Jargon of authenticity

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Jargon of authenticity. Theodor W. Adorno published awork critical of ideology on German ideology and was published by Suhrkamp Verlag in1964. It has been translated into many languages ​​including Spanish (1971), English (1973), Italian (1982), French (1989), Russian, Turkish, Danish and Romanian.

The subject is a linguistic criticism that turns against a jargon that was widespread at the time , which the author noticed in post-war Germany , especially among functionaries on official occasions and even more so in publications. Adorno sees the forms of expression used prominently in Martin Heidegger and Karl Jaspers as early as the late phase of the Weimar Republic . For Adorno, the jargon is an expression of the prevailing contemporary German ideology, which echoes the forms of language and ways of thinking of the apparently overcome Nazi fascism . With the subtitle of the work, Adorno makes it clear that he sees his writing as a critique of ideology in the follow-up to the text Die deutsche Ideologie written by Marx and Engels . In reception, Adorno's writing was primarily perceived as a direct attack on Heidegger and his philosophy.

structure

The font is dedicated to Friedrich Pollock . It consists of four parts separated by spaces and a brief note below . The preamble of the first edition marks the twofold thrust: "[...] the language form is first analyzed for its expressive content and then this is derived from the falsehood of philosophy, which shapes that vocabulary." Thus the first two parts discuss the features of the jargon with its Signal words, the last two refer directly to Heidegger's conception of authenticity and inauthenticity in his main work Being and Time as the supposedly philosophical foundation of the jargon. The note justifies the separation of the text from Adorno's work Negative Dialectic and justifies the reference of the jargon back to the philosophemes of Heidegger and Jaspers, whom Adorno describes as the “Patriarch of Jargon” (JdE 67/465).

content

In an early review, the philosopher and educator Hermann Mörchen characterized the work as the “ missing link ” between two contemporary trends: “namely between the 'ambitious drafts of German philosophy from the second half of the twenties' (JdE 138/525) and an ideological' Jargon 'which, referring to older models, became' ubiquitous' after the war, 'when the Nazi language was undesirable' (JdE 19/425) ”. Nonetheless, Adorno wants to continue to uncover affinities to National Socialist thinking in the jargon of authenticity and gives various examples. In his opinion, the language grants asylum to the "smoldering disaster" (JdE 9/416).

First and second part

In the first two parts, Adorno describes the jargon of authenticity as the determining ideology in West German post-war society. In the long-term economic situation, society misunderstood itself as "a united people of medium-sized companies" and let "be confirmed by a single language" (JdE 20/426). As the “language of philosophical existentialism frozen into pure form ”, it worked towards National Socialism in the 1920s and during the 1950s, replacing the Nazi language, asserted itself in almost all public statements. The jargon functions as a “trademark of socialized electedness”, noble and cozy in one; Sub-language as upper language; the jargon use “marketable noble nouns”, words that “sound as if they were saying something higher than what they mean”, which are sacred without sacred content, effect are an effect without a cause, which pretend a “non-existent secret” that suggest an “ascension of the word as if the blessing were to be read from above”, a “constant tremolo” and a “prefabricated emotion”. The jargon extends from the philosophy and theology not only of Protestant academies to pedagogy, to adult education centers and youth groups to the upscale speech of deputies from business and administration (JdE 9/416). Characteristic for him are “signal-like snapping words” (JdE 9/417), which Adorno traces back to Heidegger's leading category of authenticity . For Heidegger, authenticity stands for truth orientation and an authentic life , in contrast to inauthenticity, which he understands as manifestations of self-deception such as “falling for the man” and “the talk”. At the beginning of the 1960s, Heidegger dominated the language of the humanities at German universities, regardless of his commitment to National Socialism (party membership in the NSDAP since 1933, Freiburg Rector's speech from 1933).

