Because thought has been well-nigh inverted into the solution of tasks assigned to it, what is not assigned is also dealt with according to the schema of the task. By contrast, just as the narrowest circle of human beings dumb themselves down, where their interests begin, and then turn their resentment against what they do not wish to understand, precisely because they could understand it all too well, so too is the planetary stupidity, which prevents the contemporary world from seeing the absurdity of its own arrangement, the product of the unsublimated, unsublated interest of the rulers. Its product is by no means a stimulus, but a model for modes of reaction of nonexistent stimuli. There is no crack in the sheer cliff of the existent, to which the grasp of the ironist may cling. While it continues to poke fun at the false shudder, it demolishes the pictures of death. Life does not live – Ferdinand Kürnberger. Nothing is true in psychoanalysis except its exaggerations. With the rationalization of society this possibility of unregimented happiness has disappeared. The incessant demand, to say and do that which is exactly appropriate to one’s status and situation, demands a kind of moral effort. Where civilization as self-preservation does not compel them towards humanity, they give free reign to their rage against such and rebut their own ideology of home, family and community. Personal characteristics, from genuine friendliness to hysterical outbreaks of rage, become serviceable, until they finally slide perfectly into their situation-specific assignment. The secret of justice in love is the sublation of rights, to which love points with speechless gestures. While they stubbornly and obstinately wish to find what is aesthetically correct [Recht] and precisely thereby fall victim to an unquenchable dialectic, they are more correct than they can know; by delimiting each art-work, whose energy they take into themselves and raise to a concept, they work towards the destruction of art, which is its salvation. A large part of the prevailing anti-intellectualism and irrationalism, all the way to Huxley, is set in motion by the fact that writers complain about the mechanism of competition without themselves being able to see through the latter, and so fall victim to such. It expropriates individual persons, by apportioning its happiness to them. If social advantage, sublimated, still preforms the sexual drive-impulse, causes, through a thousand shadings of what is confirmed by the social order, now this person and now that one to appear spontaneously attractive, then the attraction which has once taken root contradicts this, by persisting where the gravity of society, above all in the intrigue which is regularly taken into society’s service, does not wish it to be. – The heir of Balzac’s obsession, Proust, to who every mundane invitation seemed to be the “open sesame” of the reconstituted life, leads into the labyrinths, where prehistoric gossip conveys to him the shadowy secrets of everything which gleams, until this latter becomes obtuse and cracked under the all too near and longing eyes. Freud’s unenlightened enlightenment plays into the hands of bourgeois disillusionment. Those who are rooted envy the nomads, the search for fresh pastures, and the green wagon is the house on wheels, whose path is accompanied by stars. It is dealt with administratively by the rigid distinction between synthetic day-dreams on the one hand, vehicles of flight from daily life, “escape” [English in original]; and well-meaning products on the other hand, which promote correct social behaviors, providing information, “conveying a message” [in English in original]. In the course of the war, eventually the most terrifying news was spread among the Germans and the slow military collapse was not hushed up. One’s language has been expropriated and the historical taproot from which one derived their powers of cognition has been taken away. For by expressing the generality straightaway, without bothering about alienation, the good impulse easily enough permits the subject to appear as something alienated from itself, as a mere agent of commandments, with which that subject imagines itself to be as one: as a splendid human being. What decides on the fall is not lack of proficiency, but an opaque hierarchal web, in which no-one, not even at the very top, may feel safe: the egalitarianism of the condition of being threatened. Those who love are only those who have the energy to hold fast to love. Of Nietzsche and Bergson, the last canonized philosophers, nothing remains but the murkiest anti-intellectualism in the name of the nature, which its apologists mutilate. Since the decline of the detective novel in the works of Edgar Wallace, which seemed to mock their readers through increasingly less rational constructions, unsolved mysteries and crass exaggerations, and nevertheless magnificently anticipated therein the collective imago of the totalitarian horror, the genre of the murder-comedy has formed. Comedy savors the false abolition of death, which Kafka described long ago in the history of the Hunter Gracchus with panic: for the same reason, music is also beginning to be comic. They are therein by no means as noble as all that, for they know, that the society which has no objections against inhumanity, objects all the more strongly to