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By M. Daniel Carroll R.

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42 Rethinking Contexts, Rereading Texts world and of our part in it. It then becomes possible to engage in an ideological criticism that is in solidarity and sympathy with the negative dialectics of the Old Testament writers and with their attempts to create within the limitations of their situations, what I have called elsewhere 'structures of grace' (Rogerson 1995b). 21 The final text to be considered in the light of Adorno is Ecclesiastes, whose presumed author I shall call by his Hebrew name of Qoheleth.

1 adjure you, O daughters of Jerusalem, that you stir not up nor awaken love until it pleases. The woman complains that, whereas social convention would allow her to express her affection for a full brother in public and that nobody would think it wrong if she were to take her brother into her domain, such actions would be impossible if the male were her lover. It could be argued, of course, that such social conventions existed in order to 14. 2: 741-58; GS 6: 176-93, ET pp. 174-92; Adorno 1967; Schweppenhauser 1996: 59-66.

What such a world would be like could be stated only in terms of negatives, in the negation of the world as we know it. Early in Minima Moralia Adorno wrote: There is nothing innocent left. Small exclamations of pleasure, the observations about life that seem exempt from the responsibility of [rigorous] thought, contain not only a degree of perverse foolishness, an insensitive self-blindness, but directly serve the interests of their exact opposite. Even the tree that blossoms lies, when its blooms are seen but not the shadow of terror.

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