Adorno on hope

Jütten, Timo

doi:10.1177/0191453718794749

Cited by 10 publications

(5 citation statements)

References 25 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…Interpreting the situation of the Crow Nation, Native Americans who were forced to give up their traditional way of life, Lear argues that radical hope makes it possible to retain a sense of cultural identity, even if all conceivable objects of such identity have been eradicated. Timo Juetten (2019) finds such a conception of radical hope in the work of Adorno.…”

Section: What Is Hope?mentioning

confidence: 99%

Hope in political philosophy

2020

View full text Add to dashboard Cite

The language of hope is a ubiquitous part of political life, but its value is increasingly contested. While there is an emerging debate about hope in political philosophy, an assessment of the prevalent scepticism about its role in political practice is still outstanding. The aim of this article is to provide an overview of historical and recent treatments of hope in political philosophy and to indicate lines of further research. We argue that even though political philosophy can draw on recent analyses of hope in analytic philosophy, there are distinct challenges for an account of hope in political contexts. Examples such as racial injustice or climate change show the need for a systematic normative account that is sensitive to the unavoidability of hope in politics as much as its characteristic dangers.The language of hope is ubiquitous in political life. Citizens hope for their cause or candidate to prevail, activists describe their fight against oppression and injustice as bolstered by shared hopes, politicians invoke hope to galvanise support. Yet, even in political discourse the value of hope no longer remains undisputed. Politicians who take on the growing disaffection by invoking hope are readily accused of leading people down the primrose path with empty rhetoric. 1 Citizens wonder which hopes can still be shared in societies characterised by deep disagreement about values and worldviews. And activists engaged in the fight against global warming prefer to instil an unvarnished fear of the imminent climate catastrophe rather than a hopeful outlook that might lead people to lean back complacently. 2 While there is an emerging debate about hope in political philosophy, an assessment of the prevalent scepticism about its role in political practice is still outstanding. In this article, we first give an overview of recent debates about the nature of hope in general (Section 1) as well as a number of critiques of hope specifically in political contexts (Section 2). Indicating lines of further research, we then zoom in on three distinct challenges for a systematic

show abstract

Section: What Is Hope?mentioning

confidence: 99%

Hope in political philosophy

2020

View full text Add to dashboard Cite

show abstract

“…As forms of wishful thinking these things pass as 'self-care' or 'selfmedication', distraction, and deception; they are antithetical to what Timo Jütten, presenting the work of Jonathan Lear, speaks of as 'radical hope ' (2006). Jütten outlines how this more radical form of hope is akin to Theodor Adorno's understanding of, as he saw it, human beings' 'metaphysical need' for hope and Adorno's understanding of the dangers of misplaced, or blind, optimism (Jütten 2019). Adorno, Jütten argues, considered that 'radical hope' was only possible when we are willing to confront the very worst possible scenarios and conditions.…”

Section: Hope In Culturementioning

confidence: 99%

Hope: A Critical Introduction

DeNora

2021

Hope

View full text Add to dashboard Cite

In the face of hardship people hope-for better times and for signs that suggest that hope is justified. As the opposite of despair, hopefulness is also the bedrock of creative and non-violent change. While hope involves an emotional stance or style (emotion being understood as affective orientation and readiness to act), it is also different from other emotions and affective stances in important ways. Unlike, for example, joy or sorrow, where an actual object-a person, an event, a perception or thought-gives rise to emotion, hope is an emotional orientation to something that is desired but that has not (yet) happened. Indeed, we may hope for things that may never happen. In this sense hope and longing are often intertwined.Thus, hope is future-oriented, although in a unique way. There are other emotion-laden orientations that take shape in relation to desired future events-anticipation and expectancy, for example. Anticipating or expecting something 'good' is a 'happy' orientation. I can take pleasure in, and enjoy, for example, looking forward to being reunited with a loved one after a lengthy journey. I can enjoy looking forward to attending a long-awaited event-a live concert after a long period during which concert attendance was impossible (as it is now during

show abstract

“…This assessment fails to do justice to either thinker’s position. To hold open space for a more transformative version of hope, Adorno jettisons ‘any positive objects of hope’ (Jütten, 2019: 294). Positive objects of hope serve only as apologetic consolation, adjusting us to reified social relations (including the domination of external nature).…”

Section: The End Of ‘High’ Culturementioning

confidence: 99%

The end of high culture and the Anthropocene

Johnson

2020

Thesis Eleven

View full text Add to dashboard Cite

Theories of a new phase of earth history, the Anthropocene, position human world-making activity as a bio-geological force. Social interventions into earth systems have been extensive and malignant, altering the earth’s surface, atmosphere, oceans, and systems of nutrient cycling. To adapt and respond to emerging planetary dangers requires the collaboration of scholars from many different disciplines. In this paper, I argue that a coalition of the arts and sciences might draw upon György Márkus’s extensive studies of the topography of ‘high’ culture. I reconstruct Márkus’s conceptual map of the arts and sciences as regions of ‘high’ cultural activity, each with their own criteria of value yet subject to an integral unity and shared ambition. Both regions of ‘high’ culture aim to create original works of significance for an engaged public. I then examine the implications of Márkus’s claim that the classical vocation of robust, public-oriented culture has run aground. The field of problems that this paper traverses are not the ecological crises of the Anthropocene per se. I attend rather to Márkus’s account of the neoliberal erosion of cultural infrastructure where democratic publics might engage with such problems.

show abstract

Adorno on hope

Cited by 10 publications

References 25 publications

Hope in political philosophy

Hope in political philosophy

Hope: A Critical Introduction

The end of high culture and the Anthropocene

Contact Info

Product

Resources

About