This volume offers an examination of varied forms of expressions of heresy in Jewish history, thought and literature. Contributions explore the formative role of the figure of the heretic and of heretic thought in the development of the Jewish traditions from antiquity to the 20th century. Chapters explore the role of heresy in the Hellenic period and Rabbinic literature; the significance of heresy to Kabbalah, and the critical and often formative importance the challenge of heresy plays for modern thinkers such as Spinoza, Freud, and Derrida, and literary figures such as Kafka, Tchernikhovsky, and I.B. Singer. Examining heresy as a boundary issue constitutive for the formation of Jewish tradition, this book contributes to a better understanding of the significance of the figure of the heretic for tradition more generally.

Over the last few decades, vibrant debates regarding post-secularism have found inspiration and provocation in the works of Sigmund Freud. A new interest in psychoanalysis's relation to society has emerged, allowing Freud’s account of the interdependence of religion, ethics, and violence to gain currency in recent debates on modernity. In that context, the pivotal role of Freud’s masterpiece, Moses and Monotheism, is widely recognized. Freud and Monotheism critically examines a range of discourses surrounding Freud and Moses, taking as its entry point Freud’s relations to Judaism, his conception of tradition and history, his theory of the mind, and his model of transgenerational inheritance. Highlighting the broad impact of Moses and Monotheism across the humanities, contributors from philosophy, comparative literature, cultural studies, Jewish studies, psychoanalysis, and Egyptology come together to illuminate Freud’s book and the modern world with which it grapples.

Heinrich Heine's role in the formation of Critical Theory has been systematically overlooked in the course of the successful appropriation of his thought by Marx, Nietzsche, Freud, and the legacy they left, in particular for Adorno, Benjamin and the Frankfurt School. This book examines the critical connections that led Adorno to call for a "reappraisal" of Heine in a 1948 essay that, published posthumously, remains under-examined. Tracing Heine's Jewish difference and its liberating comedy of irreverence in the thought of the Frankfurt School, the book situates the project of Critical Theory in the tradition of a praxis of critique, which Heine elevates to the art of public controversy. Heine's bold linking of aesthetics and political concerns anticipates the critical paradigm assumed by Benjamin and Adorno. Reading Critical Theory with Heine recovers a forgotten voice that has theoretically critical significance for the formation of the Frankfurt School. With Heine, the project of Critical Theory can be understood as the sustained effort to advance the emancipation of the affects and the senses, at the heart of a theoretical vision that recognizes pleasure as the liberating force in the fight for freedom.

Exploring the subject of Jewish philosophy as a controversial construction site of the project of modernity, this book examines the implications of the different and often conflicting notions that drive the debate on the question of what Jewish philosophy is or could be. The idea of Jewish philosophy begs the question of philosophy as such. But "Jewish philosophy" does not just reflect what "philosophy" lacks. Rather, it challenges the project of philosophy itself. Examining the thought of Spinoza, Moses Mendelssohn, Heinrich Heine, Hermann Cohen Franz Rosenzweig, Martin Buber, Margarete Susman, Hermann Levin Goldschmidt, and others, the book highlights how the most philosophic moments of their works are those in which specific concerns of their "Jewish questions" inform the rethinking of philosophy's disciplinarity in principal terms. The long overdue recognition of the modernity that informs the critical trajectories of Jewish philosophers from Spinoza and Mendelssohn to the present emancipates not just "Jewish philosophy" from an infelicitous pigeonhole these philosophers so pointedly sought to reject but, more important, emancipates philosophy from its false claims to universalism.

First published in in 1976, Hermann Levin Goldschmidt's Contradiction Set Free, (Freiheit fur den Widerspruch), reflects the push to explore new forms of critical thinking that gained momentum in the decade between Theodor Adorno's Negative Dialectics of 1966 and Paul Feyerabend's Against Method in 1975. The book articulates Goldschmidt's reclamation of an epistemologically critical position that acknowledges the deep underlying link between the modes of production of knowledge and the social and political life they produce. In signalling a breakout from the academic rut and its repressive hold, Goldschmidt pointed beyond the ossified methods of a philosophical discourse whose oppressive consequences could no longer be ignored.Contradiction Set Free makes available for the first time in English a pivotal work by one of the great critical thinkers of the 20th century.

Exploring the subject of Jewish philosophy as a controversial construction site of the project of modernity, this book examines the implications of the different and often conflicting notions that drive the debate on the question of what Jewish philosophy is or could be. The idea of Jewish philosophy begs the question of philosophy as such. But "Jewish philosophy" does not just reflect what "philosophy" lacks. Rather, it challenges the project of philosophy itself. Examining the thought of Spinoza, Moses Mendelssohn, Heinrich Heine, Hermann Cohen Franz Rosenzweig, Martin Buber, Margarete Susman, Hermann Levin Goldschmidt, and others, the book highlights how the most philosophic moments of their works are those in which specific concerns of their "Jewish questions" inform the rethinking of philosophy's disciplinarity in principal terms. The long overdue recognition of the modernity that informs the critical trajectories of Jewish philosophers from Spinoza and Mendelssohn to the present emancipates not just "Jewish philosophy" from an infelicitous pigeonhole these philosophers so pointedly sought to reject but, more important, emancipates philosophy from its false claims to universalism.

