Minimum moralia

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Minima Moralia - Reflections from the Damaged Life is a philosophical work by Theodor W. Adornos written in American exile . It contains 153 aphorisms and short essays on the conditions of human existence ( conditio humana ) under capitalist and fascist conditions. In addition to the dialectic of the Enlightenment and the negative dialectic, it is one of Adorno's main philosophical works. The font occupies a special position in his overall works, as the short, consecutively numbered texts have no recognizable theoretical connection with one another.

Fifty years after its publication in 1951, the collection has been referred to as the last German “ People's Book of Philosophy ” and “House Book of Critical Intelligence” in view of its popularity and its surprisingly great success from the start (with a total of over 100,000 copies sold) .

Emergence

The Minima Moralia were written out of the shock over the terror in fascist Germany. They go back to notes that the author wrote down during his years of exile in England since 1934 and the USA since 1938; most of the pieces were written between 1944 and 1947 in exile in California, after completing work with Max Horkheimer on the Dialectic of Enlightenment . Since Horkheimer commuted between Los Angeles and New York in order to pursue knowledge organization activities for the American Jewish Committee and the emigrated Rest Institute for Social Research in New York, the joint work could not continue as intended; instead Adorno continued to work alone. The Minima Moralia are therefore also understood as “an aphoristic continuation of the dialectic of the Enlightenment ”. Thematically, they follow up on their last chapter with the critique of the culture industry , but reach far beyond that. Originally, they were supposed to appear in 1945 for Max Horkheimer's fiftieth birthday (MM 16 f.); it did not come to that. Adorno brought the work to Germany from his American exile. The book was published with extensions and the dedication: "For Max as thanks and promise" (MM 12) in 1951 established in the newly Suhrkamp Verlag with a circulation of 3,000.

Title and claim

The Latin title Minima Moralia ("Small" or "Smallest Ethics") refers to the Latin title of a work traditionally attributed to Aristotle , the Magna Moralia ("Great Ethics"). The ironic reversal of the title refers less to the volume of the book or the length of its contributions, but to the content. Because the text does not contain a doctrine of the good life in the sense of the philosophical tradition, but thoughts about the impossibility of leading a real life under the given circumstances in post-liberal capitalism and fascism. Only as a negation of the alienated way of life present in Adorno do the aphorisms at least keep an inkling of forms of a good and right life alive.

In the foreword, headed with appropriation , Adorno speaks of the “doctrine of real life” as the “sad science” (MM 13) in contrast to Nietzsche's characterization as a happy science and thus tries to use another antonym .

shape

The forms of short essay, miniature , Langaphorism and thought image chosen by Adorno have their predecessors in the romantic fragment (e.g. Friedrich Schlegel's Athenaeum fragments ), but also in Nietzsche's collection of aphorisms Human, All Too Human and Walter Benjamin's One-Way Street (1928). This literary genre also includes Ernst Bloch's traces (1930) and Max Horkheimer's collection, known as Heinrich Regius, published in Zurich in 1934 under the pseudonym Heinrich Regius . Notes in Germany .

Like Nietzsche, Adorno numbered his short prose pieces consecutively (from 1 to 153) and gave them short titles that only stand out from the rest of the text block with italics and dashes. The book is divided into three parts, which are headed with the years 1944, 1945 and 1946/47, each with a preceding motto.

content

According to Adorno, the texts are based on “the closest private sphere, that of the intellectual in emigration ” (MM 16) and investigate “the alienated forms of life”. The book begins with the criticism of the limitation of contemporary philosophy to methods, an allusion to the logical empiricism of the Vienna Circle . Her real, but forgotten, intention was the “doctrine of real life” (MM 13). The Minima Moralia claim to return to this area of ​​philosophy.

Embedded in reflections on social constraints, anthropological conditions, psychological and aesthetic phenomena, the "wrong" life in a thoroughly commercialized and instrumentalized world is tracked down to the most remote and private behaviors. In front of the reader's eye, diverse figures of alienated life and oppressive constellations of reified human relationships are called up like kaleidoscopes . The spectrum ranges from as different as marriage and family, eros and death, the relationship of the individual to the community, to property relationships and attitudes towards them. In a detailed phenomenology of everyday life, Adorno laments the disappearance of the earlier, middle-class way of life with its education, family, eroticism and the ability to give and communicate with one another. Through wage labor, he argues with reference to Georg Lukács ' reification thesis, the “modern masses” have been shaped in such a way that they have made living things into things “under the a priori of saleability” and lose their self in self-preservation (MM 259 ff. ).