misconduct, and that a man who sends away his lover and vouches for himself as an upright man, can be sure of social approval, while the man who respectfully kisses the hand of an overly young girl from a good family, earns himself ridicule. – To the unprepared, the heaped up atrocities of household ornaments are shocking due to their affinity with art-works. Untrue, because the motif of objectification, “disclosure” [Entäusserung: relinquishment, disclosure, realization], is degraded into a mere rationalization, into a pretext for precisely the bourgeois self-preservation of the subject, as long as the objectivity, which thought upholds in opposition to what is badly subjective, is unfree, regressing behind the critical labor of the subject. “If you have understanding and a heart,” goes a couplet by Hölderlin, “show only one of each / Both condemn you, if you display them together.” [from Hölderlin’s poem Good Advice] The denigration of restricted understanding in comparison with infinite reason which echoes in philosophy, a reason which, as infinite, is at the same time undiscoverable by the ultimately finite subject, echoes in spite of its critical justification the old saw: “Be ever true and faithful” [quotation from Mozart song]. Now it falls, along with the socially dissolved individuated [Individuum]. No emancipation without that of society. “Sleep in peace, sleep / close your little eyes so sweet / listen to the rainfall drip / hear the neighbors’ doggy yip / Doggy bit the beggar man / tore a hole in his pants / past the gate, the beggar flees / sleep in peace, sleep.” The first line of Taubert’s lullaby is terrifying. – Every intellectual in emigration is, without exception, damaged, and if one does not wish to be taught a cruel lesson behind the airtight doors of one’s self-esteem, would do well to recognize this. Minima Moralia is a modern take on Aristotle's Magna Moralia for a post-fascist world. French]. To be sure, no thought is immune to such interweaving, none may be blinkered. – Dictating is not merely more comfortable, and is not merely a spur to the concentration, but has in addition an objective advantage. Its sobriety forms an indispensable moment of critical thinking. The single visit ordains Thursday as a festival, in whose euphoria all of humanity seems to be invited. Its organizational follow-through [Durchorganisation] demands the amalgamation of what is dead. That is how the “message” [in English in original], the opposite, looks, which wishes to flee from flight. This is not entirely due to bourgeois hardness, the comforting thought, that the intruder was scared off. Inside of the lying ideology, which posits the man as superior, lies a secret, not less untrue one, which reduces him to something inferior, to the victim of manipulation, maneuvers, deception. The double-tongued spiritualization of the appearance [Erscheinung] always wishes to show the satirist as amusing, as the height of progress; the metric however is that which is endangered by progress, which remains nevertheless so widely disseminated as a valid ideology, that the phenomenon singled out for denunciation is dismissed, without even being granted a fair trial. The truth becomes apparent, that something is not right about security, that one must constantly evade the unrestrained powers of life, even if these are only vehicles. The doctrine of reasons of state, the separation of ethics [Moral] and politics is not untouched by this state of affairs. The good things, for which they opt, have long since been acknowledged, their numbers accordingly limited, as fixed in the value-hierarchy as those in the student fraternities. Every child of the European upper crust blushed at the gifts of money, which relatives gave them, and although the primacy of bourgeois utility quelled such reactions and overcompensated for them, doubts remained nonetheless as to whether human beings were made merely for exchange. In the overly loud ticks of the clock, one perceives the mockery of the eons for the span of one’s own existence. Perspectives must be produced which set the world beside itself, alienated from itself, revealing its cracks and fissures, as needy and distorted as it will one day lay there in the messianic light. Wherever what is unmediated posits and ensconces itself, the bad mediacy of society is thereby insidiously affirmed. Intelligence, as the power of judgment, opposes in its carrying out what is already given, by simultaneously expressing it. Immediacy, the community produced by films, is tantamount to the mediation without a remainder, which degrades human beings and everything human so completely to things, that their contrast to things, indeed even the bane [Bann] of reification itself, cannot be perceived anymore. Introduction by Eduard Grisebach. Consequently, the doctrine of the existence of the Spirit [Geist], the most extreme exaltation of bourgeois consciousness, would already teleologically bear the belief in spirits, its utmost denigration. Behind the pseudo-democratic demolition of formulaic modes [Formelwesen], archaic courtliness, and useless conversations which are not unfairly suspected of being gossip, behind the apparent clarification and transparency of human relations, which no longer permits anything which is undefined, stands the arrival of open barbarity. Then the sovereignly dialectical thought would regress back to the pre-dialectical stage: the sedate exposition, that every thing has its two sides. – What is unmoral about lies does not consist of the injury to the sacrosanct truth. – The German philistines of freedom have always put great store in the [Goethean] poem of God and the Bayadere [bayadere: Hindu temple dancing-girl], with the closing fanfare that immortals raise lost children in their fiery arms to heaven. Hegel perceived this interest in his polemic against Kant. It is not this power as the positive, which looks away from the negative, as when we say of something, that it is nothing or wrong, and now, done with that, pass over from there to something else; rather it is this power only when it stares the negative in the face, tarrying on it.”