through mirrors.' In Borges's version this initial accord is broken by an unexplained onslaught of nature, temporarily repulsed by humankind, but destined to triumph in the end: 'a day will come when the magic spell will be shaken off, and this time the animals 'will not be defeated'. Adorno does not deny the possibility of such a calamitous conclusion to history: the 'clatter of weapons' from 'the depths of mirrors', which some believe will precede the final invasion, will undoubtedly sound, to our late-twentieth-century ears, like a four- minute nuclear warning. But Adorno does contest that such a terminus is inevitable. Our historical dilemma consists in the fact that the essential material preconditions for a reconciliation between human beings, and between humanity and nature, could only have been installed by a history of domination and self-coercion which has now built up an almost unstoppable momentum. As Adorno writes in Negative Dialectics 'since self-preservation has been precarious and difficult for eons, the power of its instrument, the ego drives, remains all but irresistible even after technology has virtually made self- preservation easy'. 46 To pine for a prelapsarian harmony, in the face of this dilemma, is merely to fall resignedly into conservative illusion. Nevertheless, Borges's evocation of a state of peaceful interchange between the human and the mirror worlds provides a fitting image for that affinity without identity, and difference without domination -- rather than coercive unity -- which Adorno believes to be implied by the pledge that there should be 'no contradiction, no antagonism'.

See "'Structuralism and Post-structuralism: An Interview with Michel Foucault'", Telos 55, Spring 1983, p. 200; and "'Un Cours Inédit'", Magazine Littéraire, 207, May 1984.
See Jean-François Lyotard, "'Presentations'", in Alan Montefiore, ed., Philosophy in France Today, Cambridge 1983, pp. 201-4.
See Jacques Derrida, La Vérité en Peinture, Paris 1978, pp. 200-09.
Axel Honneth, Kritik der Macht, Frankfurt 1982; Albrecht Wellmer, Zur Dialektik von Moderne und Postmoderne, Frankfurt 1985, Jürgen Habermas, Der philosophische Diskurs der Moderne, Frankfurt 1985.
See, for example, Rainer Nägele, "'The Scene of the Other: Theodor W. Adorno's Negative Dialectic in the Context of Post-structuralism'", Boundary 2, Fall--Winter 1982-83; Martin Jay, Adorno, London 1984, pp. 21-2; and, above all, Michael Ryan, Marxism and Deconstruction, Baltimore, MD 1982, pp. 73-81.
Jorge Luis Borges, "'The Fauna of Mirrors'", in The Book of Imaginary Beings, Harmondsworth 1974, pp. 67-8.
Jean-François Lyotard, "'Contribution des Tableaux de Jacques Monory'", in Gérald Gassiot-Talabot et al., Figurations 1960/1973, Paris 1973, pp. 155-6.
Michel Foucault, Histoire de la Folie à l'Age Classique, collection TEL edn, Paris 1976, p. 479.
G. W. F. Hegel, The Difference Between Fichte's and Schelling's Systems of Philosophy, Albany, NY 1977, p. 112.


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