevendo, a partir das categorias Indústria cultural e Semiformação, o processo de mercantilização dos produtos simbólicos, cuja face subjetiva é o processo de formação interrompida, que produz um indivíduo cuja subjetividade fica formatada segundo os parâmetros de uma cultura onde o que impera é a imagem, sacralizada pela indústria na qual a experiência humana vai sendo substituída pelo consumo de mercadorias, que gera um crescente empobrecimento do potencial formativo da cultura e das próprias práticas educativas. Defende uma filosofia transformada, que acentua o poder da teoria na crítica, e possibilita a transformação no plano do social, pois se apresenta como o próprio conteúdo da filosofia, pelas categorias filosóficas, de forma que teoria do conhecimento e teoria da sociedade estão entrelaçadas em seu interior. Propõe o reconhecimento da dialética sujeito-objeto, na qual o sujeito não subordina o objeto identificando-o com um conceito universal, mas se entrega à natureza deste, salvando sua diferença, como reconhecimento da mediação entre as partes, aberto no que Adorno chama de Constelação própria do objeto, que possibilita uma dimensão formativa do sujeito no próprio processo do conhecimento, na medida em que o conhecimento passa a ser entendido como uma experiência do objeto que se realiza mediada pelo conceito. A categoria experiência torna-se essencial para que se entenda o pensamento filosófico, pois a renovação do pensamento está relacionada com a constante experiência do objeto e só nele recebe sua determinação. O pensamento não é aquiescência, mas uma tensão entre o ato ativo de experienciar, de ser afetado sempre pela própria coisa. Entende que filosofia necessita dos conceitos para relacionar-se com a realidade, tanto quanto da sensibilidade, para poder ir além de si no processo de compreensão do objeto e do próprio sujeito, que, numa perspectiva constelatória, percebe o objeto a partir das relações que estabelece com a realidade concreta, entendida em suas múltiplas relações histórica, sociais e culturais. O conhecimento, entendido como experiência humana, forma, pois permite ao sujeito pensar criticamente a realidade em que está inserido, estabelecendo relações com o mundo e também com o outro, não apenas como objeto a ser conhecido, mas como algo não-idêntico e que pode ser experienciado, não meramente decodificado, garantido a individualidade de cada um como possibilidade de, pela própria compreensão da interação do humano. / This study supports the formative potential of Theodor W. Adorno’s negative dialectics, and describes the process of commodification of symbolic products from the Cultural Industry and Semi-formation categories, whose subjective expression is the discontinued formative process which creates an individual whose subjectivity is shaped according to parameters of a culture in which the image rules, sanctified by industry, so that the human experience is being replaced by the consumption of goods, thus generating a growing impoverishment of the formative process of culture and educational practices. The study advocates a changed philosophy that emphasizes the power of theory in criticism and enables transformations in the social sphere, since it appears as the very content of philosophy through philosophical categories, in a way that both the theory of knowledge and the theory of society are intertwined within it. The paper proposes the recognition of the subject-object dialectics where the subject does not submit the object by identifying it with a universal concept, but rather surrenders to the nature of the latter, thus saving its differences in recognition of the mediation between the parties, the so-called Constellation of the subject by Adorno. This process enables a formative dimension of the subject in the process of knowledge, insofar as knowledge is understood as an experience of the object that is accomplished by the mediation of the concept. The experience category is essential for philosophical thought to be understood, once the renovation of thought is related to the constant experience of the object, and is only determined by it. Thought is not acquiescence, but rather a tension between the active act of experiencing, of always being affected by the same thing. It takes for granted that philosophy needs concepts to connect with reality, inasmuch as it needs sensitivity to be able to go beyond itself in the process of comprehending the object and even the subject which, from the constellation viewpoint, perceives the object from the relations established with concrete reality, understood in its multiple historical, social and cultural relations. Knowledge, as human experience, is formative, for it allows the subject to think about the reality in which he is inserted in a critical way, establishing bonds with the world and with each other, not only as an object to be known, but also as something unparalleled that needs to be experienced rather than decoded, ensuring each person’s individuality as a possibility of transformation through the comprehension of human interaction in the structuring of social processes.

