This book is at once a deeply learned and original reading of Heidegger and a primary text in its own right. It demonstrates the relevance of Heidegger's thought in responding to the moral and religious challenges of 21st century existence. It shows that Heidegger's project can be defended against many criticisms once its existential character is taken seriously. What emerges is a powerful exercise in thinking, not about Heidegger, but with and against him. As such, Atkins engages Heidegger as a means of advancing a defense of spirituality in the modern world that holds spirituality itself accountable for its lapses into the mundane. Addressing the most influential figures in recent Continental philosophy, such as Emmanuel Levinas and Theodor W. Adorno, this is a work that will be of timely use to philosophers, theologians, artists, and seekers.

This book is at once a deeply learned and original reading of Heidegger and a primary text in its own right. It demonstrates the relevance of Heidegger's thought in responding to the moral and religious challenges of 21st century existence. It shows that Heidegger's project can be defended against many criticisms once its existential character is taken seriously. What emerges is a powerful exercise in thinking, not about Heidegger, but with and against him. As such, Atkins engages Heidegger as a means of advancing a defense of spirituality in the modern world that holds spirituality itself accountable for its lapses into the mundane. Addressing the most influential figures in recent Continental philosophy, such as Emmanuel Levinas and Theodor W. Adorno, this is a work that will be of timely use to philosophers, theologians, artists, and seekers.

Nineveh takes its modernist bearings from Edmond Jabès, Paul Celan and Yehudah Amichai; but also, merrily, from John Ashbery and Frank O’Hara. Zohar Atkins’s poems offer humour and hospitality alongside deep learning and enigmatic, mystical theophany. The division between secular and religious is blurred, the two coexist in a generous exchange. The Bible is near at hand but rendered unfamiliar in the combination of anachronism with classical allusion. The poems produce jarring, contemporary Midrashim – interpretative retellings of canonical tales. Cain and Abel appear as business executives, Ishmael is a Palestinian dying in an Israeli hospital, Rachel and Leah are the projected identities of a demented Jacob, and God is a perfectionist who procrastinates by binge-watching TV. These poems are for intellectuals disenchanted with intellectualism and for seekers and sensualists in search of a renewing approach to language. Scholar and rabbi, Atkins has learned that poetry and not erudition offers a securer saving power.