At first glance, Theodor W. Adorno's critical social theory and Gershom Scholem's scholarship of Jewish mysticism could not seem farther removed from one another. To begin with, they also harbored a mutual hostility. But their first conversations in 1938 New York were the impetus for a profound intellectual friendship that lasted thirty years and produced more than 220 letters. These letters discuss the broadest range of topics in philosophy, religion, history, politics, literature, and the arts - as well as the life and the work of Adorno and Scholem's mutual friend Walter Benjamin. Unfolding with the dramatic tension of a historic novel, the correspondence tells the story of these two intellectuals who faced tragedy, destruction, and loss, but also participated in the efforts to reestablish a just and dignified society after World War II. Scholem immigrated to Palestine before the war and developed his pioneering scholarship of Jewish mysticism before and during the problematic establishment of a Jewish state. Adorno escaped Germany to England, and then to America, returning to Germany in 1949 to participate in the efforts to rebuild and democratize German society. Despite the differences in the lifepaths and worldviews of Adorno and Scholem, their letters are evidence of mutual concern for intellectual truth and hope for a more just society in the wake of historical disaster. The letters reveal for the first time the close philosophical proximity between Adorno's critical theory and Scholem's scholarship of mysticism and messianism. Their correspondence touches on questions of reason and myth, progress and regression, heresy and authority, and the social dimensions of redemption. Above all, their dialogue sheds light on the power of critical, materialistic analysis of history to bring about social change and prevent repetition of the disasters of the past.

"Dreams are as black as death."
--Theodor W. Adorno

Adorno was fascinated by his dreams and wrote them down throughout his life. He envisaged publishing a collection of them although in the event no more than a few appeared in his lifetime.

"Dream Notes" offers a selection of Adornos writings on dreams that span the last twenty-five years of his life. Readers of Adorno who are accustomed to high-powered reflections on philosophy, music and culture may well find them disconcerting: they provide an amazingly frank and uninhibited account of his inner desires, guilt feelings and anxieties. Brothel scenes, torture and executions figure prominently. They are presented straightforwardly, at face value. No attempt is made to interpret them, to relate them to the events of his life, to psychoanalyse them, or to establish any connections with the principal themes of his philosophy.

Are they fiction, autobiography or an attempt to capture a pre-rational, quasi-mythic state of consciousness? No clear answer can be given. Taken together they provide a highly consistent picture of a dimension of experience that is normally ignored, one that rounds out and deepens our knowledge of Adorno while retaining something of the enigmatic quality that energized his own thought.

"Dreams are as black as death." - Theodor W. Adorno. Adorno was fascinated by his dreams and wrote them down throughout his life. He envisaged publishing a collection of them although in the event no more than a few appeared in his lifetime. "Dream Notes" offers a selection of Adornos writings on dreams that span the last twenty-five years of his life. Readers of Adorno who are accustomed to high-powered reflections on philosophy, music and culture may well find them disconcerting: they provide an amazingly frank and uninhibited account of his inner desires, guilt feelings and anxieties.Brothel scenes, torture and executions figure prominently. They are presented straightforwardly, at face value. No attempt is made to interpret them, to relate them to the events of his life, to psychoanalyse them, or to establish any connections with the principal themes of his philosophy. Are they fiction, autobiography or an attempt to capture a pre-rational, quasi-mythic state of consciousness? No clear answer can be given. Taken together they provide a highly consistent picture of a dimension of experience that is normally ignored, one that rounds out and deepens our knowledge of Adorno while retaining something of the enigmatic quality that energized his own thought.

