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Studies in ConteDlporary GerDlan Social Thought Thomas McCarthy, General Editor The Utopian Function of Art Theodor W. Adorno, Against Epistemology: A Metacritique and Literature Theodor W. Adorno, Prisms Karl-Otto Ape!, Understanding and Explanation: A Transcendental-Pragmatic Perspective Selected Essays Richard]. Bernstein, editor, Habermas and Modernity Ernst Bloch, Natural Law and Human Dignity Ernst Bloch, The Principle qf Hope Ernst Bloch, The Utopian Function of Art and Literature: Selected Essays Hans Blumenberg, The Genesis qf the Copernican World Hans Blumenberg, The Legitimacy of the Modern Age Hans Blumenberg, Work on Myth Helmut Dubiel, Theory and Politics: Studies in the Development of Critical Theory John Forester, editor, Critical Theory and Public Life Ernst Bloch David Frisby, Fragments qf Modernity: Theories qf Modernity in the Work qf Simmel, Kracauer and Benjamin Hans-Georg Gadamer, Philosophical Apprenticeships translated by Jack Zipes and Hans-Georg Gadamer, Reason in the Age of Science Frank Mecklenburg Jiirgen Habermas, The Philosophical Discourse qf Modernity: Twelve Lectures Jiirgen Habermas, Philosophical-Political Prqfiles Jiirgen Habermas, editor, Observations on "The Spiritual Situation qfthe Age" HansJoas, G. H. Mead: A Contemporary Re-examination of His Thought Reinhart Koselleck, Futures Past: On the Semantics of Historical Time Herbert Marcuse, Hegel's Ontology and the Theory of Historicity Claus Offe, Contradictions qf the Welfare State Claus Offe, Disorganized Capitalism: Contemporary Traniformations qf Work and Politics Helmut Peukert, Science, Action, and Fundamental Theology: Toward a Theology qfCommunicative Action Joachim Ritter, Hegel and the French Revolution: Essays on the Philosophy of Right Alfred Schmidt, History and Structure: An Essay on Hegelian-Marxist and Structuralist Theories qf History Carl Schmitt, The Crisis of Parliamentary Democracy Carl Schmitt, Political Romanticism Carl Schmitt, Political Theology: Four Chapters on the Concept qf Sovereignty Michael Theunisscn, The Other: Studies in the Social Ontology of Husser[, Heidegger, Sartre, and Buber Ernst Tugendhat, Self-Consciousness and Self-Determination The MIT Press Cambridge, Massachusetts London, England Som.ething's Missing: A Discussion between Ernst Bloch and Theodor W. Adorno on the Contradictions of Utopian Longing Horst Kriiger (moderator): Today the word 'utopia' does not have a good sound to it. It has been depreciated and is used primarily in a negative sense to mean "utopian." There is something anachronistic about our theme and our term as well. Theodor W. Adorno: lfl may be allowed to say something first, even though I may not be the correct person to begin, since my friend Ernst Bloch is the one mainly responsible for restoring honor to the word 'utopia' in his early work The Spirit of Utopia (Geist der Utopie), I would like to remind us right away that numerous so-called utopian dreams-for example, television, the possibility of traveling to other planets, moving faster than sound-have been fulfilled. However, insofar as these dreams have been realized, they all operate as though the best thing about them had been forgotten-one is not happy about them. As they have been realized, the dreams themselves have assumed a peculiar character of sobriety, of the spirit of positivism, and beyond that, of boredom. What I mean. by this is that it is not simply a matter of presupposing that what really is has limitations as opposed to that which has infinitely imaginable possibilities. Rather, I mean something concrete, namely, that one sees oneself almost always deceived: the fulfillment of the wishes takes something away from the substance of the wishes, as in the fairy tale where the farmer is granted three wishes, and, I believe, he wishes his wife to have a sausage on her nose and then must use the second wish to have the sausage removed from her nose. In other words, I mean that one can watch television today, look at things that are far away, but instead of the wish-image providing access to the erotic utopia, one sees in the 2 3 Something's Missing Something's Missing best of circumstances some kind of more or less pretty pop singer, who treated with great emphasis plays a role. It begins to play a role continues to deceive the spectator in regard to her prettiness insofar as optatively with the "If only it were so," which overtakes the role of she sings some kind of nonsense instead of showing it, and this song reality-something is really so and nothing else. All this is no longer generally consists in bringing together "roses" with "moonlight" in called utopian; or if it is called utopian, it is associated with the old harmony. Above and beyond this one could perhaps say in general social utopias. But I believe that we live not very far from the topos of that the fulfillment of utopia consists largely only in a repetition of the