The Summer of Theory - Philipp Felsch

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only man in Germany’ who could ‘help him to moral freedom’, and hoped he might maintain ‘relations of correspondence, however minimal’, with him.61 The Baroness von Gersdorff, who wrote to Adorno in 1956, made no bones about having finished her letter only after four false starts – and in the middle of the night: ‘The cause of this schoolgirl uncertainty can be found in the considerable respect your books instil in me.’62

      The group of senders was not limited to young intellectuals. There were also many older Germans among the music enthusiasts who asked Adorno for musical assistance. ‘I would like to know whether you consider Weber’s aria “Through the Forests, through the Meadows” to be light or serious music.’66 That question came from a woman who had known Adorno’s aunt before the war. And what about the businessman from Wuppertal who assured Adorno that he was ‘also a nonconformist, which you may perhaps see by the fact that I have just returned from a rather unusual sojourn, called a monastic retreat, during which I joined the community of a Benedictine abbey for a fortnight’?67 There is no answer to this letter in the archives. As his celebrity grew in the course of the sixties, Adorno found himself more and more often in the situation of having to ward off false friends. A former classmate who felt it incumbent upon himself to point out a gap in the author’s knowledge of physics was dismissed with the words:

      You are not the only one of my childhood friends to seek contact with me again after a hiatus of decades, and to be so obviously plagued by resentment that that contact is disrupted in the very moment at which it is supposed to be renewed, and in view of the fact that my name has made the rounds, I can’t even defend myself properly against the resentment without being mistaken for a snob.68

      Adorno felt an obligation to answer letters, and was hence afflicted by the number he received. Again and again, he pointed out in his replies that it was not his task to interfere ‘in the casuistry of anyone’s specific problems’.70 He even complained occasionally of a ‘torrent of filth’ pouring down on him.71 His radio lectures were regularly followed by hate mail, and the project-initiators and amateur philosophers who wanted to involve him in their planning exercises were probably not his cup of tea, either. He had nothing to say about the ‘spectral analysis of reason’ which a legal counsellor from Darmstadt had thought up in a Russian prisoner-of-war camp, nor about the ‘international intellectuals’ unions’ that a writer in Duisburg thought necessary.72 He kept the astrologers at arm’s length too, who carried on a kind of personal feud with him after the publication of his analysis, written in exile in California, of the Los Angeles Times horoscope rubric.73

      Adorno’s best moments as the post-war Germans’ friend in need had to do with their situations of intellectual and existential distress. His correspondence with readers illustrates the strictures of a society in urgent need of the ’68 generation’s cultural revolution. ‘Dear Professor Adorno’, the moving letter of an 18-year-old Viennese art student begins:

      My homophile disposition itself would not pose me any problems if I were not confronted with an ignorant, hateful, tyrannical world which tolerates no ‘difference’. It would help me a great deal if I could read something now and then that counterbalances the lies of my surroundings with a true and human attitude. Dear Professor Adorno, please send me the title and address of a good homosexual periodical so that I can subscribe to it. I am young and desperate, but I don’t want to lose faith in myself.74

      A philosophy student from Berlin felt the same as she struggled to cope with the feeling of hopelessness that had possessed her after reading Adorno’s works. ‘Thinking about what I was reading and trying to think through other matters myself’, she wrote in the summer of 1966:

      the more clearly I recognized the total negativity, the less I was able to understand how there could be any hope. I can no longer feel the exhilarating ‘air of other planets’ as anything but a promise of the impossible; I cannot grasp the last sentence of the Minima Moralia. And I can’t find anyone who could help me somehow. Because I cannot bear to go on living and talking as if it were possible to lead a light-hearted personal life, I have broken off personal contacts that were of no help in my search for some possibility of hope, but only made me more desperate with their spiritual emptiness.77

      Confronted with the potential side effects of his ideas, Adorno responded immediately. He warned his reader against doing anything rash, and suggested a personal meeting. ‘The way from thinking to so-called practice’, he pointed out, ‘is much more convoluted than is generally imagined today.’78 Apparently, his tactics of reassurance had the desired effect, for his correspondent was feeling much better in her next letter. She thanked him for a meeting that had changed her life – and that in the tones of a true disciple: ‘You thought it somewhat odd that I should look to you of all people for consolation when I felt that “everything is so bleak”; I realized only afterward that I was not looking for hope, but for solidarity in my hopelessness.’79

      Peter Gente did not seek Adorno’s help. In October of 1965, he wrote to him on a matter that was apparently purely philological:

      This tone of respectful distance is how a disciple addresses his master. Adorno’s answer betrays that he felt quite flattered: ‘As to your suspicions concerning the book Composing for the Films, you have guessed the truth. I believe I can say without doing Eisler any injustice

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