600 Notes to pp. 430– 432critical content, the sympathy for the concept of “origin” as such and in
the abstract (a concept that could all too easily be filled with racial theory),
as well as the concept of the culture of “attitude” [Haltung] as such, without
any content, so that it amounted to a self-sufficient ideal of heroism – all
that is an authentic component of National Socialist ways of thinking....
Heidegger falls entirely into the category of philosophers criticized by
Nietzsche who claim that truth and timelessness are identical.’ Theodor
W. Adorno Archive, Frankfurt am Main (Ts 51942 and Ts 51944).
100 Adorno, ‘Der Begriff der Philosophie’, transcript by Kraft and
Bretschneider, Frankfurter Adorno Blätter, II, 1993, p. 28.
101 Walter Benjamin, Gesammelte Briefe, vol. III, p. 522.
102 Adorno to Minder, 25 June 1959, in Adorno, Ontologie und Dialektik,
NaS, vol. 7, p. 424.
103 Ibid., p. 425.
104 Heidegger’s student Hermann Mörchen has written two studies on the
differences between Adorno and Heidegger and, more particularly, on
what they have in common: Mörchen, Adorno und Heidegger, and Macht
und Herrschaft im Denken von Heidegger und Adorno. Mörchen inter-
prets Adorno’s social theory as a necessary complement to Heidegger’s
analysis of being-there (Dasein). What the two share is the critique of
domination and the domination of instrumental reason. In fact, Adorno,
who had made his own reckoning with progress, nevertheless continued
to embrace the idea of progress, whose material and cultural successes
were in his view the prerequisites of emancipation. (Cf. Adorno, Negative
Dialectics, p. 91). Brunkhorst remarks that ‘Adorno’s negative view of
modern society stems from a no less consistent affirmation of its cultural
modernism’. ‘This affirmation is reconcilable with negativism. For the
reflective potential of a methodical negativism has long since been institu-
tionalized’ (Hauke Brunkhorst, Adorno and Critical Theory, p. 67). See
also Rüdiger Safranski, Martin Heidegger, p. 413ff.
105 Adorno, Ontologie und Dialektik, NaS, vol. 7, p. 10.
106 Ibid., p. 122.
107 Ibid., p. 149.
108 Adorno, The Jargon of Authenticity, p. 40.
109 Ibid. (translation altered).
110 Ibid., p. 12.
111 Adorno to Marcuse, 15 December 1964, Herbert Marcuse Archive,
Stadt- und Universitätsbibliothek, Frankfurt am Main.
112 See Hermann Mörchen, Adorno und Heidegger, pp. 13 and 207; Mörchen
refers to comments by Horkheimer. Cf. Horkheimer, Briefwechsel, GS,
vol. 18, p. 79ff.
113 It is likewise wrong to believe that Adorno had provided some of the
ideas for a highly critical article on Heidegger that appeared in the weekly
magazine Der Spiegel in 1966. It was claimed in that article that Heidegger
had forbidden his former teacher Husserl to enter Freiburg University
and that he had stopped visiting Karl Jaspers because Jaspers’s wife was
Jewish. It was Hannah Arendt who claimed that these rumours had their
origins in Frankfurt. ‘I have no proof, but am fairly convinced that the
real behind-the-scenes manipulators here are the Wiesengrund-Adorno
people in Frankfurt.... For years now, he and Horkheimer have accused