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This book aims to interpret 'Jewish Philosophy' in terms of the
Marrano phenomenon: as a conscious clinamen of philosophical forms
used in order to convey a 'secret message' which cannot find an
open articulation. The Marrano phenomenon is employed here, in the
domain of modern philosophical thought, where an analogous tendency
can be seen: the clash of an open idiom and a secret meaning, which
transforms both the medium and the message. Focussing on key
figures of late modern, twentieth century Jewish thought; Hermann
Cohen, Gershom Scholem, Walter Benjamin, Franz Rosenzweig, Theodor
Adorno, Ernst Bloch, Jacob Taubes, Emmanuel Levinas and Jacques
Derrida, this book demonstrates how their respective manners of
conceptualization swerve from the philosophical mainstream along
the Marrano 'secret curve.' Analysing their unique contribution to
the 'unfinished project of modernity,' including issues of the
future of the Enlightenment, modern nihilism and post-secular
negotiation with religious heritage, this book will be essential
reading for students and researchers with an interest in Jewish
Studies and Philosophy.
This book aims to interpret 'Jewish Philosophy' in terms of the
Marrano phenomenon: as a conscious clinamen of philosophical forms
used in order to convey a 'secret message' which cannot find an
open articulation. The Marrano phenomenon is employed here, in the
domain of modern philosophical thought, where an analogous tendency
can be seen: the clash of an open idiom and a secret meaning, which
transforms both the medium and the message. Focussing on key
figures of late modern, twentieth century Jewish thought; Hermann
Cohen, Gershom Scholem, Walter Benjamin, Franz Rosenzweig, Theodor
Adorno, Ernst Bloch, Jacob Taubes, Emmanuel Levinas and Jacques
Derrida, this book demonstrates how their respective manners of
conceptualization swerve from the philosophical mainstream along
the Marrano 'secret curve.' Analysing their unique contribution to
the 'unfinished project of modernity,' including issues of the
future of the Enlightenment, modern nihilism and post-secular
negotiation with religious heritage, this book will be essential
reading for students and researchers with an interest in Jewish
Studies and Philosophy.
The central aim of this collection is to trace the presence of
Jewish tradition in contemporary philosophy. This presence is, on
the one hand, undeniable, manifesting itself in manifold allusions
and influences - on the other hand, difficult to define, rarely
referring to openly revealed Judaic sources. Following the recent
tradition of Levinas and Derrida, this book tentatively refers to
this mode of presence in terms of "traces of Judaism" and the
contributors grapple with the following questions: What are these
traces and how can we track them down? Is there such a thing as
"Jewish difference" that truly makes a difference in philosophy?
And if so, how can we define it? The additional working hypothesis,
accepted by some and challenged by other contributors, is that
Jewish thought draws, explicitly or implicitly, on three main
concepts of Jewish theology, creation, revelation and redemption.
If this is the case, then the specificity of the Jewish
contribution to modern philosophy and the theoretical humanities
should be found in - sometimes open, sometimes hidden - fidelity to
these three categories. Offering a new understanding of the
relationship between philosophy and theology, this book is an
important contribution to the fields of Theology, Philosophy and
Jewish Studies.
The central aim of this collection is to trace the presence of
Jewish tradition in contemporary philosophy. This presence is, on
the one hand, undeniable, manifesting itself in manifold allusions
and influences - on the other hand, difficult to define, rarely
referring to openly revealed Judaic sources. Following the recent
tradition of Levinas and Derrida, this book tentatively refers to
this mode of presence in terms of "traces of Judaism" and the
contributors grapple with the following questions: What are these
traces and how can we track them down? Is there such a thing as
"Jewish difference" that truly makes a difference in philosophy?
And if so, how can we define it? The additional working hypothesis,
accepted by some and challenged by other contributors, is that
Jewish thought draws, explicitly or implicitly, on three main
concepts of Jewish theology, creation, revelation and redemption.