Adorno sees the so-called “noble nouns” as signal words in the jargon; this includes “order”, “call”, “encounter”, “real conversation”, “concerns” and “bond” (JdE 9/417). He criticizes the fact that, through their metaphysical gesture, they make an emphatic claim to truth that cannot be redeemed in this way. They are the core concepts of a “younger German ideology”. With his central category of authenticity in Being and Time, Heidegger created the soundboard and "scattered most of the other symbols [...] over his most famous text" (JdE 44/446). For the jargon of authenticity and the ideology behind it, Heidegger is a stylistic model after Adorno. Authenticity illuminates "the ether in which the jargon flourishes and the attitude that latently feeds it" (JdE 9/417). The “ liturgy of inwardness ” is also an integral part of the jargon, which ideologically disguises the “growing impotence of the subject” and his “loss of world and objectivity” (JdE 61f./460f.). Heidegger took over the concept of inwardness from Søren Kierkegaard , the "forefather of all existential philosophy" (JdE 107/498).

Adorno describes the formal character of the jargon as a rhetorical practice which, through context, choice of words and tone of voice, makes the words appear as essential, existentially no longer questionable, and which prevents critical examination of their content. Words are packed “like oranges in tissue paper” (JdE 39/442). The language breaks down into individual words, the meaning of which is no longer determined by the context. Rather, the words remained indefinite when uttered in the jargon: By claiming to use the words according to their actual meaning, the "original sense", it removes them from the context and any definable conceptual content, they are "interchangeable tokens, [...] untouched by history ”(JdE 11/418), and so the jargon words sound“ as if they said something higher than what they mean ”. As “sacred without sacred content, […] the keywords in the jargon of authenticity are products of decay of the aura” (JdE 12/419). What is meant is the aura in the sense of Walter Benjamin , who connotes aloofness, authenticity and uniqueness with it . The jargon “on the whole scale from sermons to advertising” (JdE 39/442) is practical. The administration, which has become independent and wants to convince that it is there for the sake of the administered whole, is toying “just as much with the jargon as this with it, the already irrational, self-sufficient authority” (JdE 68/466). The ideology uses the jargon as a tool to deceive about the loss of content that could justify individuality and to comfort the human dignity that has been lost in the anonymity of the “barter society”. The “linguistic mendacity” goes so far that beautifully dressed words also reverse an apparent disaster and glorify it as salvation, denoting “nothing as something” (JdE 134/522).

Adorno polemicizes more strongly than against Heidegger against the philosopher Karl Jaspers and the philosopher and educator Otto Friedrich Bollnow , whose key terms he assigns to the meaning field of authenticity. With Jaspers he criticizes Adorno's “praise of positivity” (JdE 22/427) from his widespread publication Die Geistige Situation der Zeit (first published in 1931 and reissued in 1947 in the 5th edition) as well as the “ anti-instinctual taboos of the inward people ", which" let off steam "in his books (JdE 64/462). Bollnow's work Neue Geborgenheit (1956) met with unreserved rejection. In a hopeless world, with a “feeling of grateful consent to existence” (JdE 23/428), she assumed security as something given. Bollnow's concept of “belief in being” (in which Adorno ironically notes: coincidence is certainly the echo of “belief in German”) appears to him as a pseudo-religious attitude without religious content.

Third and fourth part

In the last two parts, Adorno delves into Heidegger's language and philosophy. He initially treated Heidegger as a spokesman for the jargon, letting its poetry and some of his texts - which the academic world regarded as "unimportant" - speak. Unlike his epigones, Heidegger endowed even the most trivial term with a religious aura. Only then does he subject Heidegger to a “detailed philosophical criticism”. In this criticism, the pair of terms authenticity and inauthenticity from being and time, as well as the “unsignificant categories” of “man” and “talk” as well as his conceptions of “worry”, “security”, “unity”, existence and death become critical questioned. Adorno subjects them to a linguistic and sociological analysis by analyzing their social contents and establishing their relation to the jargon of authenticity. Heidegger's concept of the improper “man”, with which he describes an existence determined by the public, is viewed by Adorno as an abstract criticism of society and culture. His treatment of death is the " theodicy of death", which constitutes the "core of Heidegger's philosophy". For the philosopher and literary scholar Romano Pocai, his most important objection to Heidegger's philosophy is that “it turns bad empiricism into transcendence ” (JdE 97/490).

In the following note , Adorno once again refers to the connection between the jargon and its philosophical origin: “What is aesthetically perceived and sociologically interpreted in the bad form of speech is derived from the untruth of the content set with it, the implicit philosophy” (JdE 138/524 f.), namely Heidegger's.

