Å·±¦ÓéÀÖ

“Hitch: making rules about drinking can be the sign of an alcoholic,' as Martin Amis once teasingly said to me. (Adorno would have savored that, as well.) Of course, watching the clock for the start-time is probably a bad sign, but here are some simple pieces of advice for the young. Don't drink on an empty stomach: the main point of the refreshment is the enhancement of food. Don't drink if you have the blues: it's a junk cure. Drink when you are in a good mood. Cheap booze is a false economy. It's not true that you shouldn't drink alone: these can be the happiest glasses you ever drain. Hangovers are another bad sign, and you should not expect to be believed if you take refuge in saying you can't properly remember last night. (If you really don't remember, that's an even worse sign.) Avoid all narcotics: these make you more boring rather than less and are not designed—as are the grape and the grain—to enliven company. Be careful about up-grading too far to single malt Scotch: when you are voyaging in rough countries it won't be easily available. Never even think about driving a car if you have taken a drop. It's much worse to see a woman drunk than a man: I don't know quite why this is true but it just is. Don't ever be responsible for it.”
― Christopher Hitchens, Hitch 22: A Memoir

“The highest form of morality is not to feel at home in ones own home." Most great works of the imagination were meant to make you feel like a stranger in your own home. The best fiction always forced us to question what we took for granted. It questioned traditions and expectations when they seemed too immutable. I told my students I wanted them in their readings to consider in what ways these works unsettled them, made them a little uneasy, made them look around and consider the world, like Alice in Wonderland, through different eyes.”
― azar Nafisi, Reading Lolita in Tehran: A Memoir in Books

“Der Verfall des Schenkens spiegelt sich in der peinlichen Erfindung der Geschenkartikel, die bereits darauf angelegt sind, daß man nicht weiß, was man schenken soll, weil man es eigentlich gar nicht will. Diese Waren sind beziehungslos wie ihre Käufer.”
― Theodor W. Adorno, Minima Moralia: Reflections on a Damaged Life

“An information bureau of the human condition, Theodor Adorno called Kafka.”
― David Markson

“kendi vatanında kendini yabancı hissetmek entellektüel için ahlaki 1 sorumluluktur”
― Theodor W. Adorno

“In Dialektik der Aufklärung discussions of Kant's ideas feature more than those of any other philosopher. Those discussions, however, rarely attempt to understand the argumentative structure of Kant's Philosophy. Kant's ideas are invoked largely as an aide to gaining greater insight into the broader phenomenon of the evolution of modern reason. The text's treatment of Kant's work is, as a consequence, fragmentary and partial. Neither scholarly accuracy nor systematic reconstruction plays a role in Horkheimer and Adorno's methodology.”
― Brian O'Connor

“What it means to be a ‘better personâ€�, then, must be concrete and practical â€� that is to say, concerned with people’s political situations as a whole â€� rather than narrowly abstract, concerned only with the immediate interpersonal relations which can be abstracted from this concrete whole. It must be a question of political and not only of ‘moralâ€� argument: that is to say, it must be genuine moral argument, which sees the relations between individual qualities and values and our whole material conditions of existence. Political argument is not an alternative to moral preoccupations: it is those preoccupations taken seriously in their full implications.”
― Terry Eagleton, Literary Theory: An Introduction

“Pessimism and optimism often come as a pair. In Adorno’s case, his deep pessimism about the contemporary social world is coupled with a strong optimism about human potential. In fact, it is the latter which explains his negative views about the contemporary social world and his demand that we should resist and change it”
― Fabian Freyenhagen, Adorno's Practical Philosophy: Living Less Wrongly

“Marcuse's own highhanded scorn about those whom he criticizes makes it not inapposite to remark that the arguments which I have been deploying are very elementary ones, familiar to every student with the barest knowledge of logic. The suspicion is thus engendered that not only Marcuse but also Adorno and Horkheimer actually do not know any logic, and it is certainly the case that, if they do know any, all three have taken some pains to conceal their knowledge of the subject which they are professedly criticizing.”
― Alasdair MacIntyre, Herbert Marcuse