If this is the case, then the specificity of the Jewish
contribution to modern philosophy and the theoretical humanities
should be found in - sometimes open, sometimes hidden - fidelity to
these three categories. Offering a new understanding of the
relationship between philosophy and theology, this book is an
important contribution to the fields of Theology, Philosophy and
Jewish Studies.
Featuring scholars at the forefront of contemporary political
theology and the study of German Idealism, Nothing Absolute
explores the intersection of these two flourishing fields. Against
traditional approaches that view German Idealism as a secularizing
movement, this volume revisits it as the first fundamentally
philosophical articulation of the political-theological problematic
in the aftermath of the Enlightenment and the advent of secularity.
Nothing Absolute reclaims German Idealism as a
political-theological trajectory. Across the volume's
contributions, German thought from Kant to Marx emerges as crucial
for the genealogy of political theology and for the ongoing
reassessment of modernity and the secular. By investigating anew
such concepts as immanence, utopia, sovereignty, theodicy, the
Earth, and the world, as well as the concept of political theology
itself, this volume not only rethinks German Idealism and its
aftermath from a political-theological perspective but also
demonstrates what can be done with (or against) German Idealism
using the conceptual resources of political theology today.
Contributors: Joseph Albernaz, Daniel Colucciello Barber, Agata
Bielik-Robson, Kirill Chepurin, S. D. Chrostowska, Saitya Brata
Das, Alex Dubilet, Vincent Lloyd, Thomas Lynch, James Martel,
Steven Shakespeare, Oxana Timofeeva, Daniel Whistler
The Marrano phenomenon is a still unexplored element of Western
culture: the presence of the borderline Jewish identity which
avoids clear-cut cultural and religious attribution and - precisely
as such - prefigures the advent of the typically modern
"free-oscillating" subjectivity. Yet, the aim of the book is not a
historical study of the Marranos (or conversos), who were forced to
convert to Christianity, but were suspected of retaining their
Judaism "undercover." The book rather applies the "Marrano
metaphor" to explore the fruitful area of mixture and cross-over
which allowed modern thinkers, writers and artists of the Jewish
origin to enter the realm of universal communication - without, at
the same time, making them relinquish their Jewishness which they
subsequently developed as a "hidden tradition." The book poses and
then attempts to prove the "Marrano hypothesis," according to which
modern subjectivity derives, to paraphrase Cohen, "out of the
sources of the hidden Judaism": modernity begins not with the
Cartesian abstract ego, but with the rich self-reflexive self of
Michel de Montaigne who wrestled with his own marranismo in a
manner that soon became paradigmatic to other Jewish thinkers
entering the scene of Western modernity, from Spinoza to Derrida.
The essays in the volume offer thus a new view of a "Marrano
modernity," which aims to radically transform our approach to the
genesis of the modern subject and shed a new light on its secret
religious life as surviving the process of secularization, although
merely in the form of secret traces.
Interrogating Modernity returns to Hans Blumenberg's epochal The
Legitimacy of the Modern Age as a springboard to interrogate
questions of modernity, secularisation, technology and political
legitimacy in the fields of political theology, history of ideas,
political theory, art theory, history of philosophy, theology and
sociology. That is, the twelve essays in this volume return to
Blumenberg's work to think once more about how and why we should
value the modern. Written by a group of leading international and
interdisciplinary researchers, this series of responses to the
question of the modern put Blumenberg into dialogue with other
twentieth, and twenty-first century theorists, such as Arendt,
Bloch, Derrida, Husserl, Jonas, Latour, Voegelin, Weber and many
more. The result is a repositioning of his work at the heart of
contemporary attempts to make sense of who we are and how we've got
here.
This volume is the first-ever collection of essays devoted to the
Lurianic concept of tsimtsum. It contains eighteen studies in
philosophy, theology, and intellectual history, which demonstrate
the historical development of this notion and its evolving meaning:
from the Hebrew Bible and the classical midrashic collections,
through Kabbalah, Isaac Luria himself and his disciples, up to
modernity (ranging from Spinoza, Boehme, Leibniz, Newton,
Schelling, and Hegel to Scholem, Rosenzweig, Heidegger, Benjamin,
Adorno, Horkheimer, Levinas, Jonas, Moltmann, and Derrida).
