Matthew J. Delhey
In Adorno, Politics, and the Aesthetic Animal, Caleb J. Basnett defends two major claims: first, that Adorno’s political thought cannot be separated from his concerns with art and animality; second, that Adorno’s unification of these themes delivers us the “surest guidance” for transforming ours into an emancipatory society (4). In my view, Basnett renders the first claim compelling but not the second. Nevertheless, Basnett’s book makes an important contribution to Adorno scholarship and post-humanist debates in political theory. It is recommended for specialists in these fields. It will also be of interest to students looking for an introduction to Adorno’s political thought.
Basnett structures his book argumentatively and thematically, not chronologically or textually. He unfolds his argument across a roughly four-step arc, although one that does not exactly map onto the book’s four chapters:
- the establishment of a hegemonic and domination-perpetuating theory of human capacities found in Aristotle, grounded in the biological differentiation of the human from the non-human, that Basnett calls the “Aristotelian problematic”;
- the development of Adorno’s conceptual framework of negative dialectic as responding to the metaphysics of identity found in Aristotle and Hegel;
- an investigation of the consequences of Adorno’s alternative conceptual framework of non-identity for his views on human reconciliation as a new kind of animality;
- the resolution of the Aristotelian problematic in Adorno’s revitalization of aesthetic education as a promise for radical subjective transformation, a utopian subjectivity that Basnett calls the “aesthetic animal.”
In what follows, I summarize each of these four interpretive claims advanced by Basnett vis-a-vis Adorno. After that, I return to my doubt regarding the persuasiveness of Basnett’s claim that Adorno’s theory of the aesthetic animal provides the most promising guide to transformative or revolutionary politics available to us today.
1. The Aristotelian Problematic (Introduction)
Basnett begins by discussing Aristotle’s famous claim from the Politics: the human being is by nature a political animal (13–22). The naturalness of human society asserted by Aristotle, Basnett argues, cannot be understood independently from his biological writings. This is because, for Aristotle, there exist non-human animals who are political in ways that differ from the political activity of human beings. So to specify the sense in which the human animal is political, Aristotle must distinguish between the political activity of human beings and that of other non-human animals. This differentiation requires Aristotle to introduce a politicized human-animal distinction based on a hierarchical ranking of organisms.
According to Basnett, Aristotle must articulate this human-animal distinction in terms of capacities. For Aristotle, an animal is essentially a soul constituted by a bundle of capacities (14). Animals can therefore only be distinguished from one another by their capacities. According to Aristotle’s comparative zoology, human beings uniquely possess nous, the divine capacity for intellection which underwrites our related capacities for speech and reason. The political life of human being, then, is that which best actualizes those capacities most closely associated with nous. Basnett concludes that Aristotle’s distinctly biological conception of the human capacity for nous amounts to nothing less than an “ur-politics” (17), since such a theory of human capacities necessarily institutes a normative hierarchy of living beings.
For Basnett, this identification of the political with the biological, one which determines genuinely human capacities by contrasting humans with animals, lies at the heart of the Western tradition of political theory. And this tradition is not dead. It forms what Basnett calls the Aristotelian problematic. This problematic has two diverging consequences for contemporary political thought. The first is regressive with respect to human emancipation. Since in this problematic what is valued is what is most distinctly human, a hierarchical ranking of individual organisms according to the barometer of humanity is unavoidable, both within human societies and between humans and non-humans. This hierarchy inheres in any animal-contrastive definition of the human and leads unavoidably, on Basnett’s view, to political practices of violence and domination. This is the same basic violence and domination that characterizes our societies today (3–5).
But Aristotle’s politicized separation of the human from the animal also contains two transformative dimensions, capable of being unleashed by later theorists like Adorno. First, Aristotle recognizes that humanity does not hold exclusive rights to politics. Since there exist non-human political animals, the realm of the political extends beyond the human. Second, against himself, Aristotle demonstrates in the Poetics the constitutive role of aesthetic education in the process of becoming human (21–22). For Aristotle, aesthetic education functions as a means of subjective transformation. In art, we not only learn what counts as human through mimesis but are also taught to recognize which possible capacities we ought to realize to become free individuals. Poetry, in other words, develops and transforms our subjective potentials. This transformative function of art thus shows us not only that human beings undertake cultural processes to learn how to be human and so to identify as “something other than simply animal” (22); it also teaches us that we can be otherwise (126). So although Aristotle “[fails] to recognize the role art plays in shaping the identity of the human being,” he nonetheless provides the theoretical resources for thinking about the politics of non-human animals and the transformative dimension of aesthetic experience (3).
