The Dialectical Imagination. Martin Jay
bourgeois society’s socio-economic substructure, in the years after 1930 its prime interest lay in its cultural superstructure. Indeed, as we shall see, the traditional Marxist formula regarding the relationship between the two was called into question by Critical Theory. Although contributing to the changed emphasis, Lowenthal was less responsible for the theoretical shift than the other important addition to the Institut’s circle in the late twenties, Theodor Wiesengrund-Adorno.
Next to Horkheimer, Adorno, as we shall henceforth refer to him, became the man most closely identified with the fortunes of the Institut, which he officially joined in 1938. In the pre-emigration period, however, his energies, always enormous, were divided among a number of different projects, some of which kept him away from Frankfurt. Even after his departure from Europe, when the Institut became the dominant institutional framework within which he worked, Adorno did not confine himself to any one discipline. During his years in secondary school he had been befriended by Siegfried Kracauer, some fourteen years his elder.60 For over a year he regularly spent Saturday afternoons with Kracauer studying Kant’s Critique of Pure Reason, lessons he would recall as far more valuable than those he received in his formal university education. Kracauer’s approach combined an interest in the ideas themselves with a keen sociology of knowledge. His distrust of closed systems and his stress on the particular as opposed to the universal made a significant impression on his young friend. So too did Kracauer’s innovative explorations of such cultural phenomena as the film, which combined philosophical and sociological insights in a way that had little precedent. In later years, both in Germany and in America after both men emigrated, their friendship remained firm. To anyone familiar with Kracauer’s celebrated From Caligari to Hitler61 the similarity between his work and certain of Adorno’s which will be described later, is strikingly obvious.
However, the young Adorno was interested in more than intellectual pursuits. Like Horkheimer, he combined a rigorous philosophical mind with a sensibility more aesthetic than scientific. Whereas Horkheimer’s artistic inclinations led him towards literature and a series of unpublished novels, Adorno was more deeply drawn to music, a reflection of the highly musical environment in which he had been immersed from birth. The youngest of the Frankfurt School’s luminaries, Adorno was born in 1903 in Frankfurt. His father was a successful assimilated Jewish wine merchant, from whom he inherited a taste for the finer things in life, but little interest in commerce. His mother seems to have had a more profound effect on his ultimate interests. The daughter of a German singer and a French army officer (whose Corsican and originally Genoese ancestry accounts for the Italian name Adorno), she pursued a highly successful singing career until her marriage. Her unmarried sister, who lived in the Wiesengrund household, was a concert pianist of considerable accomplishment who played for the famous singer Adelina Patti. With their encouragement the young “Teddie” took up the piano and studied composition at an early age, under the tutelage of Bernhard Sekles.
Frankfurt, however, offered little beyond traditional musical training, and Adorno was anxious to immerse himself in the more innovative music issuing at that time from Vienna. In the spring or summer of 1924 he met Alban Berg at the Frankfurt Festival of the Universal German Music Society and was captivated by three fragments from his yet unperformed opera, Wozzeck.62 He immediately decided to follow Berg to Vienna and become his student. Delayed only by his university studies in Frankfurt, he arrived in the Austrian capital in January, 1925. The Vienna to which he moved was less the city of Otto Bauer and Karl Renner, Rudolf Hilferding and Max Adler (the milieu Grünberg had left to come to Frankfurt) than the apolitical but culturally radical Vienna of Karl Kraus and the Schönberg circle. Once there, Adorno persuaded Berg to take him on as a student of composition twice a week and got Eduard Steuermann to instruct him in piano technique. His own compositions seem to have been influenced by Schönberg’s experiments in atonality, but not by his later twelve-tone system.63 In addition to his training Adorno managed to write frequently for a number of avant-garde journals, including Anbruch, whose editorship he assumed in 1928, the year he moved back to Frankfurt. He remained at its helm until 1931, despite his renewed academic responsibilities.