. That in the end the intransigence against Hitler showed itself to be yielding in the case of Schuschnigg, does not attest to a lack of courage, but the antinomy of satire. By upholding immediacy via mediation, instead of comprehending the former as something mediated in itself, thinking inverts into the apologetics of its own opposite, into the immediate lie. In the meantime, the curves of the pure purposive form have become independent of their function and pass over into ornaments, just like the basic shapes of Cubism. Once it recognizes the ruling generality and its proportions as sick – and marked in the most literal sense with paranoia, with “pathic projection” – then it finds the cells of healing solely in what the standards of that social order portray as sick, absurd, paranoid – indeed, “insane,” and it is true as today as in the medieval era, that only fools speak the truth to power. As if a happiness, which is due to the speculation on happiness, would not be the opposite of happiness, a further trespass of institutionally planned modes of conduct into the ever-shrinking domain of experience. Schiller’s comment, “Life is beautiful nonetheless,” always a piece of paper-mâché, has become idiocy, ever since it has been trumpeted in chorus with that omnipresent advertising, in whose fanfares even psychoanalysis, despite its better possibilities, joins in. In this work however it avails itself of the same principle which destroyed pictures: the root of its Greek name is the same as that of technics. They do it badly, and only thereby does the lie come to be genuinely unmoral for others. That all art reckons on its own end, is another way of stating the same state of affairs. It turns the pathos of the meter against its own claim, the strict negation of what is most strict, just as musical prose, emancipated from the symmetry of the eight-beat meter, is due to the implacable principles of construction, which matured in the articulation of what is tonally regular. When Casanova named a woman unprejudiced, he meant that no religious convention hindered her from giving herself; today the unprejudiced woman is one who no longer believes in love, who doesn’t let herself be taken for a ride, by investing any more than she can expect back. Whoever does not follow the dictates of the official hymn-tone to festivals of liberation, which are supervised by totalitarians, but means in earnest what Roger Caillois ambiguously enough recommended as aridité [French: aridity], experiences the objective discipline solely as privation, without getting back a concrete generality for this. 1. The reduced and degraded essence bristles tenaciously against its ensorcelment in the façade. Those who once experienced the good generality in the restricted belonging to each other, are now compelled by the society to consider themselves scoundrels and to learn, that they are the same as the generality of unrestricted nastiness outside. Even the profession of general affords no sure protection anymore. Typically it agitated for older strata, threatened by the newer stages of the enlightenment, which sought to support their traditionalism with enlightened means: its immemorial object was the decline of morals [Sitten]. What escapes the bane [Bann] of existence, its purposes, is not only what is better and protests, but also what relates to self-preservation as what is less capable and dumber. Free and solitary, it stood for itself, while the forms of hierarchical respect and devotion developed by absolutism, divested of their economic foundation and their threatening force, are still extant enough to make living together inside privileged groups bearable. The fall of the victim is imitated in the very attempt to escape the fall. Thought, having lost its autonomy, no longer trusts itself to comprehend something real for its own sake, in freedom. Due to a lack of appropriate objects, the latter hardly knows any other expression of their love than the hatred of inappropriate ones, through which they admittedly come to resemble what they hate. In order to be admitted to the enclosure of humanity, the paramour, whose toleration humanity brags about, must first cease to be one. It is quite pleasant, to be able to vouch for one’s efficiency. One of the most reliable is the reproach that an expression is “too subjective.” If this is laid down with that indignation, which echoes with the furious harmony of all reasonable people, then one has reason to be satisfied with oneself for a couple of seconds. Yet like all tendencies of Fascism, this too has its origin in elements