utopia, as far as the contents are concerned, and less far from utopia. continually same 'today.' In other words, when it means for Wilhelm At the very beginning Thomas More designated utopia as a place, an Busch "it's also beautiful somewhere else, and here I am at any rate," island in the distant South Seas. This designation underwent changes then this word begins to assume a horrifying meaning today in the later so that it left space and entered time. Indeed, the utopians, realization of technological utopias, namely, that "and here I am at especially those of the eighteenth and nineteenth centuries, trans­ any rate" also takes possession of the "somewhere else," where the posed the wishland more into the future. In other words, there is a great Mister Pief*'1 with the great perspective has wished himself to transformation of the topos from space into time. With Thomas More be. the wishland was still ready, on a distant island, but I am not there. Kruger: Mr. Bloch, do you also believe that the depreciation of the On the other hand, when it is transposed into the future, not only am term 'utopia' is connected to-how shall I put it?-'the perfection of I not there, but utopia itselfis also not with itself. This island does not the technological world?' even exist. But it is not something like nonsense or absolute fancy; rather it is not yet in the sense of a possibility; that it could be there if Ernst Bloch: Yes and no-it has something to do with it. The tech­ we could only do something for it. Not only if we travel there, but in nological perfection is not so complete and stupendous as one thinks. that we travel there the island utopia arises out of the sea of the It is limited only to a very select number of wish dreams. One could possible-utopia, but with new contents. I believe that in this sense still add the very old wish to fly. If I recall correctly, Dehmel2 wrote utopia has not at all lost its validity in spite of the terrible banaliza­ a poem concerning this in which he said, "And to be as free as the tion it has suffered and in spite of the task it has been assigned by a birds"-the wish is in there, too. In other words, there is a residue. society-and here I would agree with my friend Adorno-that There is a great deal that is not fulfilled and made banal through the claims to be totally affluent and now already classless. fulfillment-regardless of the deeper viewpoint that each realization brings a melancholy offulfillment with it. So, the fulfillment is not yet Adorno: Yes, I support very much what you have said, and I want to real or imaginable or postulatable without residue. But it is not only use the objection that you have implicitly raised to correct myself a this that brings about the depreciation of utopia. Incidentally, I little. It was not my intention to make technology and the sobriety believe that this depreciation is very old-the slogan "That's merely that is allegedly connected to technology responsible for the strange utopian thinking" reduced as depreciation to "castle in the clouds," shrinking of the utopian consciousness, but it appears that the matter to "wishful thinking" without any possibility for completion, to imag­ concerns something much more: it refers to the opposition of specific ining and dreaming things in a banal sense-this depreciation is very technological accomplishments and innovations to the totality-in old, and it is not our epoch that has brought it about. I do not know particular, to the social totality. Whatever utopia is, whatever can be for sure, but it may be that our epoch has brought with it an imagined as utopia, this is the transformation of the totality. And the 'upgrading' of the utopian-only it is not called this anymore. It imagination of such a transformation of the totality is basically very is called 'science fiction' in technology; it is called grist to one's different in all the so-called utopian accomplishments-which, in­ mill in the theology, in which the "principle of hope" that I have cidentally, are all really like you say: very modest, very narrow. It seems to me that what people have lost subjectively in regard to *Chapter notes, which are cited by superior Arabic numerals, appear at the chapter's end. consciousness is very simply the capability to imagine the totality as 5 4 Something's Missing Something's Missing something that could be completely different. That people are sworn zabethan period, set liberal conditions for the feeling among his to this world as it is and have this blocked consciousness vis-a-vis islanders. One hundred years later, during the time of Philip II and possibility, all this has a very deep cause, indeed, a cause that I would the Spanish domination ofltaly, during the atmosphere of the Galileo think is very much connected exactly to the proximity of utopia, with Trial,3 Campanella conceived a countermodel to freedom in his Sun which you are concerned.
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