In addition to the question of “how to live”, Adorno asks about the “establishment of the world”. Both come together in a “critique of capitalism as a way of life ”, whose tendencies, according to him, found their blatant expression in fascism. It not only reflects on how we should act, but even more on the question: "What makes us act or what makes us act?" To put it another way: How does the establishment of the world influence our actions and our life possibilities? That is why Adorno directs his attention to the nature of objects and how we deal with them.

He claims that a good and right life is no longer possible under the conditions of a society that has become inhuman and that has made people "reduced and degraded" (MM p. 13). In bourgeois-capitalist society, which - having become a world of cold commerce - humiliates people to the appendages of a machine that has become independent, there can no longer be "an unaffected residue of the true and authentic". The following quote captures the diagnosis and intention on which the aphorisms are based:

“What was once called life to the philosophers has become the sphere of the private and then only of consumption, which is dragged along as an appendix to the material production process, without autonomy and without its own substance . Anyone who wants to learn the truth about immediate life must investigate its alienated form, the objective powers that determine individual existence down to the most secret. "

- (MM 13)

As it were programmatically, Adorno prefixed the first part of his pieces with Ferdinand Kürnberger's saying “Life does not live” (MM 20) and sums it up in what is probably the most cited sentence: “ There is no right life in the wrong one ” (MM 43). In his lecture Problems of Moral Philosophy (winter semester 1956/57) Adorno relativized his sentence to the effect that one should always endeavor to live "as one believes to live in a liberated world, as it were through the form of one's own existence, with everything the inevitable contradictions and conflicts that this entails, try to anticipate the form of existence that would actually be the right one. [...] The most important form it has today is resistance. "

In the Minima Moralia , Adorno answers the question of what constitutes “real life”, consistently in a negative way, as a certain negation : “He begins with what should not be, or with life in its 'wrong' or 'alienated figure'. ”For Albrecht Wellmer , the Minima Moralia contain Adorno's doctrine of real life as in mirror writing. Adorno resolutely refuses to specify the content and goal of an emancipated society (which already irritated Thomas Mann considerably). He only mentions “that nobody should go hungry” (MM p. 176) as a minimum requirement. Nonetheless, he affirms the difference between right and wrong and does not want the “dream of an existence without shame” to be “choked off” (MM p. 95). For Martin Seel , Adorno sees the core of a good human life in respect for the individual. In the aphorism Sur l'eau (“On / Above the Water”) he contrasts “the model of production […] with a model of contemplation ”, which he puts into a utopian image as a model of a good and right life : “on lying on the water and looking peacefully into the sky, 'being, nothing else, without all further determination and fulfillment' could take the place of process, doing, fulfilling ”(MM 177). Adorno's last thought in this book reads no less utopian: “Philosophy as it is only justifiable in the face of despair” should look at things “as they are presented from the standpoint of salvation ” (MM p. 281 ). For Günter Figal, this reveals “the broken theological impulse of Adorno's thinking” after his intellectual role model, Walter Benjamin, had already put the revolution in the context of a kind of liberation theology.

In contrast, he judges occultism in 9 “Theses against occultism” (MM No. 151) as a counter-movement to modernity and a turning away from reason by speaking of a “regression of consciousness” and a “ metaphysics of stupid guys”. Occultism is on the one hand a reaction to reification: "When objective reality appears deaf to the living like never before, they try to elicit meaning from it with abracadabra." On the other hand, "division of labor and reification [...] are taken to extremes: body and soul." cut apart in, as it were, perennial vivisection . “Mind and meaning are asserted as fact, as direct experience, the mediation through enlightening thinking ignored. Occultism is blind to social criticism: "The real absurdity is depicted by the astrological one ". Adorno saw similar authoritarian structures in occultism and fascism: "Those little wise men who terrorize their clients in front of the crystal ball are toy models of the big ones who hold the fate of humanity in their hands."

In Minima Moralia there is also Adorno's famous and already proverbial saying “The whole is the untrue” (MM 55), which reverses the Hegelian sentence “The true is the whole”. Critics saw a contradiction in Adorno's claim; because if “the whole” is untrue, then “the truth about it cannot be spoken”. Obviously Adorno judges from a “privileged position of knowledge” that “goes beyond this [actually existing] level of consciousness” (MM 234) and does not tolerate any veto against this insight.

