By Robert W. Witkin
Within the a long time given that his dying, Adorno’s considering has misplaced none of its capability to unsettle the settled, and has proved highly influential in social and cultural proposal. To most folks, the leisure supplied by means of tv, radio, movie, newspapers, astrology charts and CD avid gamers turns out innocuous adequate. For Adorno, even though, the tradition that produces them is finally poisonous in its influence at the social procedure. He argues that sleek mass leisure is synthetic less than stipulations that mirror the pursuits of manufacturers and the industry, either one of which call for the domination and manipulation of mass consciousness.
Here Robert W. Witkin unpacks Adorno’s notoriously tricky critique of pop culture in an enticing and available kind. taking a look first at its grounding in a much wider idea of the totalitarian traits of overdue capitalist society, he then is going directly to study, in a few aspect, Adorno’s writing on particular elements of pop culture resembling astrology, radio, movie, tv, well known song and jazz. He concludes along with his personal serious reflections on Adorno’s cultural theory.
This ebook should be crucial analyzing for college kids of the sociology of tradition, of cultural stories, and of severe concept extra in general.
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Additional resources for Adorno on Popular Culture (International Library of Sociology)
The fact that in Hegel and his tradition the methodology of development – which is the dialectic – is nevertheless also maintained for every specific kind of research is due to certain aspirations to knowledge that are not necessarily linked to Hegelian absolute idealism, even though they accord well with it. I shall say more about this later. On the methodological level, the idea of explanation or grounding [fundamentación] as development yields a conception of scientific work that seems to be at odds with the common sense of people in the twentieth century.
The scientific redundancy of the so-called dialectical method (which is not a scientific method in the ‘normal’ sense) lends Marx’s intellectual work its specific meaning and explains some of the difficulties in interpreting it. For example, the enigma of the ‘preliminary chapters’, the vorchapters of Marx’s work to which he refers in letters and drafts, and which were to contain a generic presentation of universal economic categories. It is likely that as his mature idea of science came into being, with the methodological redundancy of its dialectic, which tends to singularise the object of study and arrange it in the same way as a work of art, those vorchapters of general abstract theory, of modest science without dialectic, came to hold less interest for Marx.
When Bakunin complained about Marx’s patriotism, he was quite right (as right as when Marx complained about Bakunin’s pan-Slavism). Authors not nearly as well known as these philosophers were aware long ago of this news, which undermines the scientistic and theoreticist Marxism of the structuralists and neo-Kantians. 3 So, to state my opinion briefly and clearly: the concepts of science governing Marx’s intellectual work, the inspirations for his scientific mission, are not two but three: the notion of science that I have called ‘normal’, la science; the Hegelian notion, Wissenschaft, which Colletti now discerns and which Kägi discussed fifteen years ago; and a notion of Young-Hegelian inspiration, received from those circles [ambientes] which, in the 1830s, after Hegel’s death, critically developed his legacy, circles in which Marx moved and in which the idea of science as critique flourished.
Adorno on Popular Culture (International Library of Sociology) by Robert W. Witkin