As an exile in America during the War, Theodor Adorno grew acquainted with the fundamentals of empirical social research, something which would shape the work he undertook in the early 1950s as co-director of the Frankfurt Institute for Social Research. Yet he also became increasingly aware of the 'fetishism of method' in sociology, and saw the serious limitations of theoretical work based solely on empirical findings.In this lecture course given in 1964, Adorno develops a critique of both sociology and philosophy, emphasizing that theoretical work requires a specific mediation between the two disciplines. Adorno advocates a philosophical approach to social theory that challenges the drive towards uniformity and a lack of ambiguity, highlighting instead the fruitfulness of experience, in all its messy complexity, for critical social analysis. At the same time, he shows how philosophy must also realise that it requires sociology if it is to avoid falling for the old idealistic illusion that the totality of real conditions can be grasped through thought alone.Masterfully bringing together philosophical and empirical approaches to an understanding of society, these lectures from one of the most important social thinkers of the 20th century will be of great interest to students and scholars in philosophy, sociology and the social sciences generally.

The surviving correspondence between Walter Benjamin and Theodor W. Adorno. * This is the first time all of the surviving correspondence between Adorno and Benjamin has appeared in English. * Provides a key to the personalities and projects of these two major intellectual figures. * Offers a compelling insight into the cultural politics of the period, at a time of social and political upheaval. * An invaluable resource for all students of the work of Adorno and especially of Benjamin, extensively annotated and cross--referenced.

This volume of lectures on aesthetics, given by Adorno in the winter semester of 1958/59, formed the foundation for his later text Aesthetic Theory, widely regarded as one of Adorno s greatest works. The lectures cover a wide range of topics, from an intense analysis of the work of Georg Lukacs to a sustained reflection on the theory of aesthetic experience which, even after 50 years and significant changes in the philosophical debate on aesthetics, still remains very relevant. An examination of the classical interpretation of beauty in Plato s Phaedrus, and of works by major figures such as Kant, Hegel, Schopenhauer, Kierkegaard and Benjamin, is placed alongside discussions of the latest experiments of John Cage, showing the virtuosity and breadth of Adorno s engagement. All the while, Adorno remains deeply connected to his surrounding context, offering us a window onto the artistic, intellectual and political confrontations that shaped life in West Germany during the Cold War. This volume by one of the greatest thinkers of the 20th century will appeal to a broad range of students and scholars in the humanities and social sciences, as well as anyone interested in the development of critical theory.

This volume comprises Adorno's first lectures specifically dedicated to the subject of the dialectic, a concept which has been key to philosophical debate since classical times. While discussing connections with Plato and Kant, Adorno concentrates on the most systematic development of the dialectic in Hegel's philosophy, and its relationship to Marx, as well as elaborating his own conception of dialectical thinking as a critical response to this tradition. Delivered in the summer semester of 1958, these lectures allow Adorno to explore and probe the significant difficulties and challenges this way of thinking posed within the cultural and intellectual context of the post-war period. In this connection he develops the thesis of a complementary relationship between positivist or functionalist approaches, particularly in the social sciences, as well as calling for the renewal of ontological and metaphysical modes of thought which attempt to transcend the abstractness of modern social experience by appeal to regressive philosophical categories. While providing an account of many central themes of Hegelian thought, he also alludes to a whole range of other philosophical, literary and artistic figures of central importance to his conception of critical theory, notably Walter Benjamin and the idea of a constellation of concepts as the model for an 'open or fractured dialectic' beyond the constraints of method and system. These lectures are seasoned with lively anecdotes and personal recollections which allow the reader to glimpse what has been described as the 'workshop' of Adorno's thought. As such, they provide an ideal entry point for all students and scholars in the humanities and social sciences who are interested in Adorno's work as well as those seeking to understand the nature of dialectical thinking.

The surviving correspondence between Walter Benjamin and Theodor W. Adorno, which appears in this volume in its entirety in English translation, documents one of the most remarkable and intense intellectual relationships of modern times. In over 100 letters, which range from brief and cordial exchanges to dense and detailed theoretical elucidations, it is possible to trace the complex and developing character of Benjamin's and Adorno's attitudes to one another, and not least to many of their mutual friends, like Sholem, Bloch and Brecht. The correspondence also reveals the considerable lengths to which Adorno went in furthering Benjamin's interests intellectually and financially, and provides further insight into the cultural politics of the period and those of the Institute for Social Research. Both correspondents express their sharply formulated opinions in an extremely candid and vivid fashion.