Negative moral philosophy

In the secondary literature, the question is raised whether the writing does not also deal with central moral-philosophical topics, although Adorno's language does not make a strict distinction between a morally correct and ethically good life.

According to Alexander García Düttmann, questions of ethics and morality are not answered in the Minima Moralia in such a way that they set up a moral-philosophical thesis, an imperative, a norm or a rule. Rather, they were completely passed over into the gesture of “So it is”, which cannot be “translated into an argument, a conclusion, a well-founded judgment”. Instead of an argument based on logic, in the aphorisms situations and impressions are conveyed in a concentratedly composed language that - like works of art - lets something shine through images and gestures.

According to Gerhard Schweppenhäuser , the Minima Moralia were mostly read as a rejection of a moral philosophy in late capitalism . Contrary to this view, Schweppenhäuser Adornos worked out underlying moral philosophy and called it a "negative moral philosophy", an "ethics after Auschwitz", whereby Auschwitz stands as a cipher for the Holocaust . He sees himself confirmed in this by Adorno's own statements that he has placed his book in the context of moral philosophy: Immediately at the beginning of his lecture Problems of Moral Philosophy (winter semester 1956/57, summer semester 1963), he let his listeners know that he assumed they were from someone , "Who wrote a book about the right, or rather the wrong life," expected "that they will now learn something about the right life". In the last unit of the lecture, Adorno came back to this and repeatedly circled the topic of the possibility and impossibility of behaving correctly in the wrong life. His answer was: "The only thing that can perhaps be said is that the right life today is in the form of resistance to the most advanced consciousnesses through, critically resolved forms of a false life". Resistance is "the real substance of the moral". Resistance must also be directed against the “externally imposed forms of morality” because they “devoid of the transparent theoretical basis” that religion and philosophy once provided.

For Rahel Jaeggi , the Minima Moralia can be read as ethics and ethics criticism at the same time. “An ethic is the minima moralia, insofar as it explains the problems of life in contemporary (late) capitalist society on the basis of the repeatedly aporetic question of how the individual should behave, what he should 'do'. On the other hand, it is ethical criticism insofar as it simultaneously shows the impossibility of correct behavior in an entirely wrong social situation and thus points to a fundamental limit of ethical normative determination. ”Jaeggi's conclusion is: Ethical considerations need to be supplemented by social analysis and criticism . For Adorno, separating the moral principle from the social and relocating it into a private disposition means “to forego the realization of the human condition that is part of the moral principle” (MM 103). Central importance is attached to the non-conformist intellectual, who alone still embodies resistant thinking and emancipatory endeavors and stands for critical thinking that can still think another society in perspective.

reception

With the appearance of the Minima Moralia , the biographer Lorenz Jäger Adornos began to have a great public impact in post-war Germany. Jürgen Habermas calls it his main work, which can safely be studied as a sum . According to the judgment of the philosopher Martin Seel , the Minima Moralia are “Adorno's most successful book by far and, in the opinion of many readers, also his best book”. Adorno shows himself in it "in the abundance of his talents as an artist, critic and systematic thinker", in which "the theoretical, ethical and aesthetic motives of his philosophizing communicate very closely". Ulrich Raulff remarks with regard to the 120,000 copies sold: Adorno "gave the Germans one of the very few and probably the last of their philosophical folk books." Half a year after its publication there were already reviews of about thirty of the most important German-language newspapers and radio stations, who received the writing mostly positively.

Intellectuals have taken the Minima Moralia as a "restless inventory of decay", as "signatures of calamity" and "diagnosis of a globally organized immaturity". Fifty years after the book was published, two dozen critics, philosophers, writers, and social scientists have paid homage to it, each of them commenting on a selected piece; in some cases also with a critical tongue against the educated bourgeois view of the past and the unacceptable tone of the honorable.