Enter Adorno. Adorno’s political thought, Basnett argues, can be read in its entirety as responding to the Aristotelian problematic (23). This problematic also identifies Adorno’s argumentative strategy: radicalize art, ditch humanity. In the remainder of the book, Basnett portrays Adorno as developing across his writings an immanent critique of the human-animal distinction and its complicity in practices of human domination in the West.
Some readers may object to Basnett’s presumption that Adorno’s work forms “more or less a coherent whole” insofar as it responds to, or is “constellated around,” the intertwining of politics and animality in the Aristotelian problematic (22–23). However, this assumption is likely unavoidable for productive engagement with Adorno’s work on this topic. Moreover, the course of the book justifies, in my view, this assumed continuity in Adorno’s relation to Aristotle’s politics. Basnett’s careful attention to the understated but essential role of Aristotle in Adorno’s political thinking, often downplayed by his commentators (29–32), is a welcome contribution to the scholarly literature on Adorno.
2. Hegel’s Idealism and Negative Dialectics (Chapter 1)
In chapter one, Basnett draws on this Aristotelian framing of Adorno’s political thought to explicate the conceptual landmarks well-known to readers of Adorno, what we might call Adorno’s metaphysics. The most important of these landmarks for Basnett’s argument is Adorno’s negative dialectic or theory of conceptual non-identity. Basnett aims to elucidate the political import of negative dialectics, so his highly original account remains justifiably non-exhaustive.
As with Adorno’s encounter with humanism, Basnett reconstructs Adorno’s negative dialectic genetically. In particular, Basnett presents it as a developmental resolution of unresolved problems in Aristotle (29–40) and Hegel (43–50). These problems, Basnett argues, turn on the issue of conceptual mediation.
In the case of Aristotle, Basnett sees Adorno’s negative dialectic as addressing two obstacles in Aristotelian metaphysics: the possibility of change and the relation between universal and particular. Aristotle, lacking an appreciation of the dialectical interaction between particular things and universal concepts, cannot account for the way in which particular things necessarily supersede their original meaning and constitution and therefore always “pass beyond the limit that defines them” (40). A properly dialectical theory of mediation, one which tarries with the non-identity of objects to themselves and so with their perpetual escape from conceptual identification, is therefore necessary in order to give a satisfactory account of the possibility of objective change and, therefore, the futurity of objects and their potential transformations of subjects.
Hegel provides Adorno with just this sort of theory of dialectical mediation, according to Basnett. But in order to foreclose Hegel’s drive towards conceptual totalization, Adorno must separate Hegel’s idealism from his dialectic. This separation amounts to saving the dialectic’s ceaseless negativity from the “closure” of Hegel’s idealism (48). Such a separation has the further consequence of opening up the dialectic to the future and the historical horizon of redemption (ibid.). Dialectic without idealism is Adorno’s negative dialectic. It seeks the “non-identical in the identical,” the negative dynamics of the naturally selfsame, rather than purporting, as Hegel’s did, to discover “identity in non-identity” (43) and so “crush[ing]” and “devour[ing]” the non-conceptual into the concept (44). In this way, Adorno preserves Hegel’s insights into the conflictual dynamics of modern experience without taking on board the totalizing consequences endemic to Hegel’s idealistic system. Moreover, this separation entails that, pace Jay Bernstein, Adorno breaks completely with Hegel’s idealism (but not, of course, with Hegel’s thinking tout court); Adorno does not, according to Basnett, “[accept] the rudiments of Hegelian idealism” as Bernstein claims (quoted on 46). Only in breaking totally with Hegel’s idealism can the dialectic open itself up to the future possibility of a radical transformation of the sociopolitical world.