of reality, which ends up prevailing only by virtue of that Fascist attitude, which sneeringly hinted at such. We point out the transition of civilization into analphabetism and ourselves forget to write letters or to read a text of Jean Paul, as it must have been read in his time. They were already this way, and their line of least resistance to the intellectual goods they produced meshes seamlessly into the line of least resistance to political rule, whose ideological methods included, in the Fuehrer’s own words, above all comprehensibility for the most stupid. The archetype for this is the good looking man in a smoking jacket, who enters his bachelor’s pad alone one late evening, turns on the indirect lighting, and pours a whisky-soda: the carefully recorded fizzing of the mineral water says what the arrogant mouth does not; that he despises whatever does not smell of smoke, leather and shaving cream – above all, women, and for that very reason they swarm all over him. Nothing less is demanded of those who think today, than to be at every moment in the matter [Sachen] and outside of the matter [Sachen] – the gesture of Münchhausen, who pulled himself out of the swamp by his own pigtails, becomes the schemata of every cognition, which wishes to be more than either a fixed determination or a proposition. Every glowing mention of the chief firm involved in the razing of cities enhances its good calling, for whose sake the best contracts for the reconstruction are doled out. It is tantamount however to that denial of happiness, which alone permits human beings to hold fast to their manner of happiness. The command of fidelity, which society legislates, is the means of unfreedom, but only through fidelity does freedom realize its insubordination against the command of society. Regressions. In an intellectual [geistigen] hierarchy, which continually holds everyone responsible, then irresponsibility alone is capable of immediately calling the hierarchy itself by name. The major crime presents itself to the individual [Individuum] in large part as a mere misdemeanor against convention, not merely because the norms which it injures are themselves something conventional, frozen, unbinding on the living subject, but because their objectification as such, even where they are founded on substance, evades the moral innervation, the realm of the conscience. This relates not merely to the absence of farm-fields, the stubbly and often tiny scrub-like forests, but above all the streets. they can pay. Bettelheim’s observation on the identification of the victims with the executioners of the Nazi camps contains a judgment on the higher seeding-grounds of culture, the English “public school” [in English in original], the German officer academy. What is intimate between human beings is compassion, patience, refuge for personal characteristics. Pro domo nostra. Nowhere does he doubt the primacy of the whole. The progress of its technics, which constantly brought greater freedom and independence from what is heterogenous, resulted in a kind of reification, the technification of inwardness as such. This inadequacy resembles that of the life-line, which runs on bent, diverted, disillusioning according to its premises, and yet solely in this course, because it is continually less than what it should be, may it portray under the given conditions of existence an unregimented one. Le nouvel avare. The exclusivity posited in it develops according to its own concept into the exclusive rule of hermetically sealed groups, finally to that of large-scale industry. The dream princess and the whipping-girl are the same, and they suspect nothing of this. The less it can be reduced to an abstract form, the more necessary is its rejection of the conventional superficial context, of the appearance [Schein] of harmony, of the social order, which is reinforced by mere duplication. Even in the smallest community, the level is determined by the most subaltern of its members. Adorno – “Minima Moralia 1.1: For Marcel Proust” (1944) April 13, 2017 April 11, 2017 by Jeremiah Morelock *The following is reposted from Marxists.org. The former, disturbed and entangled, throws away the cognition it once achieved of itself in the middle of a society, which eliminates through the all-embracing exchange relationship even what is most elementary, which the occultists claim to control. Once, in the epoch of overflowing subjective plenitude, aesthetic indifference in relation to the choice of the object, as well the energy to extract meaning from everything one experienced, expressed the relation to the objective world itself, a relation which confronted the subject antagonistically – down into all of its fragments, as it were – and yet closely and significantly. They are accepted; by no means healed, but merely slotted into the surface of a normalized life like an inevitable piece of inventory. By strictly delimiting itself to extrapolating the non-privileged condition, from what owes to the process the privilege of existing, it bows to restoration. While they denounce official kitsch, their sensibility is dependent, like obedient children, on nourishment already sought out in advance, on the cliches of hostility to cliches. Film, which today clings as unavoidably to human beings, as if it was a piece of themselves, is simultaneously that which is most distant