Ever since Plato, bourgeois consciousness has deceived itself that objective antinomies could be mastered by steering a middle course between them, whereas the sought-out mean always conceals the antinomy and is torn apart by it.
There is tenderness only in the coarsest demand: that no-one shall go hungry any more.
If all pleasure has, preserved within it, earlier pain, then here pain, as pride in bearing it, is raised directly, untransformed, as a stereotype, to pleasure: unlike wine, each glass of whisky, each inhalation of cigar smoke, still recalls the repugnance that it cost the organism to become attuned to such strong stimuli, and this alone is registered as pleasure.
Everywhere bourgeois society insists on the exertion of will; only love is supposed to be involuntary, pure immediacy of feeling. In its longing for this, which means a dispensation from work, the bourgeois idea of love transcends bourgeois society.
Fascism was not simply a conspiracy – although it was that – but it was something that came to life in the course of a powerful social development. Language provides it with a refuge. Within this refuge a smoldering evil expresses itself as though it were salvation.
The great artists were never those whose works embodied style in its least fractured, most perfect form but those who adopted style as a rigor to set against the chaotic expression of suffering, as a negative truth.
Despair has the accent of irrevocability not because things cannot improve, but because it draws the past too into its vortex.
Whereas the unconscious colossus of real existence, subjectless capitalism, inflicts its destruction blindly, the deludedly rebellious subject is willing to see that destruction as its fulfillment, and, together with the biting cold it emits toward human beings misused as things, it also radiates the perverted love which, in the world of things, takes the place of love in its immediacy.
What we had set out to do was nothing less than to explain why humanity, instead of entering a truly human state, is sinking into a new kind of barbarism.
The bliss of contemplation consists in disenchanted charm.
What human beings seek to learn from nature is how to use it to dominate wholly both it and human beings. Nothing else counts. Ruthless toward itself, the Enlightenment has eradicated the last remnant of its own self-awareness. Only thought which does violence to itself is hard enough to shatter myths.
The more completely the machinery of thought subjugates existence, the more blindly it is satisfied with reproducing it. Enlightenment thereby regresses to the mythology it has never been able to escape. For mythology had reflected in its forms the essence of the existing order – cyclical motion, fate, domination of the world as truth – and had renounced hope.
It is the innermost nature of true interpretation to contribute to the death of its object.
Perhaps a film which strictly and in all respects satisfied the code of the Hays Office might turn out a great work of art, but not in a world in which there is a Hays Office.
Nothing, for us, can fill the place of undiminished brightness except the unconscious dark; nothing that of what once we might have been, except the dream that we had never been born.
But the castration of perception by a court of control that denies it any anticipatory desire, forces it thereby into a pattern of helplessly reiterating what is already known.
It is self-evident that nothing concerning art is self-evident anymore, not its inner life, not its relation to the world, not even its right to exist.
Only those thoughts which go to extremes can face up to the all-powerful powerlessness of certain agreement.
No universal history leads from savagery to humanitarianism, but there is one leading from the slingshot to the megaton bomb. It ends in the total menace which organized mankind poses to organized men, in the epitome of discontinuity.
The undiminished irrationality of rational society encourages people to elevate religion into an end in itself, without regard to its content: to view religion as a mere attitude, as a quality of subjectivity. All this at the cost of religion itself. One needs only to be a believer – no matter what he believes in.
They murder so that whatever to them seems living, shall resemble themselves.