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32

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. Negative Dialektik, Suhrkamp, 1966
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48) Rdiger Bubner, Adornos Negative Dialektik in Adorno-Konferenz 1983,

Herausgegeben von Ludwig von Friedeburg und Jrgen Habermas, Suhrkamp,
1983, p.36.
49) , p.206.
50)
(Jrgen Habermas, Kleine Politische Schriften(-), Suhrkamp, 1983, p.463).

51

, , , , 2004.
, , , 1985.
, , , 2004.
, , : ,
, , , 2007.
, , , 1999.
, , , ,
, , 2005.
, , , , 2005.
, , , , 2000.
, , 5,
, , , 1994.
Adorno, Negative Dialektik, Suhrkamp, 1966.
Deleuze, Nietzsche et la philosophie, Press Universitaires de France, 1962.
Hegel, Enzyklopdie der philosophischen Wissenschaften , SuhrKamp, 1986.
Hegel, Vorlesungen ber die Geschichte der Philosophie , SuhrKamp, 1986.
Habermas, Jrgen, Kleine Politische Schriften(-), Suhrkamp, 1983.
Bubner, Rdiger, Adornos Negative Dialektik in Adorno-Konferenz 1983, Herausgegeben
von Ludwig von Friedeburg und Jrgen Habermas, Suhrkamp, 1983.
51)

2011 02 17 / 2011 03 15 / 2011

03 22

52

The Significance of Negative Dialectics of

Adorno and the Limits of its Theoretical
Praxis in the Context of History of Dialectics
Kim, Seong-Woo

As the ontological attitude to constitute a society other

than the modern capitalist one, the diverse forms of
ontology of difference have appeared on one side of
Deconstructionism and the ones of ontology of negation on
the other side of Dialectics. A model of the former is
Deleuzes ontology and one of the latter Adornos negative
dialectic. Deleuze as a descendant of Nietzsche determines
negation as a attitude of slaves and presents affirmation as a
axis of revaluation. Unlike a dialektikos who put emphasis
on negation, he doesnt regard affirmation as the uncritical
and anti-critical. But Adorno does still choose negation. And
so he call his way to the truth a negative dialectic in
contrast to previous ones. According to him, the empirical
contents of dialectics consist in the figure of a negation of
the negation, but in the resistance of the other(non-identity,
nature, state-affairs, reality) to the same(identity). Owing to
the experience, dialectics freed from the fetters will have
worked. He presents his negative dialectic in order to
overcome Hegels idealist one and Diamat that has been the
formal ideology of the Soviet Union. Instead of seeking to

53

the identity of these previous dialectics, his turn to nonidentity(differences with the present beings) de-constructs
the onto-theological structure as a first basis through the
artistic moment of mimesis that recollects the traces of
differences. But, doesnt his non-identity opposed to
substantialization of the mediate belong to one of the
immediate? Therefore, doesnt his negative dialectic be in
the difficulty of the latest version of philosophical consolation
and the kind of mythical euphemism for which he has
criticized deconstructionism.

Subject Sphere:
Key Words:

Ontology, Social Philosophy

Negative Dialectics, Nietzschean Ontology, Platonic
Dialectic, Hegelian Dialectic, Diamat