By J. M. Bernstein
Theodor W. Adorno (1903-1969) was once the major thinker of the 1st new release of the Frankfurt college and is healthier recognized for his contributions to aesthetics and social thought. during this hugely unique contribution to the literature on Adorno, J.M. Bernstein deals the 1st test in any language to supply an account of the moral idea latent in Adorno's writings. This booklet may be largely said because the normal paintings on Adorno's ethics and may curiosity execs and scholars of philosophy, political idea, sociology, historical past of rules, paintings background and track.
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Extra info for Adorno: Disenchantment and Ethics (Modern European Philosophy)
In this way, they would understand the impact of the natural environment and human nature on society and the application of the positive method to social phenomena. Moreover, Comte assumed that intellectual well-roundedness was linked to “altruism,” a word he also coined. Thus, because positive philosophers possessed general knowledge and consequently had the widest views and sympathies, they would have the interests of all of society at heart. The breadth of their knowledge and sympathies gave them the legitimacy to speak for the entire community.
Serving humanity would be an imperative for everyone, from housewives to scholars. The idea of humanity would thus hold society together. Comte wrote that the principal result of history was “the spontaneous convergence of all modern conceptions toward the great notion of humanity” (Comte, 1975, volume 2, p. 785). Though highly schematic, the law of three stages allowed Comte to pull together the natural and social sciences. Unlike Saint-Simon, he rejected the conventional approach of basing the sciences on a single method or on universal logical principles; to him, scientific knowledge itself had to be regarded as a historical process (Heilbron, 1990, pp.
Scholars from John Stuart Mill to Raymond Aron have usually agreed that there was indeed a break in his intellectual evolution. Yet they considered what he wrote after her death to be far inferior to the Cours. The Religion of Humanity, which he erected in her honor, allegedly discredited his earlier scientistic program. Yet just as Comte’s earlier work was not completely scientistic, his later career was not entirely sentimental and illogical. His last work, the Synthbe subjective (1856), focused almost entirely on the sciences, especially mathematics; it reinterpreted their role from the perspective of the kind of moral education and logic required during the positive age.