This volume comprises Adorno's first lectures specifically dedicated to the subject of the dialectic, a concept which has been key to philosophical debate since classical times. While discussing connections with Plato and Kant, Adorno concentrates on the most systematic development of the dialectic in Hegel's philosophy, and its relationship to Marx, as well as elaborating his own conception of dialectical thinking as a critical response to this tradition. Delivered in the summer semester of 1958, these lectures allow Adorno to explore and probe the significant difficulties and challenges this way of thinking posed within the cultural and intellectual context of the post-war period. In this connection he develops the thesis of a complementary relationship between positivist or functionalist approaches, particularly in the social sciences, as well as calling for the renewal of ontological and metaphysical modes of thought which attempt to transcend the abstractness of modern social experience by appeal to regressive philosophical categories. While providing an account of many central themes of Hegelian thought, he also alludes to a whole range of other philosophical, literary and artistic figures of central importance to his conception of critical theory, notably Walter Benjamin and the idea of a constellation of concepts as the model for an 'open or fractured dialectic' beyond the constraints of method and system. These lectures are seasoned with lively anecdotes and personal recollections which allow the reader to glimpse what has been described as the 'workshop' of Adorno's thought. As such, they provide an ideal entry point for all students and scholars in the humanities and social sciences who are interested in Adorno's work as well as those seeking to understand the nature of dialectical thinking.

As an exile in America during the War, Theodor Adorno grew acquainted with the fundamentals of empirical social research, something which would shape the work he undertook in the early 1950s as co-director of the Frankfurt Institute for Social Research. Yet he also became increasingly aware of the 'fetishism of method' in sociology, and saw the serious limitations of theoretical work based solely on empirical findings.In this lecture course given in 1964, Adorno develops a critique of both sociology and philosophy, emphasizing that theoretical work requires a specific mediation between the two disciplines. Adorno advocates a philosophical approach to social theory that challenges the drive towards uniformity and a lack of ambiguity, highlighting instead the fruitfulness of experience, in all its messy complexity, for critical social analysis. At the same time, he shows how philosophy must also realise that it requires sociology if it is to avoid falling for the old idealistic illusion that the totality of real conditions can be grasped through thought alone.Masterfully bringing together philosophical and empirical approaches to an understanding of society, these lectures from one of the most important social thinkers of the 20th century will be of great interest to students and scholars in philosophy, sociology and the social sciences generally.

This volume of lectures on aesthetics, given by Adorno in the winter semester of 1958/59, formed the foundation for his later text Aesthetic Theory, widely regarded as one of Adorno s greatest works. The lectures cover a wide range of topics, from an intense analysis of the work of Georg Lukacs to a sustained reflection on the theory of aesthetic experience which, even after 50 years and significant changes in the philosophical debate on aesthetics, still remains very relevant. An examination of the classical interpretation of beauty in Plato s Phaedrus, and of works by major figures such as Kant, Hegel, Schopenhauer, Kierkegaard and Benjamin, is placed alongside discussions of the latest experiments of John Cage, showing the virtuosity and breadth of Adorno s engagement. All the while, Adorno remains deeply connected to his surrounding context, offering us a window onto the artistic, intellectual and political confrontations that shaped life in West Germany during the Cold War. This volume by one of the greatest thinkers of the 20th century will appeal to a broad range of students and scholars in the humanities and social sciences, as well as anyone interested in the development of critical theory.

Beethoven is a classic study of the composer's music, written by one of the most important thinkers of our time. Throughout his life, Adorno wrote extensive notes, essay fragments and aides-memoires on the subject of Beethoven's music. This book brings together all of Beethoven's music in relation to the society in which he lived. Adorno identifies three periods in Beethoven's work, arguing that the thematic unity of the first and second periods begins to break down in the third. Adorno follows this progressive disintegration of organic unity in the classical music of Beethoven and his contemporaries, linking it with the rationality and monopolistic nature of modern society. Beethoven will be welcomed by students and researchers in a wide range of disciplines - philosophy, sociology, music and history - and by anyone interested in the life of the composer.