from their human determination, which is realized from one day to the next, and its apologetics live on the resistance against thinking through this antinomy. The concepts of what is subjective and what is objective have been completely inverted. The dissolution of rationalizations becomes itself a rationalization. They drive all hesitation out of gestures, all consideration, all propriety [Gesittung]. This sucks everything fixed out of personal character. Avalanche, veux-tu m'emporter dans ta chute? Minima Moralia is a collection of aphorisms by the (individualist) Marxist inspired philosophy Theodor Adorno, who was probably most famous (outside philosophy) for strident attacks on the culture industry - especially popular music.. Minima Moralia aphorism 127 states simply that: Intelligence is a moral category. They call to metaphysics, hic Rhodus hic salta [Latin: here is Rhodes, here is where you jump]: if the philosophical investment of Spirit [Geist] with existence can be determined, then, they feel, any random, scattered existence must ultimately justify itself as a particular Spirit [Geist]. It is as if the sphere of intimacy, the inattentive trust of the common life is transformed into a poisonous substance, once the relationships are broken, in which they rested. If however the separation of production and the private-sphere ultimately proves to be a piece of necessary social appearance [Scheins], then this expectation of unbound spirituality must be disappointed. In Locke, it mean the simple, immediate perception, the opposite of reflection. What disintegrates, along with the family – so long as the system continues – is not just the most effective agency of the bourgeoisie, but also the resistance which indeed oppressed the individual, but also strengthened the latter, if not indeed producing such. A poem of Liliencron describes a military fanfare. It is, as the experience of antithetical “free time,” the complement of alienated labor, whether this free time is supposed to merely reproduce expended energy, or whether it is burdened by the extraction of alien labor as a mortgage. At the same time however they hold fast to their childhood dream of hegemony, which their life flashes before them, and do not cease – therein unbourgeois – to throw away what, tomorrow, could be something better. – As soon as human beings divorce, even the most kind-hearted, friendly and educated ones, a cloud of dust enshrouds and daubs everything it touches. The opposites of the strong man and the compliant youth fuse into a social order, which unreservedly asserts the masculine principle of domination. The center of intellectual [geistigen] self-discipline as such is understood to be disintegrating. Ultimately, emancipated, purely individual tact turns into a mere lie. It breaks the promise which is posited with the form of the judgement itself. The individual [Individuum] is universal not merely as the biological substrate, but simultaneously as the form of reflection of the social process, and its consciousness of itself as something existing in itself, as the appearance [Schein] which it requires to raise its capacity of achievement, whereas individuals function in the modern economy as mere agents of the law of value. They have been attracted, everywhere from the letters of Mozart to his young Augsburg cousin to the word-jokes of the embittered tutor, to what is off-color, foolish, improper. Between “I dreamt” [es träumte mir] and “I dreamed” [ich träumte] lie ages of the world. I wrote the book for the most part during the war, under conditions of contemplation. – Even those who are convinced of the incomparability of works of art, find themselves continually entangled in debates where works of art, and precisely those of the highest and for that reason incomparable rank, are compared with and evaluated against each other. What was considered disreputable about artists or the educated, was what these latter most rebelled against, remuneration, and the private tutor Hölderlin as well as the pianist Liszt, had therein precisely those experiences, which set them in opposition to the ruling consciousness. This latter reminds the unhappy of the fragility of their house and pursues them in fitful sleep and violent dreams. What is unconditional turns into a fact, what is conditional becomes immediately essential [wesenhaft]. The contradiction between the making of things and the existent is the life-element of art and circumscribes its law of development, but it is also its shame: by following, however mediatedly, the preexisting schema of material production and “making” its objects, it cannot for its part escape the question of the “what for,” whose negation is precisely its purpose. When a child sees the acrobats singing, the musicians playing, the girl carrying water, the coachmen driving, it thinks to itself, all this is happening due to pleasure and joy in the matter; it cannot even begin to imagine that these people also eat and drink, go to bed and get up again. If in the latter the power of experience breaks the baleful spell of duration and gathers what is past and what is future into the present, then duration creates unbearable horror in the hurried, sleepless night. For private life today is made evident by its arena [ Schauplatz ] has worn away in... 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