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CONTRADICTION, CRITIQUE, AND DIALECTIC IN ADORNO A ...

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that the empirical individual experiences as well as the individual’s psychological<br />

constitution.<br />

The dialectical pendulum has swung back: We find ourselves anew dealing with<br />

the position of transcendental subjectivity. The first part of the dialectic showed that the<br />

view of the subject as transcendental is insufficient: it requires the subject as empirical<br />

subject. Now we see that reflection on the concrete condition of the empirical subject, on<br />

its experience in the concrete social world in which it finds itself, takes us back to<br />

reflection on something like the transcendental subject. The first part shows the untruth<br />

of transcendental subjectivity, while the second shows its truth. But it is essential to note<br />

that, after this dialectical turn, we do not simply move back to the same concept of the<br />

transcendental subject with which we started. Thinking about the empirical individual<br />

brings us to a version of the transcendental subject, but not a pure version, as Kant or<br />

Fichte would have it. It is rather a version couched in terms of social reality: the<br />

transcendental subject is now revealed to be the social totality. 100 The theoretical position<br />

that gave primacy to the transcendental subject over the living, empirical subject is now<br />

revealed to have been a distorted image of a deep social truth; a transfiguration or<br />

sublimation of social reality. The position of transcendental subjectivity as primary is not<br />

a thought-production without any basis in experience and concrete, material reality, but is<br />

rather a rationalization (and a defence mechanism) of the experience of the individual as<br />

part of a social totality that determines the way the subject views the world, itself, and<br />

others, and which it confronts as an inflexible reality of independent provenance. Adorno<br />

100 In terms of this result, Adorno’s view is not far from Marx’s “demystification” of Hegel’s Geist<br />

as a cipher for society and, ultimately, for the economic structure that determines society.<br />

96

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