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The author argues that Benjamin's concepts concerning the auratic and postauratic art (as expressed in his essay about the artwork in the era of mechanical reproduction) cannot be uncritically applied to the contemporary, postmodern culture. The reality depcited by Benjamin in the 30s seems to be radically different from the one we experienced at the end of XX century. Postmodern culture, with its centrality of visual experiences and virtual gazes, with the multiple and heterogeneous forms of spectatorship and its positions, with the despatialized and detemporalized viewing subject has to be analyzed from a new perspective. He points out, that Benjamins thesis concerning aestheticization of politics and its connection to fascism lost the actuality in the post-fordist society and its cultural environment. Using the theories by Theodor Adorno, Patrice Petro and Miriam Hansen, and analyzing the project 'Wrapped Reichstag' by Christo, the author criticizes some points of Benjamin's thoughts. In the same time he tries to answer the question what can be redeemed of Benjamin (and Adorno) for our own times and how we can envision his role under the postmodern conditions.
T. W. Adorno deals with Kierkegaard intellectual legacy in tens of his works, which were being published in the course of more than three decades. One of his main concerns is rather ambiguous: depicting Kierkegaard as a critique of the society of that time. Adorno examines Kierkegaard's social and political sensibility, as well as his theory of inwardness, and his idea of non-purpose, inter-subjective relationships. He points out to the devastating effects of conforming Kierkegaard's legacy to the principles of existentialist philosophy. Kierkegaard's views are also evaluated on the background of contemporary deficiencies of Western society, such as ethnocentrism or anti-Semitism.
The paper aims at analysis of 'the dialectic of the Enlightenment thought'. It tries to answer the question, why many positive and constructive ideas used by societies to explain the world, and especially the social reality, often become unchangeable stereotype dogmas. The author draws on 'The Dialectic of the Enlightenment' by T. W. Adorno and M. Horkheimer, trying to apply their principal thesis on the results of contemporary social-philosophical analyses, represented mainly by the writings of N. Fraser and A. Honeth. He also introduces various aspects of civilisation analysis (J. P. Arnason), as in considering social problematic the globalization has to be taken into account as well.
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