Kierkegaard derived this form of critique from the Greek notion of judging philosophers by their lives rather than simply by their intellectual artefacts. The former contained extensive information about rare books and incunabula from a particular period or on a particular topic that were available for purchase from the firm. I’d first come into contact with him in the Spring of 1996, when we exchanged various drafts and offprints. Laziness and cowardice are the reasons why such a large part of mankind gladly remain minors all their lives, long after nature has freed them from external guidance. As readers of this blog no doubt know, the 1944 hectograph of the book that would be published in 1947 as Dialektik der Aufklärung carried the title Philosophische Fragmente, which would go on to serve as the subtitle of the 1947 book. This year the encroaching darkness and attendant sense of gloom has been enhanced by the decision of my fellow citizens to see what would happen if the highest political office in nation was bestowed upon a racist sexual predator with a limited attention span, a casual relationship with the truth, and what would appear to be a rather well-developed narcissistic personality disorder. Matters are considerably complicated by his using examples of a “Vormund” that go well beyond what one would expect to find in a court of law: his examples are a doctor, a clergyman, and a book. R. Über den Umgang mit Menschen, von A. Freiherr v. Knigge, 2 T., Hannover 1788.
In it Adorno reports that he has finally been able to track down a copy of Geoffrey Gorer’s The Marquis De Sade: a Short Account of His Life and Work, which Adorno explains “deals essentially with the dialectic of enlightenment or the dialectic of culture and barbarism.”2 At one point I thought I’d spotted an earlier use of the phrase in one of Adorno’s reviews in the Zeitschrift für Sozialforschung, but searches of Adorno’s collected works have turned up nothing, nor does the phrase appear in the Zeitschrift für Sozialforschung. If he only sees to it that all true or supposed [religious] improvement remains in step with the civic order, he can for the rest leave his subjects alone to do what they find necessary for the salvation of their souls. I am leaning very heavily here on Frank-Rutger Hausmann’s entry on Schalk in the, Fritz Schalk, “Über ’fanatique’ und ’fanatisme’,”. He fled Madrid during the civil war, eventually winding up in Buenos Aires, where he re-established the Libreria Pablo Keins and became friends with Jorge Luis Borges (who, not surprisingly, enjoyed prowling around antiquarian bookstores).
They were capable of exercising a degree of control over public opinion that enabled them to shield their activities from public discussion. The second article applied this model to Nazi Germany and argued that while the National Socialist State might not be “a fully developed state capitalism or a total command economy,” it nevertheless “comes closer to these economic concepts than to those of laissez faire or of monopoly capitalism.” While Pollock was confident that “Germany will suffer military defeats and that the National Socialist system will disappear from the earth,” he stressed that there was no reason to suppose that “inherent economic forces…would prevent the functioning of the new order.”4. Minority, infancy, and nonage are synonyms that mean the state or time of being under legal age. With these preliminaries out of the way (and I should note that my summary cuts quite a bit from what is a rather prolix discussion), the first part of the article concluded with a table of usages that it is both perplexing and fascinating. A clergyman is required to teach the doctrines of the church that employs him. Two of the three were interesting, but neither of them had much relevance for my talk. Horkheimer was well aware that, in struggles such as these, labor operated under significant disadvantages.
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