The book was well received by writers and artists because of its philosophical and at the same time literary character and the “refined artistic form” of its miniatures. Joachim Kaiser described it as “the artistic social criticism of an individualist”. Thomas Mann thanked Adorno for the book sent to him, to which he had "been magnetically stuck for days [...]"; he found it “fascinating read, but only to be enjoyed in small sips, most concentrated food”. In April 1951 he noted in his diary: “Read in Adorno's work. […] I feel trapped in a world of calamity from which there is no escape. ”The “ rhythmic arrangement ”of the“ philosophical short stories ”with their“ basic theme of despair ” reminded Elisabeth Lenk of pieces of music , after the composer Dieter Schnebel had already written the numbered pieces compared to musical inventions . Formal borrowings from the Minima Moralia can be found in Botho Strauss ' short prose essays Couples, Passers-by . Adorno's statement "With many people it is already outrageous when they say I" (MM 29), sparked a public controversy over questions of the image of man and the aesthetics of drama between Rolf Hochhuth and him. In caricaturing spelling - "There is no real life in Valsh" - Robert Gernhardt chose Adorno's most famous sentence as the title of his humoresque about the post-revolutionary everyday life of the 1968 veterans .

The publicist and former features editor of the Frankfurter Allgemeine Zeitung , Henning Ritter , characterized the Minima Moralia as “a most uncomfortable book in terms of its objects and insights, but a book of complete intellectual comfort in terms of the presentation of these objects. The author has mastered the keyboard of his intellectual means of expression so perfectly that none of the misery he talks about frightens the reader. "

Planned continuation

Adorno had planned a continuation of his Minima Moralia , entitled Graeculus. Post-return experiences should cover the period after Adorno's exile. With the title Graeculus he wanted to remember the Graeculi ("little Greeks") mocked by Cicero and Juvenal , who lived in Rome in the 1st century BC. Were active as tutor of wealthy Romans. It was intended that the new volume of fragments should be written after the Aesthetic Theory had been completed . The material for this was supposed to be provided by the notes recorded in 45 notebooks, excerpts from the Frankfurt Theodor W. Adorno Archives published in the Frankfurt Adorno Blätter .

expenditure

Paperback edition from 2003
  • Theodor W. Adorno: Minima Moralia. Reflections from the damaged life. Suhrkamp, ​​Berlin / Frankfurt am Main 1951, (first edition)
  • Theodor W. Adorno: Minima Moralia. Reflections from the damaged life . (= Gesammelte Schriften , Vol. 4), 1st edition, Suhrkamp, ​​Frankfurt am Main 1980, ISBN 3-518-07496-2 , (complete edition with ten separate pieces in the appendix), (quotations with page numbers in the running text come from this Output)
  • Theodor W. Adorno: Minima Moralia. Reflections from the damaged life . Suhrkamp, ​​Frankfurt am Main 2001, ISBN 3-518-41300-7 , (anniversary edition as a reprint of the first edition)
  • Theodor W. Adorno: Minima Moralia. Reflections from the damaged life . (= Collected Writings , Vol. 4), 1st edition, Suhrkamp Taschenbuch Wissenschaft 1704, Frankfurt am Main 2003, ISBN 978-3-518-29304-1

literature

Overview representations

  • Hans Peter Balmer : Theodor W. Adorno. Minimum moralia. In: Hans Vilmar Geppert (Hrsg.): Great works of literature. Vol. 7, Francke, Tübingen 2001, pp. 191-204
  • Jörg Drews , Karl-Heinz Nusser: Minima Moralia. Reflections from the damaged life . In: Walter Jens (Ed.): Kindlers new literature lexicon . Study edition, Vol. 1, Kindler, Munich 1988/1996, ISBN 3-463-43200-5 , p. 107f.
  • Günter Figal : Minima Moralia . In: Franco Volpi (Hrsg.): Großes Werklexikon der Philosophie . Vol. 1, Kröner, Stuttgart 2004, ISBN 3-520-83901-6 , p. 9f.
  • Rahel Jaeggi : Adorno - Minima Moralia. Reflections from the damaged life . In: Heinz Ludwig Arnold (Hrsg.): Kindlers Literature Lexicon . Vol. 1: A-Bak. 3. Edition. Metzler, Stuttgart 2009, p. 100f.
  • Arnold Köpke-Duttler: Minima Moralia . In: Franco Volpi, Julian Nida-Rümelin (eds.): Lexicon of philosophical works (= Kröner's pocket edition . Volume 486). Kröner, Stuttgart 1988, ISBN 3-520-48601-6 , pp. 455f.
  • Martin Seel : Minima Moralia. Reflections from the damaged life . In: Axel Honneth (Ed.): Key texts of the critical theory . VS Verlag für Sozialwissenschaften, Wiesbaden 2006, ISBN 3-531-14108-2 , pp. 34–37