Orientador: Roberto Akira Goto / Dissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Educação / Made available in DSpace on 2018-08-18T18:17:18Z (GMT). No. of bitstreams: 1 Aquino_FernandoLopesde_M.pdf: 709820 bytes, checksum: 028ce6d5e7475a4f3bb15ecbb1b95e00 (MD5) Previous issue date: 2011 / Resumo: Esta pesquisa se propõe a analisar a educação contemporânea a partir de dois pontos fundamentais: o primeiro envolve as considerações de Adorno ao desenvolvimento cultural da modernidade e o segundo, os desdobramentos dessas observações para a educação, particularmente, para o ensino de filosofia. O primeiro tópico contempla o modo como se processa a criação de um modelo cultural cujo principal objetivo é adaptar os indivíduos ao sistema econômico capitalista e à sua estrutura reificante, elemento que segundo Adorno se estende a experiências como as das Grandes Guerras Mundiais, expoente histórico nefasto, símbolo da barbárie e prerrogativa no que concerne a reflexão sobre a educação. Isso nos mostra que a crítica a adaptação cultural - termo usado para indicar a conformação das consciências ao sistema capitalista e que abarca tanto a instrumentalização da razão quanto a industrialização da cultura -, é algo extremamente importante, pois se configura como uma resistência ao retorno da barbárie. Assim, não se trata somente de analisar as considerações adornianas, mas expor e debater os pressupostos para uma educação que ainda sirva como um referencial de emancipação. A partir dessas observações tentaremos averiguar em que medida Adorno preserva uma concepção dialética de educação e como isso se processa em sua função de "resistência". Especificamente, este é o assunto do segundo tópico da pesquisa e para isso analisaremos este pormenor no âmbito do ensino de filosofia, ou seja, como este ensino poderia contribuir para uma formação cultural crítica, fortalecendo as consciências para que não se rendam a adaptação, retroagindo sobre a cultura e sobre a sociedade. Todo o nosso trabalho se situará por meio de um recorte das obras de Adorno, destacando os textos de Dialética do esclarecimento e as conferências reunidas em Educação e emancipação. / Abstract: This research aims to analyze some aspects of the contemporary education based on two fundamental points: the first involves considerations of Adorno of development of cultural modernity and the second, the ramifications of these observations in education, particularly in teaching philosophy. The first topic covers how one handles the creation of a cultural model whose main goal is to match the individuals to the capitalist economic system and its reifying structure, an element that Adorno extends to experiences such as the World Wars, a nefarious historical exponent, a symbol of barbarism and prerogative as it regards the reflection on education. This shows that the criticism of cultural adaptation - the term used to indicate the conformation of the capitalist system and consciousness that embraces both the use of reason as the industrialization of culture - is something extremely important as it is configured as a return of resistance barbarism. Thus, it is not only to examine Adorno's considerations, but to expose and discuss the conditions for an education that also serves as a referential for emancipation. From these observations we will try to ascertain the extent to which Adorno maintains a dialectical conception of education and how it is processed in their capacity as "resilience." Specifically, this is the subject of the second topic of this research and for that we will analyze this carefully in the teaching of philosophy, ie, how this education could contribute to a cultural criticism, strengthening the conscience not surrender the adaptation, retroactive on culture and on society. Our work will be based on a part of the works of Adorno, highlighting the text of Dialectic of Enlightenment and the conferences met in Education and Emancipatio. / Mestrado / Filosofia e História da Educação / Mestre em Educação

