A reflection on everyday existence in the 'sphere of consumption of late Capitalism', this work is Adorno's literary and philosophical masterpiece. Built from aphorisms and reflections, he shifts in register from personal experience to the most general theoretical problems.

With an afterword by Fredric Jameson

No other country and no other period has produced a tradition of major aesthetic debate to compare with that which unfolded in German culture from the 1930s to the 1950s. In Aesthetics and Politics the key texts of the great Marxist controversies over literature and art during these years are assembled in a single volume. They do not form a disparate collection but a continuous, interlinked debate between thinkers who have become giants of twentieth-century intellectual history.

What makes a fascist? Are there character traits that make someone more likely to vote for the far right? The Authoritarian Personality is not only one of the most significant works of social psychology ever written, it also marks a milestone in the development of Adorno's thought, showing him grappling with the problem of fascism and the reasons for Europe's turn to reaction. Over half a century later, and with the rise of right-wing populism and the reemergence of the far-right in recent years, this hugely influential study remains as insightful and relevant as ever.

This new edition includes an introduction by Frankfurt School scholar Peter E. Gordon and contains the first-ever publication of Adorno's subsequent critical notes on the project.

Adorno and his colleagues could easily have been describing Alex Jones's paranoid InfoWars rants or the racist views expressed by many Trump supporters.
--Molly Worthen, New York Times

Theodor Adorno was no stranger to controversy. In The Jargon of Authenticity he gives full expression to his hostility to the language employed by certain existentialist thinkers such as Martin Heidegger. With his customary alertness to the uses and abuses of language, he calls into question the jargon, or 'aura', as his colleague Walter Benjamin described it, which clouded existentialists' thought. He argued that its use undermined the very message for meaning and liberation that it sought to make authentic. Moreover, such language - claiming to address the issue of freedom - signally failed to reveal the lack of freedom inherent in the capitalist context in which it was written. Instead, along with the jargon of the advertising jingle, it attributed value to the satisfaction of immediate desire. Alerting his readers to the connection between ideology and language, Adorno's frank and open challenge to directness, and the avoidance of language that 'gives itself over either to the market, to balderdash, or to the predominating vulgarity', is as timely today as it ever has been.

This is a comprehensive collection of readings from the work of Theodor Adorno, one of the most influential German thinkers of the twentieth century.

What took place in Auschwitz revokes what Adorno termed the Western legacy of positivity, the innermost substance of traditional philosophy. The prime task of philosophy then remains to reflect on its own failure, its own complicity in such events. Yet in linking the question of philosophy to historical occurrence, Adorno seems not to have abandoned his paradoxical, life-long hope that philosophy might not be entirely closed to the idea of redemption. He prepares for an altogether different praxis, one no longer conceived in traditionally Marxist terms but rather to be gleaned from metaphysical experience.

In this collection, Adorno's literary executor has assembled the definitive introduction to his thinking. Its five sections anatomize the range of Adorno's concerns: Toward a New Categorical Imperative, Damaged Life, Administered World, Reified Thought, Art, Memory of Suffering, and A Philosophy That Keeps Itself Alive.

A substantial number of Adorno's writings included appear here in English for the first time. This collection comes with an eloquent introduction from Rolf Tiedemann, the literary executor of Adorno's work.

Towards a New Manifesto shows the two philosophers in a uniquely spirited and free-flowing exchange of ideas. This book is a record of their discussions over three weeks in the spring of 1956, recorded with a view to the production of a contemporary version of The Communist Manifesto. A philosophical jam-session in which the two thinkers improvise freely, often wildly, on central themes of their work--theory and practice, labor and leisure, domination and freedom--in a political register found nowhere else in their writing. Amid a careening flux of arguments, aphorisms and asides, in which the trenchant alternates with the reckless, the playful with the ingenuous, positions are swapped and contradictions unheeded, without any compulsion for consistency.

A thrilling example of philosophy in action and a compelling map of a possible passage to a new world.

This volume makes available in English for the first time Adorno's lectures on metaphysics. It provides a unique introduction not only to metaphysics but also to Adorno's own intellectual standpoint, as developed in his major work Negative Dialectics.

Metaphysics for Adorno is defined by a central tension between concepts and immediate facts. Adorno traces this dualism back to Aristotle, whom he sees as the founder of metaphysics. In Aristotle it appears as an unresolved tension between form and matter. This basic split, in Adorno's interpretation, runs right through the history of metaphysics. Perhaps not surprisingly, Adorno finds this tension resolved in the Hegelian dialectic.

Underlying this dualism is a further dichotomy, which Adorno sees as essential to metaphysics: while it dissolves belief in transcendental worlds by thought, at the same time it seeks to rescue belief in a reality beyond the empirical, again by thought. It is to this profound ambiguity, for Adorno, that the metaphysical tradition owes its greatness.

