Buried Possibility

2019 ◽  
pp. 39-69
Author(s):  
Gerhard Richter

This chapter explores instances of the uncoercive gaze in Adorno’s thinking of tradition in relation to that of his allegedly antipodal contemporary, Hannah Arendt. Adorno’s and Arendt’s respective thinking of the difficult concept of tradition is itself in constant dialogue with that of Benjamin, a mutual friend over whose intellectual legacy the two would often quarrel. But rather than follow the tradition of much of the existing scholarship by merely positing Benjamin as the point of division between the irreconcilable projects of Adorno and Arendt, for all their differences, the two also interconnected in that both of their reflections on the concept of tradition powerfully engage with Benjamin’s thinking of this problem. Especially in Adorno’s often-overlooked 1966 essay “On Tradition” and in Arendt’s Between Past and Future, their two conceptions of thinking tradition crystallize into conceptual rigor. While Adorno develops a concept of tradition that affirms the critical potential of the traditional by dismantling it through the movement of a dialectical negativity, Arendt engages tradition by examining experiential gaps in our thinking of temporality. The two ways of conceptualizing tradition, each in their unique way, both hinge on the aporetic structure that powerfully traverses any thinking of tradition in modernity.

Author(s):  
John Grumley

In his fine introduction to Agamben’s philosophical world, Leland de la Durantaye draws our attention to the very early contact between Agamben and Arendt in 1970, when the former was a young man only just finding his own theoretical voice. In a personal letter, the then unknown Italian scholar writes to Arendt expressing both admiration and gratitude for what he judges to be a ‘decisive experience’ – not just the experience of historical rupture, but also the unexpected possibility of change accompanying this loss.2 The disruption of tradition is both emancipatory and a burden: it provides meaning but also clouds and limits present possibilities. In tune with Agamben’s messianic temperament and his critique of the Western tradition, he is primarily interested in the critical potential of the moment of rupture and its emancipatory possibilities.


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