Investigations and Comments

  • Andreas Bernard, Ulrich Raulff (Ed.): Theodor W. Adorno 'Minima Moralia' reread . Suhrkamp, ​​Frankfurt am Main 2003, DNB 966541472
  • Alexander García Düttmann : That's right. A philosophical commentary on Adorno's “Minima Moralia”. Suhrkamp, ​​Frankfurt am Main 2004, ISBN 3-518-29329-X
  • Rahel Jaeggi : “No individual can do anything against it.” Adorno's Minima Moralia as a critique of forms of life . In: Axel Honneth (Ed.): Dialektik der Freiheit. Frankfurt Adorno Conference 2003. Suhrkamp, ​​Frankfurt am Main 2005, ISBN 3-518-29328-1 , pp. 115-141

To the reception

  • Alex Demirović : Between Nihilism and Enlightenment. Journalistic reactions to the 'Minima Moralia' . In: Rainer Erd, Dietrich Hoß, Otto Jacobi, Peter Noller (eds.): Critical theory and culture . Suhrkamp, ​​Frankfurt am Main 1989, ISBN 3-518-11557-X

Web links

Wikiquote: Minima Moralia  - Quotes

Remarks

  1. ↑ Ulrich Raulff: Afterword. 'The Minima Moralia' after fifty years. A philosophical folk book in the mirror of its criticism. In: Andreas Bernard, Ulrich Raulff (Ed.): Theodor W. Adorno 'Minima Moralia' reread . Suhrkamp, ​​Frankfurt am Main 2003, p. 123f.
  2. ↑ So at least Martin Seel : Minima Moralia. Reflections from the damaged life . In: Axel Honneth (Ed.): Key texts of the critical theory . VS Verlag für Sozialwissenschaften, Wiesbaden 2006, p. 35.
  3. ↑ Martin Seel: Minima Moralia. Reflections from the damaged life . In: Axel Honneth (Ed.): Key texts of the critical theory . VS Verlag für Sozialwissenschaften, Wiesbaden 2006, p. 34.
  4. ^ So Rolf Wiggershaus: The Frankfurt School. History - Theoretical Development - Political Significance . 2nd Edition. Hanser, Munich 1987, p. 438.
  5. ↑ References with page numbers in the running text from: Theodor W. Adorno: Minima Moralia. Reflections from the damaged life . Collected writings, Vol. 4. Suhrkamp, ​​Frankfurt am Main 1980.
  6. ↑ Recent research disagrees on this ascription. Franz Dirlmeier , for example, advocated an attribution to Aristotle : Aristoteles: Magna Moralia. (= Aristotle. Works in German translation , vol. 8), Akademie Verlag, Berlin 1958; John Lloyd Ackrill : Aristotle on Eudaimonia . In: Proceedings of the British Academy 60, 1974, pp. 339-359; John Cooper: The Magna Moralia and Aristotle's Moral Philosophy . In: American Journal of Philology 94, 1973, pp. 327-349. The majority opinion is that the text is a summary of Aristotelian moral philosophy, which one of his students wrote a little later. See e.g. B. Julia Annas: The morality of happiness . Oxford 1993, p. 20.
  7. ^ Günter Figal: Minima Moralia . In: Franco Volpi (Hrsg.): Großes Werklexikon der Philosophie . Vol. 1, AK. Kröner, Stuttgart 2004, p. 10.
  8. ↑ Arnold Köpke-Duttler: Minima Moralia . In: Franco Volpi, Julian Nida-Rümelin (eds.): Lexicon of philosophical works (= Kröner's pocket edition. Volume 486). Kröner, Stuttgart 1988, ISBN 3-520-48601-6 , p. 456.
  9. ↑ Andreas Bernard: No exchange . In: Andreas Bernard, Ulrich Raulff (Ed.): Theodor W. Adorno 'Minima Moralia' reread . Suhrkamp, ​​Frankfurt am Main 2003, p. 18.
  10. ^ Günter Figal: Minima Moralia . In: Franco Volpi (Hrsg.): Großes Werklexikon der Philosophie . Vol. 1, Kröner, Stuttgart 2004, p. 10.
  11. ^ Rahel Jaeggi: Theodor W. Adorno - Minima Moralia . In: Kindlers Literature Lexicon. 3rd, completely revised edition. Edited by Heinz Ludwig Arnold. Metzler 2009, Stuttgart, p. 100.