Kant is a pivotal thinker in Adornoa s intellectual world. Yet although he wrote monographs on Hegel, Husserl and Kierkegaard, the closest he came to an extended discussion of Kant are two lecture courses, one concentrating on the Critique of Pure Reason and the other on the Critique of Practical Reason. This new volume by Adorno comprises his lectures on the former. Adorno attempts to make Kanta s thought comprehensible to students by focusing on what he regards as problematic aspects of Kanta s philosophy. Adorno examines his dualism and what he calls the Kantian a blocka : the contradictions arising from Kanta s resistance to the idealism that his successors, Fichte, Schelling and Hegel, saw as the inevitable outcome of his ideas. But these lectures also provide an accessible introduction to and rationale for Adornoa s own philosophy as expounded in Negative Dialectics and his other major writings. Adornoa s view of Kant forms an integral part of his own philosophy, since he argues that the way out of the Kantian contradictions is to show the necessity of the dialectical thinking that Kant himself spurned. This in turn enables Adorno to criticize Anglo--Saxon scientistic or positivist thought, as well as the philosophy of existentialism. This book will be of great interest to those working in philosophy and in social and political thought, and it will be essential reading for anyone interested in the foundations of Adornoa s own work.

This volume comprises one of the key lecture courses leading up to the publication in 1966 of Adorno's major work, "Negative Dialectics," These lectures focus on developing the concepts critical to the introductory section of that book. They show Adorno as an embattled philosopher defining his own methodology among the prevailing trends of the time. As a critical theorist, he repudiated the worn-out Marxist stereotypes still dominant in the Soviet bloc - he specifically addresses his remarks to students who had escaped from the East in the period leading up to the building of the Berlin Wall in 1961. Influenced as he was by the empirical schools of thought he had encountered in the United States, he nevertheless continued to resist what he saw as their surrender to scientific and mathematical abstraction. However, their influence was potent enough to prevent him from reverting to the traditional idealisms still prevalent in Germany, or to their latest manifestations in the shape of the new ontology of Heidegger and his disciples. Instead, he attempts to define, perhaps more simply and fully than in the final published version, a 'negative', i.e. critical, approach to philosophy. Permeating the whole book is Adorno's sense of the overwhelming power of totalizing, dominating systems in the post-Auschwitz world. Intellectual negativity, therefore, commits him to the stubborn defence of individuals - both facts and people - who stubbornly refuse to become integrated into 'the administered world'.

These lectures reveal Adorno to be a lively and engaging lecturer. He makes serious demands on his listeners but always manages to enliven his arguments with observations on philosophers andwriters such as Proust and Brecht and comments on current events. Heavy intellectual artillery is combined with a concern for his students' progress.

This volume, comprised of lectures given by Adorno towards the end of his life, provides a valuable introduction to his historical and conceptual engagement with sociology. In these lectures we find a somewhat different Adorno from the author of the densely-wrought texts published in his lifetime. Here we can follow his thought in the process of formation, endowed with the spontaneity and energy of the spoken word.

Fleeing the Nazis, Theodor W. Adorno lived in New York City as a refugee from 1938 until 1941. During these years, he was intensively involved in a study of how the recently developed techniques for the nation-wide transmission of music over radio were transforming the perception of music itself. This broad ranging radio research was conceived as nothing less than an investigation, partly empirical, of Walter Benjamins speculative claims for the emancipatory potential of art in the age of its mechanical reproduction. The results of Adornos project set him decisively at odds with Benjamins theses and at the same time became the body of thinking that formed the basis for Adornos own aesthetics in his Philosophy of New Music.
Current of Music is the title that Adorno himself gave to this research project. For complex reasons, however, Adorno was not able to bring the several thousands of pages of this massive study, most of it written in English, to a final form prior to leaving New York for California, where he would immediately begin work with Max Horkheimer on the Dialectic of Enlightenment. Robert Hullot-Kentor, the distinguished Adorno scholar, reconstructed Adornos project for the Adorno Archive in Germany and provides a lengthy and informative introduction to the fragmentary texts collected in this volume.
Current of Music will be widely discussed for the light it throws on the development of Adornos own thought, on his complex relationship with Walter Benjamin, but most of all for the important perspectives it provides on questions of popular culture, the music of industrial entertainment, the history of radio and the social dimensions of the reproduction of art.

