A razão e seu outro : sob os rastros da criptoteologia de adorno

Abstract

The present work starts from the problematic position of the theological figures that appear in Adorno's thought. The interpretation commonly given solves this problem only referring to the secular character of these figures. Thus, given the inadequacy of this interpretation, we will examine what this secularization means and what remains of its theological content in this process and its importance. Our hypothesis is that Adorno's thought contains a crypto-theology, in which he tries, with rational means, to overcome the limitation of reason, whose main task would be to express the inexpressible without being identified with it. Instead of following, however, the direction of messianism and its theological-political reflection, we intend to investigate the theological-moral aspects based on non-identity. For this, we will follow the path that goes from the estrangement of materialism and enlightenment in relation to theology until arriving at the need for a reason that incorporates its Other without thereby fully identifying with it. In this, we wish to approach not only on a valuable point to Adorno, but also on philosophy in terms of its positivist manifestations and the resumption of the resurgent projects of modernity. Its object will be, not only, but essentially, the period of youth after the transcendental phase, in particular, Kierkegaard: the construction of the aesthetic, whose value, for us, lies in its transparency and attention applied to the theme of theology which, although will never disappear completely, it will never have the same treatment and presence. We do not believe that everything essential is virtually at the beginning, so this work concludes with a return to metaphysics in Negative Dialectics and we will try to respond to the discreet, however fundamental, treatment given to theology. Our central hypothesis is that reason and its self-absorption, that is, the autonomous ratio, need its Other, namely, theology, without which it is not only impotent but also self-destructive. However, reason and its Other do not have the sacrificium intellectus in view; the apparent aporia of making use of your Other without attaching it is for us of the same order as the leitmotiv of the Negative Dialectic of the utopia of knowledge, namely, "opening the non-conceptual with concepts, without equating it to these concepts" . Thus, we intend to give Adorno's critique the foundation that, moreover, cannot be demonstrated in the positivist way, but in an elliptical sense without, however, deviating from the concept's work.