![]() ![]() In short, I argue that Lyotard's depiction of Adorno is flawed because he reads him as a Christian, while he should be approaching him as a secularized Jew. Jean-Francois Lyotard was one of the founding members of the College Internationale de philosophie. ![]() I set out to challenge Lyotard by demonstrating the central importance that the Bilderverbot plays in Adorno's work, which should not be understood as melancholic because the Jewish Messianism associated with the Bilderverbot is profoundly future-oriented. Lyotard Reader by Lyotard, Jean-Francois and Benjamin and Benjamin, Andrew available in Trade Paperback on, also read synopsis and reviews. My argument is that Lyotard's understanding of Adorno is flawed because he does not recognize the distinctly Jewish, albeit secularized, character of his thought. To prove that Lyotard had Adorno in mind when he constructed the category of the melancholic sublime, I return to an earlier piece by Lyotard - `Adorno as the Devil' - which is a reading of Thomas Mann's Dr Faustus, in which Adorno is said to be one of the faces of the Devil. He is the author of Translation and the Nature of Philosophy: A New. Lyotard's construction of the melancholic sublime in his essay `What is the Postmodern?', which I argue he uses to critique Adorno's aesthetics, and, more generally, his position as a `modern' thinker. Andrew Benjamin is Lecturer in Philosophy at the University of Warwick. In this article, I explore the relationship between the philosophy of Theodor Adorno and the Bilderverbot, or biblical Second Commandment against images.
0 Comments
Leave a Reply. |