Fleeing the Nazis, Theodor W. Adorno lived in New York City as a refugee from 1938 until 1941. During these years, he was intensively involved in a study of how the recently developed techniques for the nation-wide transmission of music over radio were transforming the perception of music itself. This broad ranging radio research was conceived as nothing less than an investigation, partly empirical, of Walter Benjamin's speculative claims for the emancipatory potential of art in the age of its mechanical reproduction. The results of Adorno's project set him decisively at odds with Benjamin's theses and at the same time became the body of thinking that formed the basis for Adornos own aesthetics in his Philosophy of New Music.

"Current of Music" is the title that Adorno himself gave to this research project. For complex reasons, however, Adorno was not able to bring the several thousands of pages of this massive study, most of it written in English, to a final form prior to leaving New York for California, where he would immediately begin work with Max Horkheimer on the Dialectic of Enlightenment. Robert Hullot-Kentor, the distinguished Adorno scholar, reconstructed Adorno's project for the Adorno Archive in Germany and provides a lengthy and informative introduction to the fragmentary texts collected in this volume.

"Current of Music" will be widely discussed for the light it throws on the development of Adorno's thought, on his complex relationship with Walter Benjamin, but most of all for the important perspectives it provides on questions of popular culture, the music of industrial entertainment, the history of radio and the social dimensions of the reproduction of art.

This book, comprised of lectures given by Adorno towards the end of his life, provides an invaluable introduction to his historical and conceptual engagement with sociology. In these lectures we find a somewhat different Adorno from the author of the densely-wrought texts published in his lifetime. Here we can follow his thought in the process of formation, endowed with the spontaneity and energy of the spoken word.

These lectures were held at the time of the 'positivist dispute' in German sociology, when Adorno was defending the position of the Frankfurt School against criticism from mainstream positivist sociologists. Adorno sets out a conception of sociology as a discipline going beyond the compilation and interpretation of empirical facts, its truth being inseparable from the essential structure of society itself. Sociology, therefore, is not seen as one academic field among others, but as an over-arching discipline impinging on all aspects of social life. Adorno covers topics ranging from the purpose of studying sociology to the place of sociology in relation to other sciences, as he traces the history of the discipline and emphasizes that the historical context is constitutive of sociology itself.

This volume will be of great interest to scholars, graduate students and advanced undergraduates in sociology and social theory, literature and literary theory, philosophy and cultural studies.

Despite all of humanity's failures, futile efforts and wrong turnings in the past, Adorno did not let himself be persuaded that we are doomed to suffer a bleak future for ever. One of the factors that prevented him from identifying a definitive plan for the future course of history was his feelings of solidarity with the victims and losers. As for the future, the course of events was to remain open-ended; instead of finality, he remained committed to a Holderlin-like openness. This trace of the messianic has what he called the colour of the concrete as opposed to mere abstract possibility.

Early in the 1960s Adorno gave four courses of lectures on the road leading to Negative Dialectics, his magnum opus of 1966. The second of these was concerned with the topics of history and freedom. In terms of content, these lectures represented an early version of the chapters in Negative Dialectics devoted to Kant and Hegel. In formal terms, these were improvised lectures that permit us to glimpse a philosophical work in progress.

The text published here gives us an overview of all the themes and motifs of Adorno's philosophy of history: the key notion of the domination of nature, his criticism of the existentialist concept of a historicity without history and, finally, his opposition to the traditional idea of truth as something permanent, unchanging and ahistorical.