“In all these forms of disavowal, nay-saying and denial, what is at work is not a dialectic of negativity or the 'work of the negative'. It is no longer a question of a thought critical of reality, but of a subversion of reality in its principle, in its very self-evidence. The greater the positivity, the more violent is the - possibly silent - denial. We are all dissidents of reality today, clandestine dissidents most of the time.
If thought cannot be exchanged for reality, then the immediate denial of reality becomes the only reality-based thinking. But this denial does not lead to hope, as Adorno would have it: 'Hope, as it emerges from reality by struggling against it to deny it, is the only manifestation of lucidity.' Whether for good or for ill, this is not true.
Hope, if we were still to have it, would be hope for intelligence of - for insight into - good. Now, what we have left is intelligence of evil, that is to say, intelligence not of a critical reality, but of a reality that has become unreal by dint of positivity, that has become speculative by dint of simulation.
Because it is there to counter a void, the whole enterprise of simulation and information, this aggravation of the real and of knowledge of the real, merely gives rise to an evergreater uncertainty. Its very profusion and relentlessness simply spreads panic. And that uncertainty is irredeemable, as it is made up of all the possible solutions.”
― Jean Baudrillard, The Intelligence of Evil or the Lucidity Pact

“In theory of the authoritarian personality, Adorno et al. (1950) argue that paternal punitiveness creates fear and aggressiveness that encourages individuals to seek certainty and environmental control. This motivation leads people to embrace authority, suppress societal difference, and generally endorse attitudes in line with conservatism.”
― Bethany Albertson, Anxious Politics: Democratic Citizenship in a Threatening World

“The most direct critique [in the TV series The Prisoner] of what might be called the politics-industry of late capitalism, however, is undoubtedly [the episode] “Free for Allâ€�, both the funeral dirge for the national mass party and the unofficial founding charter of the New Left. In many ways, “Free for Allâ€� is the logical complement to the visual innovations and luminous mediatic strategies of “A., B. & C.â€�; whereas the latter identifies the space of the editing room as a new kind of cultural zone, and thus transforms a certain visual recursion into a protomorphic video library of images, the former concentrates not on the image per se but on the messages and texts transmitted by such—or what Derrida would identify as the thematic of a dissemination which is never quite identical with what is being disseminated. But where deconstruction and post-structuralism promptly sealed off this potentially explosive insight behind the specialized ghettos of linguistics or ontological philosophy, and thus unwittingly perpetuated precisely the authoritarian monopoly over theory authorized by the ontologies in the first place, the most insightful intellectuals of the New Left (most notably, Adorno and Sartre) would insist on the necessarily mediated nature of this dissemination, i.e. the fact that the narrative-industries of late capitalism are hardly innocent bystanders in the business of accumulation, but play an indispensable role in creating new markets, restructuring old ones, and ceaselessly legitimating, transacting and regulating the sway of the commodity form over society as a whole.”
― Dennis Redmond, The World is Watching: Video as Multinational Aesthetics, 1968-1995

“Every ecstasy finally prefers the path of renunciation rather than sin against its own concept by realizing itself.”
― Adorno

“To hate destructiveness one must hate life as well: only death is an image of undistorted life.”
― Theodor W. Adorno, Minima Moralia: Reflections on a Damaged Life

“[A] religious text has depth. The reader of Kafka's texts, however, can feel no such confidence in even the partial recuperation of deeper meaning. As Adorno notes, it is characteristic of Kafka's texts that "words, [and] metaphors in particular, detach themselves and achieve a certain autonomy." The experience of reading Kafka in this sense is the very opposite to theological interpretation: it defeats the religious hope that one might pierce the surface of these autonomous words to reach a level of ultimate meaning. Not without cause does Adorno call Kafka "the parabolist of impenetrability".”
― Peter E. Gordon

“Philosophy has the curious characteristic that, although itself entrapped, locked inside the glasshouse of our constitution and our language, it is nevertheless able constantly to think beyond itself and its limits, to think itself through the walls of its glasshouse. And this thinking beyond itself, into openess â€� that, precisely, is metaphysics.”
― Theodor W. Adorno, Metaphysics: Concept and Problems