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EnglishThe theme of this article deals with the historical anthropology found in “The Authoritarian Personality” and grounded on “Dialectic of Enlightenment”. Specifically, we approach the conceptualization that understands the drives’ movements (as explained by the Freudian theory) as internal nature, foundation of the anthropological conception discussed here. By referring to anthropology and nature, we are not thinking about immutable and “biologizing” notions, but historical and contextual ones. Therefore, we use mainly the “Idea of natural history”, precisely the dialectic between history and nature. In the text, Adorno deals with two movements of this dialectic: a conception of Lukacs, for whom elements of history became naturalized as second nature, which can be exemplified by the hollywoodian schematism promoted by the cultural industry; the second movement, under the influence of Walter Benjamin, that deals with the historical transience of nature, when archaic remnants repressed by the dominant historical sense resurface, becoming a possibility of another historical sense. This debate is important precisely because is located at the heart of the relation between political-economy/sociology and psychoanalysis, the most relevant theoretical domains for the first generation of Critical Theory. Whatsoever we think there is an implicit anthropology for Horkheimer and Adorno – that would see the human being as naturally aggressive and destructive –, our intention is to show that if these anthropology and nature are historical, the individuals act under influence of the death drive precisely because the social environment that forms the human beings is domineering, violent, reified and alienating. portuguesO tema geral do presente artigo trata da antropologia historica encontrada em “The Authoritarian Personality” e fundamentada em “Dialetica do Esclarecimento”. Especificamente, abordaremos a conceituacao que compreende as movimentacoes pulsionais (segundo leitura da teoria freudiana) enquanto natureza interna, fundamento da concepcao da antropologia aqui debatida. Com isso, ao falarmos de antropologia e de natureza, nao estamos nos referindo a concepcoes imutaveis e “biologizantes”, mas a nocoes historicas e contextuais. Para tanto, iremos nos voltar a “Ideia de historia natural” adorniana, precisamente a dialetica entre historia e natureza. No texto, Adorno trata de dois movimentos de tal dialetica: uma concepcao de Lukacs, para quem elementos da historia se tornam naturalizados enquanto segundo natureza, o que pode ser exemplificado com o esquematismo hollywoodiano promovido pela industria cultural; o segundo movimento, sob influencia de Walter Benjamin, trata da transitoriedade historica da natureza, quando resquicios arcaicos reprimidos pelo sentido historico dominante ressurgem, tornando-se possibilidade de outra orientacao historica. Este debate se mostra importante justamente porque se encontra no cerne da relacao entre economia-politica/sociologia e psicanalise, os dominios teoricos mais relevantes para a primeira geracao da Teoria Critica. Por mais que pensemos que ha uma antropologia implicita para Horkheimer e Adorno – que enxergariam o ser humano enquanto naturalmente agressivo e destruidor –, o nosso intuito e mostrar que, se a antropologia e a natureza sao historicas, o ser humano age a partir da pulsao de morte justamente porque o meio social que o forma e ele mesmo dominador, violento, reificado e alienante.

Antropologia histórica como conceito de história natural em Adorno