Issue 99: Summer 2009

Kultur and Culture - Theodor W. Adorno

By Mark Kalbus on November 13, 2009
Abstract: This lecture examines American and European understandings of the concept of culture and highlights the need for developing critical thought instead of yielding to the strength of the status quo in either setting. At the heart of the contrast between American and German culture lie two approaches toward the word culture: (1) gaining mastery over one's natural surroundings and human nature; and (2) caring for and preserving nature that the human power simultaneously destroys. These approaches are not without negative aspects: American culture, based on the idea of taming nature, does not go beyond shaping the external world and relationships between people. In Germany, grounding the concept of culture in the idea of conserving nature for its own sake has led to spiritualization, to Geisteskultur but has made people forget the idea of culture as a conscious confrontation of external and internal nature that shapes political reality. On the basis of these two approaches to culture, Americans tend to regard European culture as limited to aesthetics, and Germans see Americans as "uncultured." Opposing this anti-American stance, the lecture points out that in American society of pure exchange, democracy is more substantial than in Germany: the universality of the exchange principle leads to a greater freedom from authority, does not allow one to isolate oneself in one's own individual interests, and brings benevolence to human interactions. However, the exchange society generates the pressure of conformity, particularly dangerous for emigrant intellectuals. The talk thus seeks to overcome the dichotomy of uncritically identifying oneself with, or hypercritically isolating oneself from, the United States. Adorno proposes that it is not enough simply to understand one another or realize that everything has positive and negative sides: in both the United States and Europe it is crucial not to let go of critical thought and surrender to the status quo.

However gratefully the author appreciates the initiative of the directors of the Hochschulwochen to make its talks available to its participants in a privately published edition, he nonetheless hesitates to consent to the publication of his own contribution. He is aware of the fact that in his mode of action the spoken and the written word are even farther apart than is generally the case today. If he spoke in such a way as he would have to write for the sake of the binding force of factual representation, he would remain incomprehensible. Nothing, however, that he says can do justice to what he must expect of a text. The more general the topics -- and the 

subject of this published talk was worded in a fatally general way -- the greater the difficulties become for someone whom a critic recently and in a friendly manner certified that his production conformed to the dictum "God is in the details." Where a text would have to provide exact documentary proof, such talks inevitably do not go beyond the dogmatic claim of results. He is thus unable to accept the responsibility for the printed text that follows and merely regards it as aiding the memory of those who were present during his improvisation and who -- as a result of the modest stimulations that he provided -- want to continue thinking about the discussed questions on their own. The author regards the ubiquitous tendency to record free speech [die freie Rede], as it is called, on tape, and then to disseminate it itself as a symptom of the administered world that even ties down the ephemeral word, whose truth lies in its own transience, and then makes the speaker swear to it. The tape recording is something like the fingerprint of the living mind [lebendigen Geistes]. By making use of the kind readiness of the course's director to say all of these things openly, the author hopes to prevent at least some of the misinterpretations to which he would otherwise inevitably subject himself. [Trans. by Mark Kalbus]



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