History of origin

Adorno announced the plan to criticize the jargon of existential philosophy in his lectures on ontology and dialectics in the winter semester 1960/61, after he had already mentioned Heidegger's "need for original words" in his lecture The Concept of Philosophy (winter semester 1951/52) in the early 1950s. and criticized his jargon, which was easy to imitate. In 1963, the Neue Rundschau published excerpts from the introductory parts of the later book publication in which Adorno targeted an exclusive group of intellectuals, some of whom were nationally conservative, who represented a positive theology in the Weimar Republic . As Adorno reports, heretics baptized these people "the real ones" (JdE 8/416). Based on an entry in Adorno's notebook, Max Beck identified this circle as the Patmos circle , which had been formed in the 1920s around the publishing house of the same name in Würzburg; belonged to him a. Franz Rosenzweig , Leo Weismantel , Karl Barth , Viktor von Weizsäcker and Eugen Rosenstock-Huessy . The book Being and Time , which was published later , according to Adorno, then clearly showed "where the dark urge of intelligentsia drove before 1933" (JdE 8/416). The jargon echoing in Buber and Rosenzweig is, according to Beck and Coomann, "elevated to a philosophically binding diction by Jaspers and Heidegger, among others". Originally the script was planned as part of the Negative Dialectic . Adorno decided, however, to separate the content-related and immanent criticism of Heidegger's fundamental ontology from the polemical analysis of the “language-physiognomic and sociological elements” (JdE 127/524) in Heidegger and their repercussions in public language practice.

Significance in the overall work

With the subtitle On German Ideology , Adorno places his work in a tradition, which goes back to Marx and Engels, of the ideology criticism of contemporary philosophy by contemporaries. The bundle of Die deutsche Ideologie , written by them in 1845/46, was first published in 1932; it is considered the key work of Marxist ideology criticism.

Since language criticism was a central concern for Adorno, he attaches great importance to writing itself. When he returned from emigration, he had lost his naivety for his own identity and had become more vigilant in the face of all the vertigo that language promotes; This is one of the reasons why he wrote the jargon of authenticity : “Because I attach as much weight to language as a constituent of thought as in the German tradition Wilhelm von Humboldt, I linguistically, also in my own thinking, push for a discipline that is all too much for the ingrained speech likes to run away. "

Tilo Wesche sees the jargon of authenticity as part of Adorno's analysis of Heidegger's philosophy. This discussion took place on three levels: Heidegger's philosophy as a target of polemics, as an object of objective criticism, and Heidegger as an invisible opponent whom Adorno "inexplicably works off". While Adorno dealt with Heidegger's philosophy in his lecture Ontology and Dialectics in the winter semester 1960/61 as well as in Negative Dialectics on the level of factual criticism, the jargon of authenticity within Adorno's oeuvre represented the polemical climax in the dispute with Heidegger Christoph Demmerling , who sees Heidegger as “an extremely important point of reference” in Adorno's thinking, and indeed recognizes “a more often hidden, but occasionally also open, affinity to Heidegger”, this is Adorno's most detailed work “on the one among the members of the Frankfurters School officially declared a nuisance to Heidegger's philosophy ”.

Reception and criticism

For Adorno's biographer Stefan Müller-Doohm , the language jargon as an ideology for Adorno is “a compensation for the real loss of meaning and meaning that the individual has to accept in the administered world ”.

In an early French review for Critique magazine, the French philosopher and Heidegger expert François Fédier rated Adorno's writing as an attack on Heidegger. Also Hartmut Scheible understands Scripture as "settlement with Heidegger and his entourage" and sees its effect is that the "solemn speech sauce" have lost their supremacy soon after its release. Tilo Wesche states a "partly accurate, partly distorting polemic" against Heidegger. Jürgen Habermas doubts that Adorno Heidegger read intensively at all. Rüdiger Safranski suspects that Heidegger's temporary involvement in National Socialism came in handy for Adorno to “philosophize with the hammer” and to create a distance “that was not so great in the matter of thinking”.

