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This highly original interpretation of Paul by the Jewish
philosopher of religion Jacob Taubes was presented in a number of
lectures held in Heidelberg toward the end of his life, and was
regarded by him as his spiritual testament. Taubes engages with
classic Paul commentators, including Karl Barth, but also situates
the Pauline text in the context of Freud, Nietzsche, Benjamin,
Adorno, Scholem, and Rosenzweig. In his distinctive argument for
the apocalyptic-revolutionary potential of Romans, Taubes also
takes issue with the political theology advanced by the
conservative Catholic jurist Carl Schmitt. Taubes's reading has
been crucial for a number of interpretations of political theology
and of Paul - including those of Jan Assmann and Giorgio Agamben -
and it belongs to a wave of fresh considerations of Paul's legacy
(Boyarin, Lyotard, Badiou, Zizek). Finally, Taubes's far-ranging
lectures provide important insights into the singular experiences
and views of this unconventional Jewish intellectual living in
post-Holocaust Germany.
Hermann Cohen (1842-1918) was a leading figure in the Neo-Kantian
philosophical movement that dominated European thought before 1918.
He is also the inaugural figure for what is meant by "modern Jewish
philosophy" in the twentieth and twenty-first centuries. This book
explores Cohen's striking claim that ethics is rooted in law - a
claim developed in both his philosophical ethics and his philosophy
of Judaism, in particular in his writings on "love-of-neighbor," up
to and including his well-known Religion of Reason. Dana Hollander
proposes that neither Cohen's systematic philosophy nor his
"Jewish" philosophy should be seen as the dominant framework for
his oeuvre as a whole, but that his understanding of key
philosophical questions takes shape in the passages between both
corpuses, a trait that could be seen as paradigmatic for modern
Jewish philosophy. Ethics Out of Law taps into one of the prime
topics of current interest in the field of Jewish philosophy: the
nature of Jewish political existence and the changing
configurations of "law" that this entails.
Exemplarity and Chosenness is a combined study of the philosophies
of Jacques Derrida (1930-2004) and Franz Rosenzweig (1886-1929)
that explores the question: How may we account for the possibility
of philosophy, of universalism in thinking, without denying that
all thinking is also idiomatic and particular? The book traces
Derrida's interest in this topic, particularly emphasizing his work
on "philosophical nationality" and his insight that philosophy is
challenged in a special way by its particular "national"
instantiations and that, conversely, discourses invoking a
nationality comprise a philosophical ambition, a claim to being
"exemplary." Taking as its cue Derrida's readings of German-Jewish
authors and his ongoing interest in questions of Jewishness, this
book pairs his philosophy with that of Franz Rosenzweig, who
developed a theory of Judaism for which election is essential and
who understood chosenness in an "exemplarist" sense as constitutive
of human individuality as well as of the Jews' role in universal
human history.
This highly original interpretation of Paul by the Jewish
philosopher of religion Jacob Taubes was presented in a number of
lectures held in Heidelberg toward the end of his life, and was
regarded by him as his spiritual testament. Taubes engages with
classic Paul commentators, including Karl Barth, but also situates
the Pauline text in the context of Freud, Nietzsche, Benjamin,
Adorno, Scholem, and Rosenzweig. In his distinctive argument for
the apocalyptic-revolutionary potential of Romans, Taubes also
takes issue with the political theology advanced by the
conservative Catholic jurist Carl Schmitt. Taubes's reading has
been crucial for a number of interpretations of political theology
and of Paul - including those of Jan Assmann and Giorgio Agamben -
and it belongs to a wave of fresh considerations of Paul's legacy
(Boyarin, Lyotard, Badiou, Zizek). Finally, Taubes's far-ranging
lectures provide important insights into the singular experiences
and views of this unconventional Jewish intellectual living in
post-Holocaust Germany.
Breaking with strictly historical or textual perspectives, this
book explores Jewish philosophy as philosophy. Often regarded as
too technical for Judaic studies and too religious for philosophy
departments, Jewish philosophy has had an ambiguous position in the
academy. These provocative essays propose new models for the study
of Jewish philosophy that embrace wider intellectual arenas
including linguistics, poetics, aesthetics, and visual culture as a
path toward understanding the particular philosophic concerns of
Judaism. As they reread classic Jewish texts, the essays articulate
a new set of questions and demonstrate the vitality and originality
of Jewish philosophy."
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