  12. ↑ Alex Demirović: The Nonconformist Intellectual. The development of critical theory for the Frankfurt School . Suhrkamp, ​​Frankfurt am Main 1999, p. 528.
  13. ↑ Rahel Jaeggi: “No individual can do anything against it.” Adorno's Minima Moralia as a critique of forms of life . In: Axel Honneth (Ed.): Dialektik der Freiheit. Frankfurt Adorno Conference 2003 . Suhrkamp, ​​Frankfurt am Main 2005, p. 116.
  14. ↑ As an example, the 85th (Muster) and 123rd aphorism (Der böse Kamerad) (MM 147 f. And 217 f.)
  15. ↑ Rahel Jaeggi: “No individual can do anything against it.” Adorno's Minima Moralia as a critique of forms of life . In: Axel Honneth (Ed.): Dialektik der Freiheit. Frankfurt Adorno Conference 2003 . Suhrkamp, ​​Frankfurt am Main 2005, p. 117.
  16. ↑ Stefan Borchardt: hero actor . Reimer, Berlin 2007, p. 289.
  17. ↑ In an earlier version, the sentence was: "You can no longer live properly in private." See Martin Mittelmeier: There is no real stretching out in the wrong bathtub . In: Recherche - Zeitung für Wissenschaft , January 31, 2010, recherche-online.net: There is no real stretching out in the wrong bathtub ( Memento from March 15, 2010 in the Internet Archive )
  18. ↑ Quoted from Gerhard Schweppenhäuser: Ethics after Auschwitz. Adorno's negative moral philosophy . In: Argument. Hamburg 1993, p. 192.
  19. ↑ Rahel Jaeggi: “No individual can do anything against it.” Adorno's Minima Moralia as a critique of forms of life . In: Axel Honneth (Ed.): Dialektik der Freiheit. Frankfurt Adorno Conference 2003 . Suhrkamp, ​​Frankfurt am Main 2005, p. 133.
  20. ^ Albrecht Wellmer: Adorno, lawyer for the non-identical . In: ders .: On the dialectic of modernity and postmodernism. Critique of reason according to Adorno . Suhrkamp, ​​Frankfurt am Main 1985, p. 140.
  21. ↑ In a letter dated 30.X.52, Thomas Mann wrote to him: “If there were only one positive word from you, dearest friend, that would give even an approximate idea of ​​the true society to be postulated!” In: Theodor W. Adorno - Thomas Mann: Correspondence 1943–1955. Suhrkamp, ​​Frankfurt am Main 2002, ISBN 3-518-58316-6 , p. 122.
  22. ↑ Martin Seel: Minima Moralia. Reflections from the damaged life . In: Axel Honneth (Ed.): Key texts of the critical theory . VS Verlag für Sozialwissenschaften, Wiesbaden 2006, p. 36.
  23. ↑ Martin Seel: Minima Moralia. Reflections from the damaged life . In: Axel Honneth (Ed.): Key texts of the critical theory . VS Verlag für Sozialwissenschaften, Wiesbaden 2006, p. 34.
  24. ↑ Martin Seel: The right in the wrong . In: The time. No. 19 of May 3, 2001.
  25. ↑ Marked as a quote by Adorno, but not specified in more detail; it comes from Hegel's Science of Logic , Part One, Book First: The Doctrine of Being .
  26. ^ Günter Figal: Minima Moralia . In: Franco Volpi (Hrsg.): Großes Werklexikon der Philosophie . Vol. 1, Kröner, Stuttgart 2004, p. 10.
  27. ↑ See, for example, his historical-philosophical theses . In: Walter Benjamin: To the criticism of violence . Suhrkamp, ​​Frankfurt am Main 1965, pp. 78-94.
  28. ↑ Sabine Doering-Manteuffel : Occultismus , Beck, Munich 2011, p. 7.
  29. ^ Julian Strube: Esotericism and right-wing extremism . In: Udo Tworuschka (Ed.), Handbuch der Religionen, 55th supplementary volume, Munich: Olzog-Verlag 2018, p. 5f. ( Online )