Negative theology is the attempt to describe God by speaking in
terms of what God is not. Historical affinities between Jewish
modernity and negative theology indicate new directions for
thematizing the modern Jewish experience. Questions such as, What
are the limits of Jewish modernity in terms of negativity? Has this
creative tradition exhausted itself? and How might Jewish thought
go forward? anchor these original essays. Taken together they
explore the roots and legacies of negative theology in Jewish
thought, examine the viability and limits of theorizing the modern
Jewish experience as negative theology, and offer a fresh
perspective from which to approach Jewish intellectual history.
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Negative Theology as Jewish Modernity (Hardcover)
Michael Fagenblat; Contributions by Agata Bielik-Robson, Idit Dobbs-Weinstein, Michael Fagenblat, Lenn E. Goodman, …
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Negative theology is the attempt to describe God by speaking in
terms of what God is not. Historical affinities between Jewish
modernity and negative theology indicate new directions for
thematizing the modern Jewish experience. Questions such as, What
are the limits of Jewish modernity in terms of negativity? Has this
creative tradition exhausted itself? and How might Jewish thought
go forward? anchor these original essays. Taken together they
explore the roots and legacies of negative theology in Jewish
thought, examine the viability and limits of theorizing the modern
Jewish experience as negative theology, and offer a fresh
perspective from which to approach Jewish intellectual history.
Featuring scholars at the forefront of contemporary political
theology and the study of German Idealism, Nothing Absolute
explores the intersection of these two flourishing fields. Against
traditional approaches that view German Idealism as a secularizing
movement, this volume revisits it as the first fundamentally
philosophical articulation of the political-theological problematic
in the aftermath of the Enlightenment and the advent of secularity.
Nothing Absolute reclaims German Idealism as a
political-theological trajectory. Across the volume's
contributions, German thought from Kant to Marx emerges as crucial
for the genealogy of political theology and for the ongoing
reassessment of modernity and the secular. By investigating anew
such concepts as immanence, utopia, sovereignty, theodicy, the
Earth, and the world, as well as the concept of political theology
itself, this volume not only rethinks German Idealism and its
aftermath from a political-theological perspective but also
demonstrates what can be done with (or against) German Idealism
using the conceptual resources of political theology today.
Contributors: Joseph Albernaz, Daniel Colucciello Barber, Agata
Bielik-Robson, Kirill Chepurin, S. D. Chrostowska, Saitya Brata
Das, Alex Dubilet, Vincent Lloyd, Thomas Lynch, James Martel,
Steven Shakespeare, Oxana Timofeeva, Daniel Whistler
Interrogating Modernity returns to Hans Blumenberg's epochal The
Legitimacy of the Modern Age as a springboard to interrogate
questions of modernity, secularisation, technology and political
legitimacy in the fields of political theology, history of ideas,
political theory, art theory, history of philosophy, theology and
sociology. That is, the twelve essays in this volume return to
Blumenberg's work to think once more about how and why we should
value the modern. Written by a group of leading international and
interdisciplinary researchers, this series of responses to the
question of the modern put Blumenberg into dialogue with other
twentieth, and twenty-first century theorists, such as Arendt,
Bloch, Derrida, Husserl, Jonas, Latour, Voegelin, Weber and many
more. The result is a repositioning of his work at the heart of
contemporary attempts to make sense of who we are and how we've got
here.
In this first ever monograph on Jacques Derrida's 'Toledo
confession' - where he portrayed himself as 'sort of a Marrano of
the French Catholic culture' - Agata Bielik-Robson shows Derrida's
marranismo to be a literary experiment of auto-fiction. She looks
at all possible aspects of Derrida's Marrano identification in
order to demonstrate that it ultimately constitutes a trope of
non-identitarian evasion that permeates all his works: just as
Marranos cannot be characterized as either Jewish or Christian, so
is Derrida's 'universal Marranism' an invitation to think
philosophically, politically and - last but not least -
metaphysically without rigid categories of identity and belonging.