I have moved quickly through Basnett’s arguments in this chapter. Nevertheless, it is clear that some of the interpretive claims required by Basnett’s account of Adorno’s “determinate negation” of Aristotelian and Hegelian metaphysics will remain controversial (39), especially as regards Adorno’s “appropriation” of Hegel (43n8). For example, the meaning and significance of Hegel’s idealism remain quite obscure. Basnett suggests that Hegel’s idealism has something to do with spirit’s, or the absolute subject’s, projections onto objects. This sounds much like Charles Taylor’s “cosmic spirit” reading of Hegel, or, if not that, then the old ontological reading of “idealist monism.” However, this interpretation of Hegel’s idealism has been met by influential criticisms from Robert Pippin and many others. However, Basnett does not acknowledge this literature on Hegel’s idealism in the book. Does Basnett intend his reading of Hegel, attributed to Adorno, to be compelling for us today? Moreover, if Hegel’s dialectic cannot be separated from his idealism as argued by at least some of his readers, then Bernstein’s contention that Adorno must accept some aspects of Hegelian idealism, if he is to retain the dialectic, begins to appear more plausible than Basnett’s suggestion of a complete break. But given the mode of exposition adopted by Basnett, it is difficult to say where Adorno ends and Basnett begins. I will return to this issue in §5.
3. Reconciled Humanity and Animality (Chapters 2 and 3)
Over the next two chapters, Basnett argues that Adorno’s theories of reconciled humanity and utopian animality form the relevant dialectic immanent to the Aristotelian problematic.
In chapter two, Basnett presents Adorno as using the image of reconciled humanity as a way of dialectically rethinking social progress. A reconciled humanity would be a humanity that no longer struggles: against nature, against other animals, and against itself (65). Basnett reasonably concludes that Adorno’s vision of reconciled humanity amounts to a set of “utopian speculations” that hold open the possibility of radical change to humanity in the future, changes which would put into question the very idea of humanity as inherited from Aristotle (66). This utopian vision of humanity is negative and non-identical. Negative because it carries no positive program for what this escape from struggle might look like. Non-identical because, in radically transforming the meaning of humanity, this transformation can only be conceived if we also recognize that the human being is not reducible to its natural determinations and so must be capable of being otherwise—in other words, that the human being is non-identical to itself. It is this possibility of an anti-naturalizing reconstitution of the subject to which Adorno refers when, in the Problems of Moral Philosophy, he announces, “if humanity [Humanität] has any meaning at all, it must consist in the discovery that human beings [Menschen] are not identical with their immediate existence as the creatures of nature” (quoted on 66).
In being non-identical to itself, humanity also resists domination. Non-identical humanity refers “not to a transcendental subject whose basic potentials are already given in advance of their actualization, but rather a subject constituted in resistance to the forms of domination that organize the objective world.” Human subjects, conceived non-identically, are thus “always pushing against the forces of compulsion” (61). We therefore have, on the one hand, a concept of the human being that is identical to struggle, domination, and violence. But, on the other, one which, like all concepts, is never exhausted by its identifications; it always maintains a non-identical side, a “preponderance of the object” (50–51, 61). In the case of the human being, the relevant non-identity lies precisely in the possibility of reconciliation. Realizing this redemptive possibility, one which inheres in the very idea of humanity itself, would, therefore, be the “end of humanity” as we know it in its self-identity (58). Naturally, we would like to know something about this reconstituted subject, even if our knowledge of it necessarily remains negative. This is the task of the book’s next chapter.
In chapter three, Basnett relates the notion of reconciled humanity to Adorno’s thinking about animals. In particular, Basnett advances a surprising interpretive thesis: the kind of thing that participates in Adorno’s reconciled humanity cannot be said to be a human being at all, but must instead count as a new kind of non-human animal (73, 77). The primary inspiration for this animalist interpretation of reconciled humanity comes from Adorno’s memorable imperative in Negative Dialectics, wherein we are told to live “so that one may believe himself to have been a good animal” (quoted on 106). But why must reconciled humanity be an in- or non-humanity? While Basnett does not present his argument in the following way (see his summary 77–78), his line of thought can, I think, be condensed into a sequence of three claims: first, that the idea of humanity is fundamentally tied up with compulsion, domination, and violence; second, that, since reconciled humanity demands the overcoming of such forms of struggle and since struggle is inherent in the idea of humanity, reconciliation must involve the determinate negation of humanity; third, that the appropriate determinate negation of humanity, one capable of producing a community free of constitutive struggle, is animality. Reconciled humanity therefore requires for its realization that the human subject become a utopian animal, that is, an animal which is no longer caught up in relations of violence and domination towards others, world, and self. In short, reconciled humanity is no longer identifiably human.