Dans les années 1930, Walter Benjamin et Theodor W. Adorno sont les premiers théoriciens à appréhender l'objet d'art dans une perspective critique. Persuadés que les conditions d'existence de l'homme moderne sont marquées du sceau de la contradiction, ils inaugurent une pensée de l'oeuvre d'art qui fait de cette dernière un condensé paradoxal de tous les antagonismes sociaux. Le problème qu'ils soulèvent est alors clair : comment l'art peut-il simultanément préfigurer un échappement à l'égard de la barbarie sociale et réfléchir l'exploitation à l'oeuvre dans la civilisation ? Le présent mémoire propose d'analyser le débat théorique entre Benjamin et Adorno dans la mesure où il nous fournit la clé de l'élucidation de ce statut problématique de l'art moderne. En proposant une analyse comparative des perspectives benjamienne et adornienne, il s'agira de montrer que ces dernières définissent les lignes de force d'une esthétique critique qui, non seulement rend compte des contradictions que la modernité artistique fait peser sur l'expérience humaine, mais explore aussi les possibilités qui émergent de ces contradictions.

D’emblée, l’Holocauste fut perçu comme le choc moral et politique le plus radical du vingtième siècle. Des nombreux intellectuels à s’être penchés sur cette question p o u r tenter d’en comprendre le sens, Theodor W. Adomo et Hannah Arendt sont, sans contredit, parmi les plus importants. Ce mémoire explore l ’interprétation philosophique que donnèrent Adomo et Arendt de cet événement. Mettant ces deux auteurs en parallèle dans le but de faire ressortir les convergences et les divergences de leurs pensées, il analyse la place et le rôle que joue l ’Holocauste dans celles-ci. Les grandes lignes de leurs analyses, qui consistent à rattache r l ’Holocauste aux conditions d ’existence propres à la modernité et à souligner to u t ce q u ’un tel lien comporte de potentiel critique, connaîtront un destin brillant : Adomo et Arendt constituent, jusqu’à ce jour, des incontournables dans l ’analyse philosophique de l ’Holocauste et de la domination politique en général.

Confronté à la question de l’actualité de la philosophie, celle en devenir, Adorno a ciblé une tâche pressante, à savoir l’interprétation d’un monde qui laisse les individus insatisfaits. L’imagination en a été désignée l’organon. À partir d’éléments disséminés au sein d’une œuvre qui s’étale sur près de cinq décennies (1924-1969), ce mémoire tente de reconstruire la réflexion qu’il a entretenu au sujet de cette faculté. Une première section s’attache à la détailler la critique qu’Adorno a élaborée au sujet du rôle de l’imagination productrice et reproductrice dans la théorie de la connaissance kantienne. Notre attention se déplace dans un second temps vers l’esthétique adornienne et l’importance que réserve celle-ci à la sublimation. Enfin, le troisième chapitre interroge le thème de l’interdit de l’image et les limites qu’il impose au potentiel critique de l’imagination. / Confronted with the question of the actuality of philosophy, Adorno targeted a pressing task, namely the interpretation of a world that leaves individuals unsatisfied. Imagination was designated the organon of such a task. From elements scattered throughout a body of work that spans nearly five decades (1924-1969), this dissertation attempts to reconstruct his thinking regarding this faculty. The first section focuses on Adorno's critique of the role of the productive and reproductive imagination in the Kantian theory of knowledge. Our attention then shifts to Adorno's aesthetics and its emphasis on sublimation. Finally, the third chapter interrogates the theme of the ban on the images and the limits it imposes on the critical potential of the imagination.

Denna kandidatuppsats analyserar dikterna “En begrundande avskedsröst:”, “En överbliven röst minns:”, “Upprörd ekoröst:”, “Sårad socialarbetare fortsätter:”, “En jagröst som tror sig vara ensam överlevande:” samt en av dikterna med titeln “Mothägring” ur Elsa Graves undergångsskildring Slutförbannelser med avseende på framställningen av ekologins, ideologins och religionens roller i undergången. Centralt för analysen är framställningen av ekologins, ideologins och religionens förhållande till naturen samt hur deras respektive hållning i samspel med varandra gestaltas som drivande i undergångsprocesserna. Ekologins förhållande till naturen analyseras genom Timothy Mortons teoribildning om mörk ekologi. Ideologins och religionens förhållande till naturen undersöks genom Max Horkheimers och Theodor W Adornos bok Upplysningens dialektik. Analysens huvudsakliga resultat består i att ideologin och religionen framställs som mänskliga konstruktioner fjärmade från naturen vilket gör dem drivande i de förintande undergångsprocesserna. Ideologins förhållande till naturen framställs som drivande då den förintar både världen och sig själv, medan religionens förhållningssätt till naturen snarare framställs som en orsak i förhållande till ideologin. Undergångens orsaker identifieras gällande ideologin såväl som religionen som ett uteslutande av det ekologiska tänkandet om naturen. Ideologin respektive religionen framställs i Slutförbannelser som mänskliga konstruktioner medan det ekologiska tänkandet snarare framstår som evigt.

