Zugl.: Leipzig, Universiẗat, Diss., 2006.

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.

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.

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.

Made available in DSpace on 2016-06-02T19:35:59Z (GMT). No. of bitstreams: 1 6582.pdf: 1219152 bytes, checksum: 2cd4a473f7f1642fa8db901c3596e6b6 (MD5) Previous issue date: 2015-02-27 / This study aims at analyzing the links between philosophy and art in the development of an emancipatory education. This theme is justified by the need to promote in society an education that, in fact, leads to emancipation, and not the reification of technical knowledge. If, in Dialectic of Enlightenment, Adorno and Horkheimer denounce the technical rationality and demonstrate how such a paradigm leads to barbarism, which rationality can lead to emancipation? Seeking answers to such problem, three studies were carried out. The first deals with the erudition and technical rationality in the context of cultural industry. The second investigates the Negative Dialectics and the effort to overcome the reductionism of identity through concepts constructed in a dissonant and constellatory way. Finally, the third turns to the Aesthetics Theory and investigates the negative and liberating potential of art that consolidates an aesthetic rationality. The three studies originate from a bibliographic research that resulted in a text that sought to approach the essay form, coherently with Adorno s negative epistemological proposal. The three parts articulate categories towards proposing an emancipatory rationality through art, which we will call aesthetic rationality; alternative way to overcome the latent barbarism in technical rationality. / O presente trabalho tem por objetivo analisar as articulações entre filosofia e arte no desenvolvimento de uma formação emancipatória. Tal tema justifica-se pela necessidade de promover na sociedade uma educação que de fato conduza à emancipação e não à reificação dos saberes. Se na Dialética do Esclarecimento Adorno e Horkheimer denunciam a racionalidade técnica e demonstram como tal paradigma conduz à barbárie, qual a racionalidade capaz de conduzir à emancipação? Buscando respostas a tal problema, foram realizados três estudos. O primeiro versa sobre a semiformação e racionalidade técnica no contexto da indústria cultural. O segundo investiga a Dialética Negativa e o esforço de superação do reducionismo da identidade por meio de conceitos construídos de forma dissonante e constelatória. E o terceiro volta-se para a Teoria Estética e investiga o potencial negativo e libertador da arte que se consolida numa racionalidade estética. Os três estudos são frutos de pesquisa bibliográfica que resultaram em um texto que buscou se aproximar da forma ensaio, por coerência à proposta epistemológica negativa de Adorno. As três partes articulam categorias rumo à proposição de uma racionalidade emancipatória por meio da arte, a que chamaremos de racionalidade estética; caminho alternativo para a superação da barbárie latente na racionalidade técnica.

The writings of Kant and other philosophers of the Aufklärung, highlighted the importance of that political-intellectual movement to education, making clear the relationship between knowledge and freedom, placing it as both the means and the end of developing knowledge and of an ethical life. This kind of pedagogy focuses on moral education, and on research supports a conceptual ideal of human autonomy. However, the Kant s critical instruments, among them the concept of autonomy were seen as a threat to their own Enlightenment, converted, using any predetermined historical processes, a deceit of the people . This argument was showed in Adorno s (and Horkheimer s) critical technical reason: the Dialectic of Enlightenment. According to Adorno, the development of society from the Enlightenment, that reinforced the role of education and the cultural formation (Bildung), that searched the emancipation of the man, led, inexorably, to its opposite: to the barbarity, to the conformation and to the half-formation . However, in his intervention in the pedagogical discourse, it is observed the development of a concept of education/formation yet based in the idea of emancipation, a concept necessarily debtor to the Kant s idea of autonomy. Thus, through a conceptual analysis, the same time a philosophical, historical and pedagogical s analysis, it will be demonstrated how points and moments such concepts of autonomy and emancipation which approach and move away in their particular intellectuals contexts. In his way one can trace a possible parallel between Adorno s pedagogical thought concerning to Kant s pedagogical thought. / Os escritos de Kant, assim como de outros filósofos da Aufklärung, evidenciaram a importância que tal movimento político-intelectual dava à Educação, deixando clara a relação entre conhecimento e liberdade, situando-a, simultaneamente, como fim e meio do desenvolvimento do saber e da vida ética. A pedagogia que emana deste contexto tem como finalidade uma educação moral, sustentada na investigação conceitual de um ideal de autonomia humana. Contudo, os instrumentos de crítica kantianos, dentre eles o conceito de autonomia, foram vistos como sendo eles próprios uma ameaça ao Esclarecimento, convertidos, segundo determinados processos históricos, num engodo das massas . Esse argumento foi apresentado na crítica da razão técnica de Adorno (juntamente com Horkheimer), a Dialética do Esclarecimento. Segundo o pensador frankfurtiano, o desenvolvimento da sociedade a partir do Iluminismo, no qual se enfatizou o papel da educação e da formação cultural (Bildung) em busca da emancipação do homem, conduziu, inexoravelmente, ao seu contrário: à barbárie, à acomodação e à semiformação . Entretanto, em sua intervenção no discurso pedagógico, percebemos a elaboração de uma concepção de educação/formação ainda pautada na ideia de emancipação, conceito necessariamente devedor da ideia kantiana de autonomia. Desta forma, através de uma análise conceitual, ao mesmo tempo filosófica, histórica e pedagógica, demonstraremos em que pontos e momentos tais conceitos de autonomia e de emancipação se aproximam e se distanciam em seus determinados contextos intelectuais, traçando, assim, um paralelo possível entre o pensamento pedagógico de Adorno com relação ao de Kant.

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