First published in 1957, The Legacy of German Jewry is a comprehensive rethinking of the German-Jewish experience. Goldschmidt challenges the elegiac view of Gershom Scholem, showing us the German-Jewish legacy in literature, philosophy, and critical thought in a new light.Part One re-examines the breakthrough to modernity, tracing the moves of thinkers like Moses Mendelssohn, building on the legacies of religious figures like the Baal Shem Tov and radical philosophers such as Spinoza. This vision of modernity, Goldschmidt shows, rested upon a belief that aremnantsa of the radical past could provide ideas and energy for reconceiving the modern world. Goldschmidtas philosophy of the remnant animates Part Two as well, where his account of the political history of the Jews in modernity and the riches of Jewish culture as recast in German-Jewish thought provide insights into Leo Baeck, Hermann Cohen, and Franz Rosenzweig, among others. Part Three analyzes the post-Auschwitz complex, and uses the Book of Job to break through that trauma.Ahead of his time and biblical in his perspective, Goldschmidt describes the innovative ways that German-Jewish writers and thinkers anticipated what we now call multiculturalism and its concern with the Other. Rather than destined to destruction, the German-Jewish experience is reconceived here as a past whose unfulfilled project remains urgent and contemporaryaa dream yet to be realized in practice, and hence a task that still awaits its completion.

Heinrich Heine's role in the formation of Critical Theory has been systematically overlooked in the course of the successful appropriation of his thought by Marx, Nietzsche, Freud, and the legacy they left, in particular for Adorno, Benjamin and the Frankfurt School. This book examines the critical connections that led Adorno to call for a "reappraisal" of Heine in a 1948 essay that, published posthumously, remains under-examined. Tracing Heine's Jewish difference and its liberating comedy of irreverence in the thought of the Frankfurt School, the book situates the project of Critical Theory in the tradition of a praxis of critique, which Heine elevates to the art of public controversy. Heine's bold linking of aesthetics and political concerns anticipates the critical paradigm assumed by Benjamin and Adorno. Reading Critical Theory with Heine recovers a forgotten voice that has theoretically critical significance for the formation of the Frankfurt School. With Heine, the project of Critical Theory can be understood as the sustained effort to advance the emancipation of the affects and the senses, at the heart of a theoretical vision that recognizes pleasure as the liberating force in the fight for freedom.

Kant's philosophy is often treated as a closed system, without reference to how it was written or how Kant arrived at its familiar form, the critique. In fact, the style of the critique seems so artless that readers think of it as an unfortunate by-product--a style of stylelessness. In Constituting Critique, Willi Goetschel shows how this apparent gracelessness was deliberately achieved by Kant through a series of writing experiments. By providing an account of the process that culminated in his three Critiques, this book offers a new perspective on Kant's philosophical thought and practice.
Constituting Critique traces the stages in Kant's development to reveal how he redefined philosophy as a critical task. Following the philosopher through the experiments of his early essays, Goetschel demonstrates how Kant tests, challenges, and transforms the philosophical essay in his pursuit of a new self-reflective literary genre. From these experiments, critique emerges as the philosophical form for the critical project of the Enlightenment. The imperatives of its transcendental style, Goetschel contends, not only constitute and inform the critical moment of Kant's philosophical praxis, but also have an enduring place in post-Kantian philosophy and literature.
By situating the Critiques within the context of Kant's early essays, this work will redirect the attention of Kant scholars to the origins of their form. It will also encourage contemporary critical theorists to reconsider their own practice through an engagement with its source in Kant.

Over the last few decades, vibrant debates regarding post-secularism have found inspiration and provocation in the works of Sigmund Freud. A new interest in psychoanalysis's relation to society has emerged, allowing Freud's account of the interdependence of religion, ethics, and violence to gain currency in recent debates on modernity. In that context, the pivotal role of Freud's masterpiece, Moses and Monotheism, is widely recognized. Freud and Monotheism critically examines a range of discourses surrounding Freud and Moses, taking as its entry point Freud's relations to Judaism, his conception of tradition and history, his theory of the mind, and his model of transgenerational inheritance. Highlighting the broad impact of Moses and Monotheism across the humanities, contributors from philosophy, comparative literature, cultural studies, Jewish studies, psychoanalysis, and Egyptology come together to illuminate Freud's book and the modern world with which it grapples.

At a moment in history when the world seems increasingly drawn into a violent "clash of fundamentalisms," this boundary 2 special issue, Critical Secularism, brings together renowned figures in cultural studies and literary theory to critically rethink the narratives of secularization that characterize modern culture. Implicit within this collection is a consideration of the fate, in the twenty-first century, and in the postcolonial world, of the legacies of the eighteenth-century Enlightenment. While recognizing the homogenizing tendencies of post-Enlightenment culture, these scholars collectively militate against a simplistic rejection of the Enlightenment and its theoretical legacies as mere tools of colonization, used to legitimize the domination of various cultural and ethnic "others." Rather, these essays explore the potential that a renewal of secularism has for progressive culture and politics in this historical moment, when religiously inflected politics and violence are escalating around the globe.In this collection, prominent literary and cultural theorists discuss the crisis that secularist theory faces in postcolonial contexts, and-in a recuperative effort-focus on secularism from the perspectives of various marginalized groups (religious and cultural minorities, women, and colonized peoples.). Essays explore secularist expression across a range of cultural and literary texts- from Indian medieval lyrics to the contemporary fiction of the Levant. Other contributors offer critical reevaluations of previous scholarship on secularism, and plumb the relationship between literary criticism/theory and the politics of secularism. Contributors. Emily Apter, Rashmi Bhatnagar, Akeel Bilgrami, Rashmi Dube, Reena Dube, Renu Dube, Bishnupriya Ghosh, Willi Goetschel, Stathis Gourgouris, David M. Halperin, Gil Hochberg, Ronald Judy, Aamir R. Mufti, Edward W. Said, Gayatri Chakravorty Spivak