It strikes me that this part of the book will incur the most skepticism. There are two likely sticking points. One has to do with Adorno’s stipulation that the human being cannot be thought without necessarily invoking violence to self, world, and others. For Basnett, Adorno bakes violence into the very idea of humanity; violence is “deeply embedded in the human constitution” (166). There can be no instance of humanity, in thought or in the world, that does not contribute to domination: “the concept of humanism, and even the word ‘human,’ are deeply misleading and encourage the perpetuation of a cycle of violence” (58). The second sticking point concerns emancipation. Why must a successful redressing of the violence historically associated with humanity take us outside the realm of the human? Must we not invoke values, and thus enter the realm of the human, to justify our attempts to overcome violence (and, indeed, to justify any course of action)? This, at any rate, would be the humanist response to the challenges so far identified. But for Basnett, reconciled humanity cannot be an emancipation of humanity as we currently understand it—it cannot be an “emancipated humanity.” It must instead be “humanity emancipated from humanity” (58n8), and therefore a humanity “for whom the word ‘human’ would be an anachronism” (23).
These sticking points, closely related and perhaps even identical from a logical point of view, will elicit at least three responses. First of all, if it true that the very word ‘human’ misleads and anarchonizes, then it becomes difficult to understand why Adorno maintains his use of the concept across his writings, such as in reconciled humanity. By Basnett’s admission, such use of the human amounts at best to a ruse played by Adorno on his readers, since humanity turns out to be constitutively irreconcilable. This consideration suggests to me that Adorno does not conceive of emancipated humanity as strictly non-human.
Second, while it remains a historical truism that the human correlates with violence and domination, there remains an obvious humanist response to this fact: namely, that this correlation is just that, a coincidence, not a necessary connection; moreover, the humanist will also claim that the means of overcoming this historical connection between violence and humanity, so far more or less co-terminus, is to become more human, i.e., to further realize our human values (such as non-violence and non-domination), and not to abandon them. In short, we eliminate violence through humanity, not by overcoming it. Basnett addresses this humanist rejoinder on more than one occasion and is clear enough that he intends the book to provide an extended defense of the necessity of welding humanity with violence, both in humanity’s identity to violence and its surplus resistance. In effect, however, it is the Aristotelian problematic which provides this linkage for Basnett, since it is in it that we see how a differentiation of biological species based on their capacities necessarily entails a normative hierarchy, one that can later be recapitulated in a political community. But to generalize this claim to all forms of humanism clearly supposes that all humanism must be Aristotelian in the specific sense laid out in the Politics. And this further claim is by no means obviously true, either for Adorno or for us. If we instead permit the possibility of separating humanity from violence, things become quite different. In that world, Adorno could be suspicious of the legacy of humanism without affirming animality as its proper remedy.
Finally, there remains the general abstractness of these claims. Despite Basnett’s reasonable assurance that Adorno remains a deeply historical thinker, the violence, domination, and self-preservation that confront the reader throughout the book are nowhere historically differentiated. This makes it appear as if the violence in question bears no traces of its historical specificity in Adorno’s account. It is today the same violence to which Aristotle attested in antiquity. I will return to the issue of abstractness in §5.
4. Aesthetic Education (Chapter 4)
Finally, Basnett must show us how reconciled humanity, now understood as a new kind of animal, can be actualized in history. How are we to bridge the gap between our present humanity, tied up with domination, and the future utopia of a world populated by non-human political animals who no longer struggle? Accounting for the possibility of realizing this post-human world is the task of the book’s final chapter, wherein Basnett argues that such a transformation occurs only with the aid of a new kind of aesthetic education. It is through art that we “learn to live as good animals” (116).
What does this aesthetic education towards animality look like? Basnett’s most pertinent answer is that aesthetic education cultivates animal impulses through passive and active relations to art. As he puts it, aesthetic education
would attempt to cultivate animal impulses so as to enable them to resist human capture and thereby facilitate the kind of displacement of the subjective coordinates that constitute the human by turning toward non-identity through the addendum. In this way, Adorno’s aesthetics can be seen to address the question of producing an aesthetic animal, in the sense of an animal being constituted not simply through the senses, through its bodily comportment towards objects, but through the arts. (148–49)
Art reactivates our animal drives, mobilizing them against what we identify as our humanity and so “liberat[ing] the animal from the human through aesthetic experience” (26). In the remainder of the chapter, Basnett goes on to explain the distinct contributions made in aesthetic experience by the passive moment of reception and the active one of production in an illuminating reading of Adorno’s Aesthetic Theory.