By concentrating on Derrida's deliberate choice of marranismo,
Bielik-Robson shows that it penetrates deep into the very core of
his late thinking, constantly drawing on the literary works of
Kafka, Celan, Joyce, Cixous and Valery, and throws a new light on
his early works, most of all: Of Grammatology, Dissemination and
'Differance'. She also offers a completely new interpretation of
many of Derrida's works only seemingly non-related to the Marrano
issue, like Glas, Given Time: Counterfeit Money, Death Penalty
Seminar, and Specters of Marx. In these new readings, this book
demonstrates that the Marrano Derrida is not a marginal
auto-biographical figure overshadowed by Derrida the Philosopher:
it is one and the same thinker who discovered marranismo as a
literary trope of openness, offering up a new genre of
philosophical story-telling which centers around Derrida's Marrano
'auto-fable'.
Beginning from the notion of finite life, Another Finitude takes
this staple subject from post-Heideggerian philosophy and opposes
it to the onto-theological concept of infinity, represented by an
eternal absolute. Although critical of Heidegger and his definition
of finitude as ‘being-towards-death’, this book does not revert
to the ontological idea of infinity secured in the sacred image of
immortality. But it also does not want to give up on infinity
altogether; the infinite is transposed, so it can become a
necessary moment of the finite life. A theological framework for
the new elaboration of the concept of finitude is crucial; but
instead of following the Lutheran formula, Agata Bielik-Robson
turns to the sources of Judaism. Taking inspiration from the Jewish
idea of torat hayim, the principle of finite life, which found the
best expression in the biblical sentence: love strong as death;
love emerges as the alternative marker of finitude, allowing to us
redefine it in an affirmative way. By tracing the avatars of love
in the group of 20th-century thinkers, or ‘messianic
vitalists’–Benjamin, Rosenzweig, Arendt, Derrida, and (deeply
revised) Freud–the book attempts to demonstrate the possibility
of such affirmation. Love becomes the new
‘infinite-in-the-finite’; love in all its forms, from the
original libidinal endowment of the human psyche to the last
metamorphoses of agape, the Greco-Christian divine love.
Beginning from the notion of finite life, Another Finitude takes
this staple subject from post-Heideggerian philosophy and opposes
it to the onto-theological concept of infinity, represented by an
eternal absolute. Although critical of Heidegger and his definition
of finitude as 'being-towards-death', this book does not revert to
the ontological idea of infinity secured in the sacred image of
immortality. But it also does not want to give up on infinity
altogether; the infinite is transposed, so it can become a
necessary moment of the finite life. A theological framework for
the new elaboration of the concept of finitude is crucial; but
instead of following the Lutheran formula, Agata Bielik-Robson
turns to the sources of Judaism. Taking inspiration from the Jewish
idea of torat hayim, the principle of finite life, which found the
best expression in the biblical sentence: love strong as death;
love emerges as the alternative marker of finitude, allowing to us
redefine it in an affirmative way. By tracing the avatars of love
in the group of 20th-century thinkers, or 'messianic
vitalists'-Benjamin, Rosenzweig, Arendt, Derrida, and (deeply
revised) Freud-the book attempts to demonstrate the possibility of
such affirmation. Love becomes the new 'infinite-in-the-finite';
love in all its forms, from the original libidinal endowment of the
human psyche to the last metamorphoses of agape, the
Greco-Christian divine love.
This book gathers the European reception of John. D. Caputo's
proposal for a radical theology of our time. Philosophers and
theologians from within Europe respond to Caputo's attempt to
configure a less rigid, less dogmatic form of religion. These
scholars, in turn, receive responses by Caputo. This volume so aims
to strengthen the development of radical theology in Europe and
abroad.
This book provides an encompassing and thorough study of Martin
Heidegger's thought. It is not only a presentation but also a
profound critique of the thinker's beliefs. In the context of
Heidegger's cooperation with Nazism, the author reflects on the
reasons behind his inability to confront the problem of evil and
vulnerability to the threats of totalitarianism.
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