  Although Adorno shares many of Marx's anthropological intuitions, he thinks that a twentieth-century equation of truth with practical fruitfulness had disastrous effects on both sides of the iron curtain. The Introduction to Negative Dialectics begins by making two claims. First, although apparently obsolete, philosophy remains necessary because capitalism has not been overthrown. Second, Marx's interpretation of capitalist society was inadequate and his critique is outmoded. Hence, praxis no longer serves as an adequate basis for challenging (philosophical) theory. In fact, praxis serves mostly as a pretext for shutting down the theoretical critique that transformative praxis would require. Having missed the moment of its realization (via the proletarian revolution, according to early Marx), philosophy today must criticize itself: its societal naivete, its intellectual antiquation, its inability to grasp the power at work in industrial late capitalism. While still pretending to grasp the whole, philosophy fails to recognize how thoroughly it depends upon society as a whole, all the way into philosophy's “immanent truth” (ND 4). Philosophy must shed such naivete. It must ask, as Kant asked about metaphysics after Hume's critique of rationalism, How is philosophy still possible? More specifically, How, after the collapse of Hegelian thought, is philosophy still possible? How can the dialectical effort to conceptualize the nonconceptual—which Marx also pursued—how can this philosophy be continued?