In a review, Hermann Mörchen, the author of a book on the philosophical refusal to communicate between Adorno and Heidegger, judges that Adorno's treatise "undoubtedly contains astute observations of language [...] in large numbers", but "in the passion and blindness of his polemics" he said " like a desperate man, put everything on one card in order to deal his opponent [...] what he thinks is a devastating blow ”. Micha Brumlik complains that Martin Buber is attacked in the book "unjust and incomprehensible". According to Rüdiger Safranski, the book uses a zeitgeist whose time had already expired when the book was published when Ludwig Erhard was Chancellor. "The solemn jargon flourished in the patriarchal Adenauer period". Lorenz Jäger assesses the consequences of the book as devastating: "For several decades, Heidegger was not just an object of criticism among the German intelligentsia - they thought, rather, to smile beyond his language."

Hermann Mörchen points out a linguistic calamity : Anyone who, like Adorno, tries to get by without the words “actually” and “improperly” needs other words to say the same thing, such as “essential” and “insignificant”. The determination of the content of both language pairs is subject to “arbitrary definition” even in Adorno's understanding (JdE 103/495).

An intense controversy with harsh criticism and committed defense of the book delivered Thomas Härting and Hermann Schweppenhäuser in the journal for philosophical research . In his review, Härting does not deal with the jargon as such, but sees the text as "partly a pretext, partly a vehicle in the expression of a fundamental philosophical difference". He interprets this difference as one between existential philosophy and ideology criticism . The “guiding principle” of Adorno's philosophizing is “reflection”, which stiffens itself on saying no and rejects Heidegger's existential thinking about being and fails to interpret it. Adorno is always tempted to regard Heidegger as a Nazi and to "defame the hundred-year-old existential ontology as Nazi". The attempt to “Heidegger's execution” applies “paradigmatically for existential philosophy as a whole”. Adorno's “dubious Hegelianism” and “social determinism” could not penetrate the innermost core of Heidegger's philosophy. Formally, he criticized the "rabble", the "affect-laden chatter" and the "ideological gutter language" in the script. - In his reply, Schweppenhäuser, Härting describes criticism as “blanket, destructive, totalitarian”. He tries to refute the accusation that Adorno has generally defamed existential ontology as Nazi by referring to the Kierkegaard book. The focus of the criticism and replica of both opponents are arguments about the different understanding of Hegel and the ontological analysis of being.

Richard Wisser rejects the accusation of well-mannered sublimity and exaltation over reality, of alien value bias or even of a totalitarian claim on Jaspers . The understanding of authenticity as suggested by Adorno Jaspers has nothing to do with Jaspers' understanding of the term. "Actually" means an exception at Jaspers, in which people find themselves and their own truth. In the essay The Age of Mistrust, Bollnow turned directly against Adorno's allegations. He describes Adorno's polemics as an "example of an attack that failed to hit the mark". The criticism of ideology lay in an unreasonable claim to sole validity and fail to recognize that in addition to the hard and cruel truth there is also a comforting and sustaining truth of a meaningful world.

The work was not taken seriously by more recent representatives of the Frankfurt School because of its polemical and ideology-critical disposition and, as it is said, “was 'exposed' as a compensation for Adorno's excessive philosophical closeness to Heidegger”. The “one-sided negative-critical orientation” undoubtedly marks the limit of their potential.

expenditure

  • Theodor W. Adorno: jargon of authenticity. To the German ideology . 1-10 Thousand. Suhrkamp, ​​Frankfurt am Main 1964.
  • Theodor W. Adorno: jargon of authenticity. To the German ideology . In: ders: Gesammelte Schriften , Volume 6: Negative Dialektik. Jargon of authenticity . Suhrkamp, ​​Frankfurt am Main 1970.