The major part of these lectures, given by Adorno late in his life, is devoted to a critical exposition of Aristotle's thought, focusing on its central ambiguities. In the last lectures, Adorno's attention switches to the question of the relevance of metaphysics today, particularly after the Holocaust. He finds in metaphysical experiences, which transcend rational discourse without lapsing into irrationalism, a last precarious refuge of the humane truth to which his own thought always aspired.

This volume will be essential reading for anyone interested in Adorno's work and will be a valuable text for students and scholars of philosophy and social theory.

This is a comprehensive collection of readings from the work of Theodor Adorno, one of the most influential German thinkers of the twentieth century.

What took place in Auschwitz revokes what Adorno termed the Western legacy of positivity, the innermost substance of traditional philosophy. The prime task of philosophy then remains to reflect on its own failure, its own complicity in such events. Yet in linking the question of philosophy to historical occurrence, Adorno seems not to have abandoned his paradoxical, life-long hope that philosophy might not be entirely closed to the idea of redemption. He prepares for an altogether different praxis, one no longer conceived in traditionally Marxist terms but rather to be gleaned from metaphysical experience.

In this collection, Adorno's literary executor has assembled the definitive introduction to his thinking. Its five sections anatomize the range of Adorno's concerns: Toward a New Categorical Imperative, Damaged Life, Administered World, Reified Thought, Art, Memory of Suffering, and A Philosophy That Keeps Itself Alive.

A substantial number of Adorno's writings included appear here in English for the first time. This collection comes with an eloquent introduction from Rolf Tiedemann, the literary executor of Adorno's work.

This volume makes available in English for the first time Adorno's lectures on metaphysics. It provides a unique introduction not only to metaphysics but also to Adorno's own intellectual standpoint, as developed in his major work Negative Dialectics.

Metaphysics for Adorno is defined by a central tension between concepts and immediate facts. Adorno traces this dualism back to Aristotle, whom he sees as the founder of metaphysics. In Aristotle it appears as an unresolved tension between form and matter. This basic split, in Adorno's interpretation, runs right through the history of metaphysics. Perhaps not surprisingly, Adorno finds this tension resolved in the Hegelian dialectic.

Underlying this dualism is a further dichotomy, which Adorno sees as essential to metaphysics: while it dissolves belief in transcendental worlds by thought, at the same time it seeks to rescue belief in a reality beyond the empirical, again by thought. It is to this profound ambiguity, for Adorno, that the metaphysical tradition owes its greatness.

The major part of these lectures, given by Adorno late in his life, is devoted to a critical exposition of Aristotle's thought, focusing on its central ambiguities. In the last lectures, Adorno's attention switches to the question of the relevance of metaphysics today, particularly after the Holocaust. He finds in metaphysical experiences, which transcend rational discourse without lapsing into irrationalism, a last precarious refuge of the humane truth to which his own thought always aspired.

This volume will be essential reading for anyone interested in Adorno's work and will be a valuable text for students and scholars of philosophy and social theory.

Theodor Adorno was no stranger to controversy. In The Jargon of Authenticity he gives full expression to his hostility to the language employed by certain existentialist thinkers such as Martin Heidegger. With his customary alertness to the uses and abuses of language, he calls into question the jargon, or 'aura', as his colleague Walter Benjamin described it, which clouded existentialists' thought. He argued that its use undermined the very message for meaning and liberation that it sought to make authentic. Moreover, such language - claiming to address the issue of freedom - signally failed to reveal the lack of freedom inherent in the capitalist context in which it was written. Instead, along with the jargon of the advertising jingle, it attributed value to the satisfaction of immediate desire. Alerting his readers to the connection between ideology and language, Adorno's frank and open challenge to directness, and the avoidance of language that 'gives itself over either to the market, to balderdash, or to the predominating vulgarity', is as timely today as it ever has been.

The Stars Down to Earth shows us a stunningly prescient Adorno. Haunted by the ugly side of American culture industries he used the different angles provided by each of these three essays to showcase the dangers inherent in modern obsessions with consumption. He engages with some of his most enduring themes in this seminal collection, focusing on the irrational in mass culture - from astrology to new age cults, from anti-semitism to the power of neo-fascist propaganda. He points out that the modern state and market forces serve the interest of capital in its basic form. Stephan Crook's introduction grounds Adorno's arguments firmly in the present where extreme religious and political organizations are commonplace - so commonplace in fact that often we deem them unworthy of our attention. Half a century ago Theodore Adorno not only recognised the dangers, but proclaimed them loudly. We did not listen then. Maybe it is not too late to listen now.