Adorno’s three years in Vienna were much more than an interlude in his scholarly career. Arthur Koestler, who chanced to be in the same pension with him after his arrival in 1925, remembered Adorno as “a shy, distraught and esoteric young man with a subtle charm I was too callow to discern.”64 To the equally intense but not as highly cultivated Koestler, Adorno presented a figure of magisterial condescension. Even his teacher Berg found Adorno’s uncompromising intellectuality a bit disconcerting. As Adorno later admitted, “my own philosophical ballast fell for Berg at times under the category of what he called a fad. . . . I was certainly at that time brutishly serious and that could get on the nerves of a mature artist.”65 His three years in Vienna seem to have eradicated much of his shyness, but new confidence did not mean a significant lessening of his high seriousness or his allegiance to the most demanding of cultural forms. If anything, his frequent attendance at readings by Karl Kraus, that most unrelenting upholder of cultural standards, and his participation in the arcane musical discussions of the Viennese avant-garde only reinforced his predisposition in that direction. Never during the remainder of his life would Adorno abandon his cultural elitism.
In another way as well, the Vienna years were significant in his development. Many years later Adorno would admit that one of the attractions of the Schönberg circle had been its exclusive, coterie-like quality, which reminded him of the circle around Stefan George in Germany.66 One of his disappointments during his three years in Austria was the dissolution of the circle’s unity, which followed after Schönberg’s new wife isolated him from his disciples. If this had not happened, it can at least be conjectured, Adorno might not have chosen to return to Frankfurt. Once there, of course, the same cliquish qualities drew him into the orbit of Horkheimer and the younger members of the Institut.
Adorno had known Horkheimer since 1922, when they were together in a seminar on Husserl directed by Hans Cornelius. Both men also studied under the Gestalt psychologist Gelb. In 1924 Adorno had written his doctorate for Cornelius on Husserl’s phenomenology.67 When he returned from Vienna, however, Cornelius had retired and had been replaced in the chair of philosophy by Paul Tillich,68 after a short interlude during which Max Scheler had held the position. Tillich was a close friend of Horkheimer, Lowenthal, and Pollock, belonging with them to a regular discussion group that included Karl Mannheim, Kurt Riezler, Adolph Löwe, and Karl Mennicke. The Kränzchen, as it was called—an old-fashioned word which means both a small garland and an intimate gathering—was to continue in New York for several years, after most of its members were forced to emigrate. Adorno, when he returned to Frankfurt, was welcomed into its company. With Tillich’s help he became a Privatdozent in 1931, writing a study of Kierkegaard’s aesthetics as his Habilitationsschrift.69
By this time the Institut had undergone significant changes. Grünberg’s health after his stroke in 1927 had not appreciably improved, and in 1929, in his sixty-ninth year, he decided to step down as director. He was to live on until 1940, but without any further role in Institut affairs. The three original members of the group were now old enough to be considered for a professorship at the university, the prerequisite for the directorship written into the Institut’s charter. Pollock, who had served as interim head of the Institut in all but name before Grünberg came and after Grünberg’s illness, was satisfied to remain occupied with administrative affairs. Weil, as noted earlier, had remained a Privatgelehrter (private scholar) without being “habilitated” as Privatdozent or “berufen” as professor.70 Although continuing to guide the Institut’s financial affairs and occasionally contributing an article to Grünbergs Archiv,71 his interests turned elsewhere. In 1929 he left the Institut to move to Berlin, where he worked with two publishing houses, the left-wing Malik Verlag and the more scholarly Soziologische Verlagsanstalt, as well as contributing to the radical Piscator Theater. In 1930 he sailed from Germany for Argentina to tend to the family business, of which, as the oldest of Hermann Weil’s two children, he was made the primary owner after his father’s death in 1927, a responsibility he very reluctantly assumed. In any event, from 1923 Weil had not been at the center of the Institut’s creative work, drawn as he was more to practical than theoretical