...Hent de Vries Abstract This article revisits the original meaning of “spiritual” as distinct from “intellectual” experience in Theodor W. Adorno’s late work. It does so through the implicitly Hegelian motifs in Wassily Kandinsky’s manifesto “On the Spiritual in Art,” a text that Adorno engages...

...Katharina Loew Focusing on the German discussion about film between 1907 and 1914, this article explores efforts to fathom film technology's ability to provide access to a spiritual dimension. Some commentators argued that film technology facilitated novel forms of creative expressivity...

.... For Adorno, the central concern is with what he terms “spiritual experience” ( geistige Erfahrung ). 45 His negative dialectical position, and its constitutive concern with the “disenchantment of the concept,” aims at accentuating the nonidentical between thought and object in conceptual identification...

... of intellectual experience, thus combin- ing experience and intellect in such a way that spiritual experiences can always also be turned back again onto intellectual experiences, so that something new can emerge: “Knowledge comes to us through a network of prejudices, opinions, innervations, self...

..., the experience of the binding power of language in the oath points to the ethical, not merely cognitive, relation between words and things.85 In the marriage ritual the lovers promise to each other the truth of the relation between their words and actions, and the spiritual bond becomes an ethical one...

... a didactic func- tion; it will teach audiences to retrieve a lost innate skill—that of reading faces. Yet reading and legibility are metaphorical here, since Balázs continually insists on the immediacy of the process: “What appears on the face and in facial expression is a spiritual experience which...

... of Behrens’s professional experience is the reciprocity between industrial and technological advance and culture. His unique status as designer for the All- gemeine Elektrizitäts-Gesellschaft (AEG) placed Behrens at the heart of the struggle to develop appropriate forms for modern industrial products...

... . Hamacher Werner . “ Working through Working ,” translated by Hartman Matthew T. . Modernism/Modernity 3 , no. 1 ( 1996 ): 23 – 50 . Hansen Miriam . Cinema and Experience: Siegfried Kracauer, Walter Benjamin, and Theodor W. Adorno . Berkeley : University of California Press...

... struggle for the freedom to act has led to a battle for long (in terms of meters) scenes or, more accurately, for “full” scenes. . . . A “full” scene is one in which the actor is given the opportunity to depict in stage terms a specific spiritual experience, no matter how many meters...

... yearnings originally expressed in them. By foregrounding in these remarks the sublimation of rage he identified in both talent and thought, Adorno went beyond Freud’s most frequent equation of the term with the cultural transcendence and spiritual channeling of libido. Although Freud sometimes...

... writers contemplated have been explored, scholars have paid less attention to the spiritual and religious utopias envisioned in the 1920s. This article engages with German responses to the rupture of World War I and the realm of imagined political possibilities in Weimar Germany by focusing on one...

... of Hassidism.” Willem Styfhals 183 standing of the Messianic Idea in Judaism” (1959), Scholem had opposed the Jewish, messianic concept of public and historical redemption to the Christian concept of inner and spiritual redemption.7 Taubes argued...

...—or interrupted—by a rhythm of dashes. Rönne thus experiences a kind of negative transcendence in the words he invokes: a transposition to a timeless Southern landscape of the mind that is simultane- ously a chaos of fragmentation and rupture. The South is a fantasy of a tran- scendent totality insofar...

... (V, 123). Virgilian man thus recalls the goodness of tears, the possibility of forgiveness, and the reality of grace, but also the political and spiritual vul- nerability of a desiccated culture. Multiple explanations surface for why Benjamin wrangles with Haecker’s lachrymose, antimodern...

.... Paradoxically, such events are obscured in J. M. Bernstein's account, in Adorno: Disenchantment and Ethics, of Adorno's “exemplary first-person experience” of unredeemable guilt after Auschwitz. Fredric Jameson's Late Marxism argues from an opposing perspective to a similar effect, construing negative...

... as the ultimate negative model for their own vision. After the National Socialist catastrophe, they viewed Weimar as a disastrous political and cultural experiment whose repetition must be avoided at all costs. In West Germany (or the Federal Republic of Ger- many, FRG), the catchphrase “Bonn is not Weimar...

... approach, tries to retrieve spiritual essence from historicized experiences, whereas Kluge looks for dialectical images governed by the experience of the present. Tar- kovsky wants to visualize intimacy with a spiritual realm symbolized by his personal experience at a fountain in a Christian chapel...

... is always in the wrong, this insight or assertion is valid at bottom for Minima Moralia, for ethics or morals in general. Its measure is the “infi- nite” of the “spiritual-moral” force or strength requisite in order not to put oneself “in even the smallest details of everyday life unremittingly...

... epochs. This distinction, Ringer claims, was significant to an entire generation of intellectuals, who, because of the disastrous experi- ences and consequences of World War I, had come to criticize existing institu- tions.9 If Schoenberg had already been drawn to an abstract creative religios- ity...

... the yoke of two totalitarian regimes, as far as my own experience goes the distinction certainly must hold. Under Nazism I was nothing but a victim, a despised and hounded Jew; in the DDR—even if often and increasingly I felt isolated, irrelevant, and disaffected— I received official...