literature

  • Max Beck / Nicholas Coomann (eds.): Language criticism as ideological criticism. Studies on Adorno's “jargon of authenticity” . Königshausen & Neumann , Würzburg 2015, ISBN 978-3-8260-5639-0 .
  • Max Beck: Language and authenticity. Theodor W. Adorno's polemic "Jargon of authenticity" in the "Neue Rundschau". Reflections on a much eloquent and poorly understood text . In: active word . Volume 3, 2013, pp. 461-474.
  • Thomas Härting: Criticism of Ideology and Existential Philosophy. Philosophical statement on Th. W. Adorno's "Jargon of Authenticity" . In: Journal for Philosophical Research. Volume 21, Issue 2, 1967, pp. 282-302.
  • Hermann Mörchen : jargon of authenticity. To the German ideology. In: Journal for German Antiquity and German Literature . Volume 94, Issue 2, 1965, pp. 89-95.
  • Romano Pocai: jargon of authenticity. To the German ideology . In: Axel Honneth (Ed.): Key texts of the critical theory . VS Verlag für Sozialwissenschaften, Wiesbaden 2006, pp. 52–55.
  • Hermann Schweppenhäuser : Thomas Härting's Adorno criticism. A replica as an anti-criticism to the polemical essay on ideology criticism and existential philosophy by Thomas Härting . In: Journal for Philosophical Research. Volume 21, Issue 4, 1967, pp. 554-570. Reprinted: Slandered Enlightenment. On the ontological criticism of Adorno . In: About Theodor W. Adorno . Suhrkamp, ​​Frankfurt am Main 1968, pp. 90-119.

