number
of areds.
intellectuals. be considered proponent
Ths
of uhlch
first
IS the broader
.Llolslada\
;1s the Balhan
dlmenslon
ot‘ sockal and poiltlc3l
transt’ormatlon
of Balkan
5octet)
the abwrptlon
peoples,
ncce>,;Lr)
prrrequljlte
nerds of ;I hostile bsplns
importance
r\perww
ot’ B~iL3n
cultur,’
‘appearr’d
;lj
of t‘or
hrllenlc uphard
I> hlb supra-national
~iblon
and cducatlon
and \\ho. JS ;t
the catalbht
to tunctlon
In the ;luthor‘s
43 ;I t’orm 01 joclill
uorcl5.
‘LVlth
in the pruccbs 01
re\olutl~)n~“‘. among
mobtlir>.
~~OI>IU~LI\
1101,1odau‘~
the other
The
second
and cL>nscrn xbaut
the whole ot‘ Balkan soclrty. The third area ot .Llol,~oda\‘s enblronment.
and I[>
puts I[. he cun
education social
soviet\
.A> the Juthur
in the “age of democratic
illustrate
.Lto151odax’~
ul’ helknx
irltlclsm
e.\perienceh a
cultura!
1s LI t)p~
Balhan area
ot
the Intellectual
~;~lue 1s hi5 role wlthln
_. the
Enlightenment
crltlcl>m
In the cultural en\.ironment of suuthea>t 5:1>111g that \ilth K;ltr<>mllldrs‘ book. the
Europe’. One can ~,nl> conclude by Enlightenment in the Balkans become\ cklrer
and more
~ntelltxtuall~
\timuiaring.
Studies in Husserl 2nd the Against Epistemolog>. Theodor Wissengrund-Adorno. Phenomenological hntinomies, trans. Willis Domingo (Cambridge, Mass. and London. U.K.: MIT Press, 1985). vii + 248 pp., paperback $10.29. In Agairrsr E;nisrenfulo,~~, .Adorno gives us a prrview of the unique skill as n dialectician would later become so central to Negative Diolecfics and rlesfhefic Theory, among other works. Here, however, the critique is addressed to Husserl and Husserlian phenomenology. in particular Husserl’s claim to have achieved a standpointless cultivated splrlt ot origins safe from ‘the methodIcally philosophy of absolutr contradiction’ found most prominently in Hegel. Adorn0 first asserts the Marxian analytic against Hegel by addressing the latter’s critique from the perspective of a materialist dialectics which does not pretend ignorance of the impact of the historical and sociocultural on thought and thinking. There are no safe places for philosophy, Adorn0 argues, nor should we wish there to be. To use philosophy as a vehicle for deifying, and thereby reifying, life is to impoverish borh, not unlike Kant’s fetishisation of the practical in his theorericol claim of the supremacy of practical over pure reason. Critique must, above all, abjure all intentions of and efforts at systematisation. even when this enterprise is carried out in pursuit of the pure subject. Indeed, the resulting transcendental sgo drhistoricises reul subjects as the mark of a philosophy whose commitment to providing an objective rendering of subjectivity and intersubjectivity requires it to ignore the forms and conditions which make such renderings possible and necessary. The risk of addressing suffering and freedom is just too great to be undertaken in any other than the sort of superficial manner consonant with reductionism and false concreteness. Method as a device for uncovering and/or asserting ftrstness or its promise provides a reaffirmation of the idea that knowledge of the fetishised ‘pure’ subject provides us with truth in philosophy. False concreteness of the kind Marx warned against in his analysis of the method of political economy in the Grundrisse and elsewhere looms large in this loses the real subject in its empiricisation of the pure subject, which unavoidably endorsement of conceptual nominalism, coupled with the drive to system and a preference for antinomies rather than contradictions. All of this is, of course, grounded in psychologlsm, empiricism and the correspondence theory of truth. The secret of the Husserlian method is the fact that the process ofanalysis that
Inquisition
and Society
(Bloomington, S10.95.
Indiana:
In the preface to his first book’
history
in Spain Indiana
in the Sixteenth Uni\,rrsity
to InquisirionondSociel~ of the Spanish
(p. vii). Although
in Spain,
Inquisition,
the framework
and Seventeenth
Press,
19~35). \ii - 3
Henry
the present
of Inqulrliion
Kamrn work
C’enturies,
Henry
K;imC~l
I? pp., cloth SZ7.50, paper
writes
that,
with respect
‘is in all esstlntlals
andSocierj,remains
much
a new
the same,