By Aubrey L. Glazer

ISBN-10: 1441133984

ISBN-13: 9781441133984

A New Physiognomy of Jewish Thinking is a look for authenticity that mixes serious considering with a craving for heartfelt poetics. A physiognomy of pondering addresses the determine of a lifestyles lived the place thought and praxis are unified. This examine explores how the serious essays on song of German-Jewish philosopher, Theodor Wiesengrund Adorno (1903-1969) inevitably accompany the downfall of metaphysics. by means of scrutinizing a severe juncture in sleek highbrow background, marked in 1931 via Adorno's founding of the Frankfurt Institute for Social study, missed purposes of severe idea to Jewish suggestion turn into attainable. This learn proffers a positive justification of a severe perspective, reconstructively proven how such beliefs are obvious lower than the genealogical proviso of re/cognizing their unique that means. Re/cognition of A New Physiognomy of Jewish Thinking redresses missed purposes of unfavorable Dialectics, the poetics of God, the metaphysics of musical considering, reification in Zionism, the transpoetics of Physics and Metaphysics, in addition to correlating Aesthetic conception to Jewish legislations (halakhah). >

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63 Once Critical Theory has taken this deeper dialectical turn through the negative, its resurfacing through the imaginal allows for a more immediate reflection in thinking that gives rise to a more vibrant language. Liberating Poetic Desire: Hebrew Thinking after Adorno If indeed for Adorno “metaphysics stands convicted of the crime of transfiguration, which can no more be atoned and made amends for than the misery and suffering of the past,”64 then how is it possible for a language of the first imagination itself as well as its enacted works to remain ineffable and inexplicable?

In an attempt to expand the discourse beyond the essentialist approach influencing much thinking in Jewish philosophy, Arthur Hyman, as editor of the Jewish philosophy division of the Encyclopaedia Judaica (1971), described Jewish philosophy as “the explication of Jewish beliefs and practices by means of general philosophic concepts and norms. ” Hyman then modifies this essentialist position to be more expansive, whereby the subject matter of Jewish philosophy appears in a threefold division, namely (1) as interpretation of unique aspects of Jewish tradition; (2) as philosophy of religion; (3) as philosophy proper, it studies topics of general philosophic interest.

27 Only by returning to the first, the one who intimated God most intimately—whereby “Holy names are lacking” [es fehlen hielige Namen]28—is it possible to come to terms with the ashen thought of the last. ”29 The difficulty that Nietzschean thought confronts is its inability to catch up with its deepest beginnings residing in the poetic thought of Hölderlin. This triad in effect revolves as an inextricable link between poetry and thinking. 32 New Physiognomy of Jewish Thinking This inextricable link between poetry and thinking is deepened in returning to the response of Heidegger to Nietzsche’s opening parable of the madman.

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A New Physiognomy of Jewish Thinking: Critical Theory After Adorno as Applied to Jewish Thought by Aubrey L. Glazer


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