The suffering that initially prompts ethical reflection is frequently forgotten in the generalised rational response of much contemporary International Relations theory. This thesis draws on Theodor W. Adorno and Gillian Rose to propose an alternative approach to suffering in world politics. Adorno argues suffering and trauma play a key role in the task of enlightening Enlightenment. They emphasise the concrete particularity of human existence in a way that is radically challenging to Enlightenment thought. Understanding suffering helps to drive a negative dialectics that preserves the non-identical (that which cannot be understood, manipulated or controlled by reason), holding it up against the instrumentalism and abstraction that have prevented Enlightenment thought from fulfilling its promise. Part One reviews contemporary approaches to international ethics in a way that draws out their affinity with the Enlightenment thought Adorno criticises. Despite their variety, liberal and Habermasian approaches to international ethics tend to be rational and problem-solving, to assume moral progress, to underestimate the importance of history and culture, and to neglect inner lives. They approach ethics in a way that pays too little attention to the social, historical, and cultural antecedents of suffering and therefore promotes solutions that, whilst in some ways inspiring, are too disconnected from the suffering they seek to address to be effective in practice. Part Two deepens the critique of modern ethics through an exposition of Adorno's work. It then draws on Adorno's conception of promise, Rose's writing on mourning and political risk, and a broader literature on ways of working through trauma to propose an alternative way of being in the world with ethical and political implications. I advocate a neo-Hegelian work of mourning, which deepens understanding of the complexities of violence and informs a difficult, tentative, anxiety-ridden taking of political risk in pursuit of a good enough justice.

Theodor W. Adorno (1903-1969) propose une philosophie dont les problèmes centraux concernent la réalité sociale. Depuis cette perspective, nous démontrerons, à travers la présentation de quelques modèles théoriques, comment les problèmes traités sont déterminés historiquement et comment la quête de leur résolution engage la philosophie à entrer dans un rapport critique avec elle-même. Cette critique a pour but de corriger les excès de la théorie de la vérité comme adéquation dont la philosophie s’est montrée responsable, tant vis-à-vis d’elle-même que vis-à-vis de l’histoire. À travers ce parcours, nous défendons la thèse que le modèle adornien effectue une « négation déterminée » du concept de totalité sociale en vue d’orienter le penser vers la conscience et la connaissance des éléments hétérogènes de la réalité. Selon nous, une telle réorientation permettrait de rouvrir la conscience à l’expérience de ce qu’elle a de plus précieux : la possibilité de rendre compte de ses erreurs et de les corriger. / Theodor W. Adorno (1903-1969) puts forward a philosophy whose central problems concern social reality. From this same perspective, I aim to demonstrate, through the presentation of few theoretical models, how these problems are historically determined and how the search for their solutions imposes the task of self-criticism upon philosophy. This self-critique aims to correct certain excesses of the identity theory of truth for which philosophy is responsible historically and theoretically. Throughout this development, I argue that the Adornian model carries out a “determinate negation” of the concept of social totality. In this negation, Adorno guides thinking towards an awareness and knowledge of the heterogeneous elements of reality. I argue that this allows conscienceness to open itself to the most important aspect of philosophical experience: the possibility of acknowledging one’s mistakes and of correcting them.

