Whenever approaching any phenomenon, Adorno’s procedure is one of immanent dialectical critique. The phenomenon is treated as not accidental or arbitrary but as a necessary form of appearance that points beyond itself, indicating conditions of possibility for change. It is a phenomenon of the necessity for change. The conditions of possibility for change indicated by the phenomenon in question are explored immanently, from within. The possibility for change is indicated by a phenomenon’s self-contradictions, which unfold from within itself, from its own movement, and develop from within its historical moment.
Chris Cutrone KARL KORSCH'S SEMINAL ESSAY on “Marxism and Philosophy” (1923) is a historical treatment of the problem from Marx and Engels’s time through the 2nd International to the crisis of Marxism and the revolutions of 1917–19 in Russia, Germany and beyond. More specifically, Korsch took up the development and vicissitudes of the relation between theory and practice in the history of Marxism, which he considered the “philosophical” problem of Marxism. Korsch, like Georg Lukács and the thinkers in Frankfurt School critical theory, was inspired by the “subjective” aspect of Marxism exemplified by Lenin's irreducible role in the October Revolution. Korsch was subsequently denounced as a “professor” in the Communist International and quit the movement, embracing council communism and shunning Marxian theory, writing an "Anti-Critique" in 1930 that critiqued Marxism as such, and by 1950 actively seeking to liquidate the difference between Marxian and anarchist approaches. In so doing, Korsch succumbed to what Adorno termed “identity thinking.” By assuming the identity of theory and practice, or of social being and consciousness in the workers’ movement, Korsch abandoned his prior discernment and critical grasp of their persistent antagonism in any purported politics of emancipation.