Two things stand out to me as noteworthy in Basnett’s presentation of Adorno’s politics of the aesthetic animal. First, Basnett recognizes that the subjective transformation of the human into the animal, as theorized by Adorno, is not sufficient to realize sociopolitical transformation. Consciousness-raising about humanity’s inherent domination cannot on its own produce sociopolitical change. Adorno’s contribution is, after all, only a “theory of the subject” (1); it tells us how our agency and relation-to-self are constituted and how they could be constituted otherwise. It is in the very nature of this kind of theory of subjectivity that it describes only possibilities of subjective reconstitution. Thus Basnett rightly tells us that Adorno’s theory of subjective transformation only “might make possible” radical social change (26). Aesthetic experience, then, also offers merely “the possibility of sociopolitical transformation” (151). This important qualification makes it clear that Basnett sees aesthetic education into animality as necessary but insufficient for social change (173). Realizing a world of utopian animals would require other transformations of sociopolitical reality, too. We might imagine that this transformation would also require, for example, the development of labor-saving technologies.
Second, Basnett presents Adorno’s views on aesthetic education as responding primarily to Aristotle. This is a local instantiation of the book’s global claim, viz. that Adorno’s politics is, as a whole, best understood in its relation to the Aristotelian problematic. However this version of the global claim presents novel issues not found in the metaphysical questions discussed in chapter one, i.e., the relation between universals and particulars and the nature of the dialectic. Part of the problem is that the theme of aesthetic education is itself never explicitly thematized by Aristotle in the Poetics, a point, of course, acknowledged by Basnett. This omission is, after all, the reason why Aristotle fails to appreciate the full scope of art in constituting the human despite his own unconscious insights into the matter. The implicitness of Aristotle’s theory of aesthetic education makes Basnett’s task of presenting Adorno as primarily in dialogue with Aristotle more demanding than it was in the prior cases, where we found Aristotle addressing the issues explicitly and in some of his most famous works. Moreover, in the case of aesthetic education there exists other, more immediate figures standing in the way. Given the affinities between Adorno’s views on aesthetic education with those of Hegel and especially Schiller, why not see these figures as at least equally important as Aristotle in the development of Adorno’s views (148–49)? Finally, given Adorno’s insistence on treating specifically modern art, it is difficult to see how his views on aesthetic education can be understood as responding to what is naturally only a theory of ancient art in Aristotle. As a result of these concerns, some readers will remain understandably skeptical that Adorno develops his theory of aesthetic education primarily as a response to Aristotle’s Poetics. Unfortunately, Basnett provides no direct textual evidence in support of this claim, either. He instead provides a sophisticated account showing how one can read Adorno’s theory of aesthetic education as responding to problems which arise for Adorno in Aristotle’s Poetics and shows that, in responding to these problems, Adorno in turn address other aspects of Aristotle’s practical philosophy (thaumazein, praxis, theoria, etc.), forming a constellation (154–59). But this kind of argument, while philosophically compelling in many ways, cannot rule out the possibility that, pace Basnett, figures like Hegel and Schiller play equal or even more important roles than Aristotle in Adorno’s aesthetic theory.
5. Adorno Today
Finally, I would like to address what I take to be the second major contention of Basnett’s book, viz. that Adorno’s theory of the aesthetic animal provides the best available way of thinking about our present social and political moment. Here is how Basnett puts the point in the book’s final paragraph:
I have argued that Adorno is the most apt guide to our current political juncture and the theorizing of its transformation, for he allows us to see our own animality as it has emerged through the history of humanism and to take the possibilities for transformation as beginning from this situation. Moreover, unlike those who might through their focus on ontology or even their focus on particular struggles inadvertently reify the current place of struggle in political life, Adorno shows us that we cannot get rid of the utopian dimension of political struggle. Rather, we must hold dear to this utopian promise, even if, as Adorno himself admits, the moment of its realization may never arrive. (184)
As I have already noted, I find this first-order claim unconvincing despite finding much of value in Basnett’s project of reading Adorno’s political thought holistically and in dialogue with Aristotle’s. My recalcitrance lies in the general abstractness of Basnett’s argument and his conflation between Adorno’s standpoint and our own. Let me give a sense of what I mean.
First, Basnett’s exposition of Adorno’s politics occurs at a high level of abstraction. Perhaps such an altitude is unavoidable in a work of political theory that connects moderns with ancients, or is a product of the unrelenting negativity of Adorno’s thinking. Or maybe it simply reflects an arbitrary choice made by Adorno. In any case, the high level of abstraction in Basnett’s presentation of Adorno’s political theory lessens, in my opinion, its attractiveness for us today.