Theodor W. Adorno (1903-1969) propose une philosophie dont les problèmes centraux concernent la réalité sociale. Depuis cette perspective, nous démontrerons, à travers la présentation de quelques modèles théoriques, comment les problèmes traités sont déterminés historiquement et comment la quête de leur résolution engage la philosophie à entrer dans un rapport critique avec elle-même. Cette critique a pour but de corriger les excès de la théorie de la vérité comme adéquation dont la philosophie s’est montrée responsable, tant vis-à-vis d’elle-même que vis-à-vis de l’histoire. À travers ce parcours, nous défendons la thèse que le modèle adornien effectue une « négation déterminée » du concept de totalité sociale en vue d’orienter le penser vers la conscience et la connaissance des éléments hétérogènes de la réalité. Selon nous, une telle réorientation permettrait de rouvrir la conscience à l’expérience de ce qu’elle a de plus précieux : la possibilité de rendre compte de ses erreurs et de les corriger. / Theodor W. Adorno (1903-1969) puts forward a philosophy whose central problems concern social reality. From this same perspective, I aim to demonstrate, through the presentation of few theoretical models, how these problems are historically determined and how the search for their solutions imposes the task of self-criticism upon philosophy. This self-critique aims to correct certain excesses of the identity theory of truth for which philosophy is responsible historically and theoretically. Throughout this development, I argue that the Adornian model carries out a “determinate negation” of the concept of social totality. In this negation, Adorno guides thinking towards an awareness and knowledge of the heterogeneous elements of reality. I argue that this allows conscienceness to open itself to the most important aspect of philosophical experience: the possibility of acknowledging one’s mistakes and of correcting them.

La présente thèse se propose d’étudier la question de la littérature dans l’œuvre d’Adorno. Elle fait apparaître la fonction utopique que le philosophe attribue à la littérature en tant que celle-ci dessine l’horizon d’une « langue sans terre », ligne de fuite hors de la dialectique de la raison. Tandis que le discours philosophique a reproduit dans son appareil conceptuel la violence mythico-rationnelle à l’encontre du singulier non-identique, la langue littéraire semble en mesure d’indiquer la possibilité de parvenir par le concept au-delà du concept, ce qui constitue le désir utopique de la dialectique négative. L’enjeu n’est pas seulement épistémique : il est bien éthico-politique, lié à la possibilité d’établir des rapports à l’autre libérés de la contrainte de l’identité.Dans les œuvres littéraires dont il entreprend la lecture – qu’il s’agisse de celle d’Eichendorff, de Hölderlin, de Proust, de Valéry, de Beckett ou encore de Kafka – Adorno ne cherche cependant pas une figure concrète de l’utopie, mais la trace de « ce qui nous appartient en propre et qui a été laissé en blanc » – aussi bien dans les textes que dans l’Histoire. La littérature porte alors en creux ce possible impossible dont la puissance hante le présent entre ses lignes ; elle est de la réconciliation (Versöhnung) une image sans image, tout à la fois ressource de la critique radicale des conditions existantes et réserve du désir d’un autre à venir. / This dissertation proposes to study the question of literature in the work of Adorno. It shows the utopian function which the philosopher attributes to literature as it draws the horizon of a "language without soil", a line of flight from the dialectic of reason. While philosophical discourse reproduces in its conceptual apparatus the mythical-rational violence against the non-identical singular, the language of literature seems able to indicate the possibility of reaching beyond the concept with the help of the concept, which is the utopian desire of negative dialectics. The challenge is not only epistemic: it is ethical-political as well, related to the possibility of establishing relations with others which are freed from the constraints of identity.In the literary works which he studies – those of Eichendorff, Hölderlin, Proust, Valery, Beckett or Kafka –, Adorno does however not seek a concrete figure of utopia, but rather traces of "what is our own and has been left blank" - both in these texts and in History. In those blanks, literature contains the « possible impossible » which haunts the present ; it is the picture without picture of Reconciliation (Versöhnung), a resource for both a radical critique of existence and for the desire of the other to come.