Theodor W. Adorno (1903-1969) was a leading figure in the Frankfurt School and one of this century's most demanding intellectuals. His works, always informed by his variant of Critical Theory that he called Negative Dialectics, is notoriously difficult to understand bu has had an enormous impact on philosophy, sociology, musicology, literary criticism, psychology, and the study of culture.

In an introductory section, Martin Jay gives a brief, lucid account of Adorno's notion of force-field, and of Adorno's extension of Walter Benjamin's concept of constellation. He distinguishes five impulses in Adorno's thinking: his Marxism, his aesthetic modernism, his mandarin cultural conservatism, his anticipation of deconstructionism, and the self-conscious Jewishness that led him to look for redemption and at the same time to refuse any definition of paradise.

Professor Jay devotes the central sections of his book to the major aspects of Adorno's thought--his philosophy, his social theory, and his view of modern culture and aesthetic theory. He has succeeded brilliantly in the task of presenting Adorno's theories in understandable form while remaining true to their unresolved tensions.

A bold and wide-ranging study across centuries, examining the conflict between “conventional” and “magical” nominalism in philosophy, history, aesthetics, political theory, and photography.

In this magisterial new book, intellectual historian Martin Jay traces the long-standing competition between two versions of nominalism—“conventional” and what he calls “magical.” According to Jay, since at least William of Ockham, the conventional form of nominalism contributed to the disenchantment of the world by viewing general terms as nothing more than mere names we use to group particular objects together, rejecting the idea that they refer to a further, “higher” reality. Magical nominalism, instead, performs a reenchanting function by investing proper names, disruptive events, and singular objects with an auratic power of their own. Drawing in part on Jewish theology, it challenges the elevation of the constitutive subject resulting from Ockham’s reliance on divine will in his critique of real universals.
 
Starting with the 14th-century revolution of nominalism against Scholastic realism, Jay unpacks various “counterrevolutions” against nominalism itself, including a magical alternative to its conventional form. Focusing on fundamental debates over the relationship between language, thought, and reality, Jay illuminates connections across thinkers, disciplines, and vast realms of human experience. Ranging from theology and philosophy of history to aesthetics and political theory, this book engages with a range of artists and thinkers, including Adorno, Ankersmit, Badiou, Barthes, Bataille, Benjamin, Blumenberg, Derrida, Duchamp, Foucault, Kracauer, Kripke and Lyotard. It places photography in a suggestive new discursive context. Ultimately, Magical Nominalism offers a strikingly original way to understand humanity’s intellectual path to modernity along with its vicissitudes.