Notes to pp. 432– 435 601anyone in Germany who opposed them of being anti-Semites, or have
threatened to do so’ (Arendt and Jaspers, Briefwechsel 1926–1969, p. 670).
114 See Hermann Mörchen, Adorno und Heidegger, p. 13.
115 ‘It is easier to raise a shrine than bring the deity down to haunt it.’ Samuel
Beckett, The Unnameable, in The Beckett Trilogy, p. 316.
116 After his return to Germany, in a house belonging to one of Heidegger’s
friends, Adorno is said to have remarked before all the guests present: ‘In
five years I have cut Heidegger down to size.’ Hermann Mörchen, Adorno
und Heidegger, p. 13.
117 Adorno, The Jargon of Authenticity, pp. 3 and 59. Safranski notes
with some justice that Adorno’s critique of existentialist jargon is settling
accounts with ‘the spirit of an epoch that, by the time the book appeared
in the mid-1960s, was no longer in existence.’ By then, a ‘new matter-of-
factness’ had made its appearance. ‘The charm of naked reality was being
discovered, in philosophy as much as in the sex shops, and it was not long
before unmasking, criticism, and relentless questioning governed the world
of discourse’ (Rüdiger Safranski, Martin Heidegger, p. 411).
118 Adorno, The Jargon of Authenticity, p. xix (translation altered).
119 Ibid., p. 39.
120 Ibid., p. 40.
121 Ibid., p. xvii.
122 In the author’s note accompanying the first edition, Adorno suggests that
the book was conceived as ‘part of a philosophical “work in progress”’;
later he spoke of it as ‘part of Negative Dialectics’. Ibid., p. xvii.
123 Adorno, Negative Dialectics, p. 377f.
124 In March 1965, Adorno spent some more time in Paris, where he renewed
contact with Beckett and again gave some lectures and talks in French.
See Adorno to Marcuse, 18 March 1965, Herbert Marcuse Archive,
Stadt- und Universitätsbibliothek, Frankfurt am Main.
125 Adorno to Helms, 7 November 1966, Theodor W. Adorno Archive, Frank-
furt am Main (Br 588/112).
126 Adorno to Marcuse, 2 December 1965 and 21 December 1965, Herbert
Marcuse Archive, Stadt- und Universitätsbibliothek, Frankfurt am Main.
127 Adorno to Helene Berg, 6 December 1966, Theodor W. Adorno Archive,
Frankfurt am Main (Br 101/53).
128 See Adorno, Problems of Moral Philosophy, pp. 2 and 100.
129 In addition to these three lecture courses, two earlier ones, ‘Philosophische
Terminologie I and II’, are also connected with his work on Negative Dia-
lectics, which was closely linked to his teaching activities during these years.
Cf. Alex Demirovic, Der nonkonformistische Intellektuelle, p. 632ff.
130 Adorno, Negative Dialectics, p. xx.
131 Ibid., p. 13.
132 Anke Thyen interprets Negative Dialectics ‘as the epistemological founda-
tion of Adorno’s philosophy’. With it he attempts ‘to reflect on the aporias
of Dialectic of Enlightenment’. ‘With the concept of the non-identical
Adorno implies that the equation of the rational preservation of the self
with subjective, instrumental reason is not tenable’ (Thyen, Negative
Dialektik und Erfahrung, p. 109). She therefore describes Negative Dialec-
tics as ‘the attempt to treat the epistemological problem of a subject/
object dialectics in post-idealist conditions’ (ibid., p. 170).