Remarks

  1. ↑ Thomas Härting: Ideology Criticism and Existential Philosophy. Philosophical statement on Th. W. Adorno's "Jargon of Authenticity" . In: Journal for Philosophical Research. Volume 21, 1967, Issue 2, p. 282. - As the publisher's announcement, the 'preamble' can be found on p. 2 of the first edition.
  2. ^ Romano Pocai: Jargon of authenticity. To the German ideology . In: Axel Honneth (Ed.): Key texts of the critical theory . VS Verlag für Sozialwissenschaften, Wiesbaden 2006, p. 52.
  3. ↑ It is quoted with the symbol JdE , page references before the horizontal line from the single / first edition: Jargon of authenticity. To the German ideology . 1-10 Tausend, Suhrkamp, ​​Frankfurt / M. 1964; Page numbers after the horizontal line from the complete edition: Jargon of authenticity. To the German ideology . In: Theodor W. Adorno: Gesammelte Schriften , Volume 6: Negative Dialektik. Jargon of authenticity . 5th edition, Suhrkamp, ​​Frankfurt am Main 1996.
  4. ↑ Hermann Mörchen: Jargon of the authenticity. To the German ideology. In: Journal for German Antiquity and German Literature , Volume 94, Issue 2, 1965, p. 89.
  5. ^ Romano Pocai: Jargon of authenticity. To the German ideology . In: Axel Honneth (Ed.): Key texts of the critical theory . VS Verlag für Sozialwissenschaften, Wiesbaden 2006, p. 52.
  6. ↑ Christoph Demmerling: Frankfurt School. Fascinated distance: Benjamin, Horkheimer, Adorno, Habermas . In: Dieter Thomä (ed.): Heidegger manual. Life - work - effect . Metzler, Stuttgart 2013, p. 378.
  7. ↑ Hartmut Scheible: Theodor W. Adorno with self-testimonies and photo documents . Rowohlt, Reinbek 1989, p. 139.
  8. ↑ "At the beginning of the sixties half the university in the humanities had spoken and written as if these sciences could only find their foundation in Heidegger's philosophy." Clemens Albrecht u. a .: The intellectual founding of the Federal Republic. A history of the impact of the Frankfurt School . Campus, Frankfurt / New York 1999, p. 365.
  9. ^ Romano Pocai: Jargon of authenticity. To the German ideology . In: Axel Honneth (Ed.): Key texts of the critical theory . VS Verlag für Sozialwissenschaften, Wiesbaden 2006, p. 52.
  10. ↑ Hartmut Scheible: Theodor W. Adorno with self-testimonies and photo documents . Rowohlt, Reinbek 1989, p. 140.
  11. ↑ Max Beck: Language and Authenticity. Theodor W. Adorno's polemic "Jargon of authenticity" in the "Neue Rundschau". Reflections on a much eloquent and poorly understood text . In: active word. Volume 3, 2013, p. 470 f .; Romano Pocai speaks of the "philosophical content of the text that should not be underestimated". See Romano Pocai: Jargon of Authenticity. To the German ideology . In: Axel Honneth (Ed.): Key texts of the critical theory . VS Verlag für Sozialwissenschaften, Wiesbaden 2006, p. 55.
  12. ^ Romano Pocai: Jargon of authenticity. To the German ideology . In: Axel Honneth (Ed.): Key texts of the critical theory . VS Verlag für Sozialwissenschaften, Wiesbaden 2006, p. 53.
  13. ^ Romano Pocai: Jargon of authenticity. To the German ideology . In: Axel Honneth (Ed.): Key texts of the critical theory . VS Verlag für Sozialwissenschaften, Wiesbaden 2006, p. 54. Quotations from JdE 111/502.
  14. ^ Romano Pocai: Jargon of authenticity. To the German ideology . In: Axel Honneth (Ed.): Key texts of the critical theory . VS Verlag für Sozialwissenschaften, Wiesbaden 2006, p. 55.
  15. ↑ Max Beck: Language and Authenticity. Theodor W. Adorno's polemic "Jargon of authenticity" in the "Neue Rundschau". Reflections on a much eloquent and poorly understood text . In: active word . Volume 3, 2013, p. 463.
  16. ↑ Theodor W. Adorno: The concept of philosophy. Lecture winter semester 1951/52. Transcript from Kraft Bretschneider. In: Frankfurter Adorno-Blätter II . edition text + kritik, Munich 1993, p. 28 ff.
  17. ↑ Martin Jörg Schäfer: Pain to be with. On the rereading of Celan and Heidegger by Philippe Lacoue-Labarthe and Jean-Luc Nancy . Königshausen & Neumann, Würzburg 2003, p. 16.
  18. ↑ Max Beck: Language and Authenticity. Theodor W. Adorno's polemic "Jargon of authenticity" in the "Neue Rundschau". Reflections on a much eloquent and poorly understood text . In: active word. Volume 3, 2013, p. 466.
  19. ↑ Max Beck / Nicholas Coomann: Adorno, Kracauer and the origins of jargon criticism . In: Max Beck / Nicholas Coomann (eds.): Language criticism as ideological criticism. Studies on Adorno's “jargon of authenticity” . Königshausen & Neumann, Würzburg 2015, p. 19.
  20. ↑ Ludwig Marcuse : Our noble Wendriners . Slang review. In: Die Welt der Literatur from December 24, 1964, quoted from: Thomas Härting: Ideologiekritik und Existential Philosophy. Philosophical statement on Th. W. Adorno's "Jargon of Authenticity" . In: Journal for Philosophical Research. Volume 21, Issue 2, 1967 p. 284.