In §§3 and 4, I mentioned the abstract nature of the violence, domination, and struggle (characteristic of the human) and sociopolitical transformation in Basnett’s Adorno. Regarding the former, Basnett seems to claim that the distinctly human activities of struggle and violence have remained constant across history, at least insofar as they are capable of defining the human. All human history has been uniform insofar as it has been a history of domination, and it will continue to be so long as history remains human. If this were not so, we would no longer be in the grip of the Aristotelian problematic. Regarding the latter, we not only do not receive a set of conditions sufficient for achieving utopia (only necessary ones), but we also receive little assurance regarding the direction of sociopolitical transformation. Things can be otherwise, which means they can also get worse. To be sure, Basnett does provide some reasons for believing that the direction of this transformation will be positive, reasons grounded in the human necessity of resisting suffering and art’s solidarity with this suffering. But, again, this suffering and its resistance in art and life become historical constants, universals whose progressive credentials and even continued existence are open to reasonable doubt.
I found myself surprised to be worried about the abstractness of Basnett’s Adorno. Basnett makes it clear that he takes the concreteness of Adorno’s thought, his attentiveness to the historical and the material, as one of the primary reasons why Adorno remains more relevant for us today than other twentieth-century Continental philosophers. Indeed, Basnett criticizes Deleuze and Derrida for locating in animality something “inherently liberating” and therefore perniciously independent of “particular sociopolitical outcomes” (178); such approaches are “too abstractly theorized” (179). Honneth’s theory of rational capacities and their pathologies suffers the same verdict (48–49). Merely “abstract negations” should be avoided (98, cf. 49n77). But I struggle to see why, or in what sense, this criticism of abstraction does not equally apply to Adorno as interpreted by Basnett, given the ahistoricality of the Aristotelian problematic and the rudiments of its resolution in Adorno (against this see 182).
Second, Basnett nowhere distinguishes his own standpoint from Adorno’s. This conflation, unavoidable to some degree, to be sure, in any philosophical reconstruction, nevertheless introduces some challenges for accepting Basnett’s claim that Adorno offers us the surest guide to contemporary political theory. I have already mentioned in §2 that Adorno’s reading of Hegel, at least as presented by Basnett, does not appear to me very plausible in light of contemporary Hegel scholarship. Distinguishing between Adorno’s standpoint and our own would allow us to reengage with this sort of interpretive disagreement more productively. Such a distinction would also be the condition of a genuinely critical reading of Adorno, one in which we would need to evaluate the degree to which Adorno accomplishes the tasks that he sets for himself. True to Adorno’s principles, such a reading would also require us to theoretically acknowledge changes in our objective circumstances. In my view, a critical reading of this sort would be a precondition for defending the Basnett’s first-order claims about the usefulness of Adorno’s political thought. To put the point differently, one has the sense that, lacking a distinction between these two standpoints, Basnett’s book will do little to convince readers who have not already been converted to Adorno’s side.
That said, it is easy to recommend Adorno, Politics, and the Aesthetic Animal to several audiences. Since Basnett deftly synthesizes across Adorno’s major works, the book functions well as a politically-minded introduction to Adorno. Basnett’s mastery of the literature on his subject also makes the book a helpful guide through the burgeoning field of Adorno studies. Moreover, Basnett redresses the state of this field, convincingly re-centering Aristotle in our understanding of Adorno. The book will therefore be essential for anyone concerned with Adorno’s relationship to ancient philosophy. Finally, Basnett’s leveraging of the Adornoian wedge in posthumanism will be of interest to interdisciplinary scholars wondering what Frankfurt School critical theory might contribute to these debates. In sum, Adorno, Politics, and the Aesthetic Animal is a philosophically astute reconstruction of Adorno’s political thought that anyone with an interest in this topic will want to discuss.
 Basnett writes: “For Hegel, it is only through the activities of consciousness culminating in an absolute subject that all particulars find unity and so are assigned fixed identities in a totality. The absolute subject, or spirit, is at once found to be the origin of the process and its goal—the constitutive conception of the subject needed for dialectic noted by Adorno above becomes in Hegel the ultimate guarantor of objects in their particularity, for the subject does not simply project concepts onto objects; rather, the truth of the objects themselves is for Hegel to be found in these projections, in their ideality. Thus there is a preponderance of the subject and the concept over the object in Hegel that, like Aristotle’s metaphysics, falls back into a static conception of the totality of the world and of the positive identities of the objects therein” (44–45). Hegel’s “theodicy” is discussed on 45–46.