  30. ↑ Georg Wilhelm Friedrich Hegel: Phenomenology of the Spirit . Ullstein, Frankfurt / M. / Berlin / Vienna 1973, p. 22 .
  31. ↑ Martin Seel: Minima Moralia. Reflections from the damaged life . In: Axel Honneth (Ed.): Key texts of the critical theory . VS Verlag für Sozialwissenschaften, Wiesbaden 2006, p. 36.
  32. ↑ Alex Demirović: The Nonconformist Intellectual. The development of critical theory for the Frankfurt School . Suhrkamp, ​​Frankfurt am Main 1999, p. 533.
  33. ↑ Rahel Jaeggi: “No individual can do anything against it.” Adorno's Minima Moralia as a critique of forms of life . In: Axel Honneth (Ed.): Dialektik der Freiheit. Frankfurt Adorno Conference 2003. Suhrkamp, ​​Frankfurt am Main 2005, ISBN 3-518-29328-1 , p. 117.
  34. ↑ Alexander Garcia Düttmann: That's how it is. A philosophical commentary on Adorno's 'Minima Moralia' , Suhrkamp, ​​Frankfurt am Main 2004, p. 14f.
  35. ^ Dieter Schnebel: Composition of language - linguistic design of music in Adorno's work . In: Hermann Schweppenhäuser (Ed.): Theodor W. Adorno to the memory . Suhrkamp, ​​Frankfurt am Main 1971, p. 129
  36. ^ Gerhard Schweppenhäuser: Ethics after Auschwitz. Adorno's negative moral philosophy . Argument, Hamburg 1993, p. 5.
  37. ^ Gerhard Schweppenhäuser: Ethics after Auschwitz. Adorno's negative moral philosophy . Argument, Hamburg 1993, p. 9.
  38. ↑ Theodor W. Adorno: Problems of Moral Philosophy 1963 . Edited by Thomas Schröder. TB edition. Suhrkamp, ​​Frankfurt am Main 2010, p. 9.
  39. ↑ Theodor W. Adorno: Problems of Moral Philosophy 1963 . Edited by Thomas Schröder. TB edition. Suhrkamp, ​​Frankfurt am Main 2010, p. 248.
  40. ↑ Quoted from the lecture 1956/57 from Gerhard Schweppenhäuser: Ethik nach Auschwitz. Adorno's negative moral philosophy . Argument, Hamburg 1993, p. 193.
  41. ↑ Theodor W. Adorno: Problems of Moral Philosophy 1963 . Edited by Thomas Schröder. TB edition. Suhrkamp, ​​Frankfurt am Main 2010, p. 252.
  42. ^ Rahel Jaeggi: Theodor W. Adorno - ›Minima Moralia‹ . In: Kindlers Literature Lexicon. 3rd, completely revised edition. Edited by Heinz Ludwig Arnold. Stuttgart / Weimar: Verlag JB Metzler 2009, p. 100f.
  43. ↑ Alex Demirović: The Nonconformist Intellectual. The development of critical theory for the Frankfurt School . Suhrkamp, ​​Frankfurt am Main 1999, p. 536.
  44. ↑ Lorenz Jäger: Adorno. a political biography . Deutscher Taschenbuch-Verlag, Munich 2005, p. 234.
  45. ^ Jürgen Habermas: Theodor W. Adorno. A philosophizing intellectual (1965) . In: ders: Philosophical-political profiles . Extended edition. Suhrkamp, ​​Frankfurt am Main 1984, p. 162.
  46. ↑ Martin Seel: Minima Moralia. Reflections from the damaged life . In: Axel Honneth (Ed.): Key texts of the critical theory . VS Verlag für Sozialwissenschaften, Wiesbaden 2006, p. 34.
  47. ↑ Martin Seel: Minima Moralia. Reflections from the damaged life . In: Axel Honneth (Ed.): Key texts of the critical theory . VS Verlag für Sozialwissenschaften, Wiesbaden 2006, p. 34.
  48. ↑ Ulrich Raulff: Afterword. 'The Minima Moralia' after fifty years. A philosophical folk book in the mirror of its criticism. In: Andreas Bernard, Ulrich Raulff (Ed.): Theodor W. Adorno 'Minima Moralia' reread . Suhrkamp, ​​Frankfurt am Main 2003, p. 123f.
  49. ↑ Ulrich Raulff: Afterword. 'The Minima Moralia' after fifty years. A philosophical folk book in the mirror of its criticism. In: Andreas Bernard, Ulrich Raulff (Ed.): Theodor W. Adorno 'Minima Moralia' reread . Suhrkamp, ​​Frankfurt am Main 2003, p. 124f.