  21. ↑ Theodor W. Adorno: When asked: What is German? . In: ders .: Collected Writings , Volume 10.2: Cultural Criticism and Society II . Suhrkamp, ​​Frankfurt am Main 1977, p. 701.
  22. ^ Tilo Wesche: Dialectic or Ontology: Heidegger . In: Richard Klein, Johann Kreuzer, Stefan Müller-Doohm (eds.): Adorno manual. Life - work - effect. Metzler, Stuttgart 2011, p. 364.
  23. ^ Theodor W. Adorno: Ontologie und Dialektik (1960/61) . In: ders. Nachgelassene Schriften , Volume 7, edited by Rolf Tiedemann, Suhrkamp, ​​Frankfurt am Main 2002.
  24. ^ Tilo Wesche: Dialectic or Ontology: Heidegger . In: Richard Klein, Johann Kreuzer, Stefan Müller-Doohm (eds.): Adorno manual. Life - work - effect. Metzler, Stuttgart 2011, p. 364.
  25. ↑ Christoph Demmerling: Frankfurt School. Fascinated distance: Benjamin, Horkheimer, Adorno, Habermas . In: Dieter Thomä (ed.): Heidegger manual. Life - work - effect. Metzler, Stuttgart 2013, pp. 374, 379.
  26. ^ Stefan Müller-Doohm: Adorno. A biography . Suhrkamp, ​​Frankfurt am Main 2003, p. 656.
  27. ^ François Fédier: Trois attaques contre Heidegger. In: Critique , No 234, November 1966, pp. 883-904.
  28. ↑ Hartmut Scheible: Theodor W. Adorno with self-testimonies and photo documents . Rowohlt, Reinbek 1989, p. 139.
  29. ^ Tilo Wesche: Dialectic or Ontology: Heidegger . In: Richard Klein, Johann Kreuzer, Stefan Müller-Doohm (eds.): Adorno manual. Life - work - effect. Metzler, Stuttgart 2011, p. 364.
  30. ↑ Jürgen Habermas: Dialectics of Rationalization . In: ders .: The New Confusion . Suhrkamp, ​​Frankfurt am Main 1985, p. 169.
  31. ^ Rüdiger Safranski: A master from Germany. Heidegger and his time . Hanser, Munich 1994, p. 478.
  32. ↑ Hermann Mörchen: Jargon of the authenticity. To the German ideology. In: Journal for German Antiquity and German Literature , Volume 94, Issue 2, 1965, p. 93 f.
  33. ↑ Micha Brumlik: Theology and Messianiasm . In: Richard Klein, Johann Kreuzer, Stefan Müller-Doohm (eds.): Adorno manual. Life - work - effect. Metzler, Stuttgart 2011, p. 299.
  34. ^ Rüdiger Safranski: A master from Germany. Heidegger and his time . Hanser, Munich 1994, p. 472.
  35. ↑ Lorenz Jäger: Adorno. A political biography . Deutscher Taschenbuch Verlag, Munich 2005, p. 255.
  36. ↑ On Adorno's subtle differentiation between the two pairs of terms, cf. JdE 102f./494f.
  37. ↑ Thomas Härting: Ideology Criticism and Existential Philosophy. Philosophical statement on Th. W. Adorno's "Jargon of Authenticity" . In: Journal for Philosophical Research. Volume 21, Issue 2, 1967, p. 283.
  38. ↑ The quote comes from a review by Ludwig Marcuse in der Welt der Literatur (December 24, 1964), which Härting quotes with approval. Thomas Härting: Criticism of Ideology and Existential Philosophy. Philosophical statement on Th. W. Adorno's "Jargon of Authenticity" . In: Journal for Philosophical Research. Volume 21, Issue 2, 1967, p. 286.
  39. ↑ Thomas Härting: Ideology Criticism and Existential Philosophy. Philosophical statement on Th. W. Adorno's "Jargon of Authenticity" . In: Journal for Philosophical Research. Volume 21, Issue 2, 1967, p. 289.
  40. ↑ Thomas Härting: Ideology Criticism and Existential Philosophy. Philosophical statement on Th. W. Adorno's "Jargon of Authenticity" . In: Journal for Philosophical Research. Volume 21, Issue 2, 1967, p. 286.
  41. ↑ Hermann Schweppenhäuser: Thomas Härtings Adorno's critique. A replica as an anti-criticism to the polemical essay on ideology criticism and existential philosophy by Thomas Härting . In: Journal for Philosophical Research. Volume 21, No. 4, 1967. Here after the reprint: Defamed Enlightenment. On the ontological criticism of Adorno . In: About Theodor W. Adorno . Suhrkamp, ​​Frankfurt am Main 1968, p. 92.
  42. ↑ Hermann Schweppenhäuser: Defamed Enlightenment. On the ontological criticism of Adorno . In: About Theodor W. Adorno . Suhrkamp, ​​Frankfurt am Main 1968, p. 108.
  43. ↑ Richard Wisser: Karl Jaspers: Philosophy in Probation. Lectures and essays , Königshausen and Neumann, 2nd ed. 1995, pp. 33–34, with reference to Karl Jaspers' Existential Philosophy , 37 ff.
  44. ^ Otto Friedrich Bollnow: The age of distrust . In: H. Catholy / W. Hellmann (Ed.): Festschrift for Klaus Ziegler . Tübingen 1968, pp. 435-457.
  45. ↑ Otto Friedrich Bollnow: The Age of Mistrust . In: H. Catholy / W. Hellmann (Ed.): Festschrift for Klaus Ziegler . Tübingen 1968, p. 436.
  46. ↑ Otto Friedrich Bollnow: The Age of Mistrust . In: H. Catholy / W. Hellmann (Ed.): Festschrift for Klaus Ziegler . Tübingen 1968, p. 456 f.
  47. ^ Romano Pocai: Jargon of authenticity. To the German ideology . In: Axel Honneth (Ed.): Key texts of the critical theory . VS Verlag für Sozialwissenschaften, Wiesbaden 2006, p. 54 f.
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