  50. ↑ Alex Demirović: Between Nihilism and Enlightenment. Journalistic reactions to the 'Minima Moralia' . In: Rainer Erd / Dietrich Hoß / Otto Jacobi / Peter Noller (eds.): Critical theory and culture . Suhrkamp, ​​Frankfurt am Main 1989, p. 156.
  51. ^ Andreas Bernard: Introduction. Fifty years of 'Minima Moralia' . In: Andreas Bernard, Ulrich Raulff (eds.): Theodor W. Adorno 'Minima Moralia' reread . Suhrkamp, ​​Frankfurt am Main 2003, p. 9.
  52. ^ Rudolf Hartung; quoted from Alex Demirović: Between Nihilism and Enlightenment. Journalistic reactions to the 'Minima Moralia' . In: Rainer Erd / Dietrich Hoß / Otto Jacobi / Peter Noller (eds.): Critical theory and culture . Suhrkamp, ​​Frankfurt am Main 1989, p. 156.
  53. ↑ Martin Seel: Minima Moralia. Reflections from the damaged life . In: Axel Honneth (Ed.): Key texts of the critical theory . VS Verlag für Sozialwissenschaften, Wiesbaden 2006, p. 35.
  54. ^ Theodor W. Adorno re-read 'Minima Moralia' . Edited by Andreas Bernard and Ulrich Raulff. Suhrkamp, ​​Frankfurt am Main 2003.
  55. ↑ For example in the articles by Robert Gernhardt, Horst Krüger , Clemens Pornschlegel and Cornelia Vismann .
  56. ↑ Ulrich Raulff: Afterword . In: Andreas Bernard, Ulrich Raulff (Ed.): Theodor W. Adorno 'Minima Moralia' reread . Suhrkamp, ​​Frankfurt am Main 2003, p. 129.
  57. ↑ Joachim Kaiser: What Adorno Was to Us . In: Hermann Schweppenhäuser (Ed.): Theodor W. Adorno to the memory . Suhrkamp, ​​Frankfurt am Main 1971, p. 98.
  58. ^ Letter from Thomas Mann to Adorno of January 9, 1952, In: Theodor W. Adorno - Thomas Mann: Briefwechsel 1943–1955 . Suhrkamp, ​​Frankfurt am Main 2002, ISBN 3-518-58316-6 , p. 97.
  59. ↑ Quoted from Unrich Raulff: Afterword . In: Andreas Bernard, Ulrich Raulff (Ed.): Theodor W. Adorno 'Minima Moralia' reread . Suhrkamp, ​​Frankfurt am Main 2003, p. 127.
  60. ^ Elisabeth Lenk: excavation . In: Andreas Bernard, Ulrich Raulff (Ed.): Theodor W. Adorno 'Minima Moralia' reread . Suhrkamp, ​​Frankfurt am Main 2003, p. 49.
  61. ^ Dieter Schnebel: Composition of language - linguistic design of music in Adorno's work . In: Hermann Schweppenhäuser (Ed.): Theodor W. Adorno to the memory . Suhrkamp, ​​Frankfurt am Main 1971, p. 135.
  62. ↑ Peter von Becker: Botho Strauss . In: Walter Killy: Literature Lexicon. Authors and works in German . Bertelsmann Lexikon Verlag, Digital Library, p. 19.239 (Killy Vol. 11, 247)
  63. ↑ Cf. Rolf Hochhuth: The rescue of people . In: Frank Benseler (Ed.): Festschrift for the eightieth birthday of Georg Lukács . Luchterhand, Neuwied 1965, pp. 484–489; Theodor W. Adorno: Open letter to Rolf Hochhuth . In. Ders .: Notes on Literature IV . Collected writings, Vol. 11. Suhrkamp, ​​Frankfurt am Main 1974, pp. 591-598.
  64. ↑ Robert Gernhardt: There is no real life in Valschen. Humoresques from our circles . Fischer, Frankfurt am Main 1997.
  65. ↑ Henning Ritter: Notebooks . Berlin Verlag, Berlin 2010, p. 294.
  66. ^ Theodor W. Adorno Archive (ed.): Frankfurter Adorno Blätter VII . edition text + kritik, Munich 2001, p. 9f.
  67. ^ Theodor W. Adorno Archive (ed.): Frankfurter Adorno sheets VII (p. 9–36) and VIII (p. 9–41). edition text + kritik, Munich 2001 and 2003.
This version was added to the list of articles worth reading on October 19, 2013 .