Aubrey L. Glazer's A New Physiognomy of Jewish Thinking: Critical Theory After PDF

By Aubrey L. Glazer

ISBN-10: 1441133984

ISBN-13: 9781441133984

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

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A New Physiognomy of Jewish Thinking: Critical Theory After by Aubrey L. Glazer PDF

A brand new Physiognomy of Jewish considering is a look for authenticity that mixes severe pondering with a longing for heartfelt poetics. A physiognomy of pondering addresses the determine of a lifestyles lived the place conception and praxis are unified. This research explores how the severe essays on song of German-Jewish philosopher, Theodor Wiesengrund Adorno (1903-1969) unavoidably accompany the downfall of metaphysics.

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Extra info for A New Physiognomy of Jewish Thinking: Critical Theory After Adorno as Applied to Jewish Thought

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54 The tension in decentering implies that the subject no longer grasps itself as the center of reality regarding its conceptual constitution while at the same time this very loss allows for a new self-understanding from the outside. 55 What is crucial in this negative turn in dialectics is a decentering of the subject to no longer be capable of rationally penetrating all of reality, thus allowing for a liberation from the compulsion of unifying all its knowledge. What emerges is a subject with access to a different kind of knowing.

And for the god. Presence means: simple willingness that wills nothing, counts on no successful outcome. Being in the presence of . . 56 An earlier pre-Christian aroma of presencing that arises out of, and presents itself within, the intrinsically Jewish theological overflow, here returns from within the ontological realm. However, the site of this return that presences is now within a poetic thinking. The development of Heidegger’s thinking from the time of this early essay betrays the growing inadequacy of the categories of Philosophy and Religion in general, as well as Phenomenology and Theology in particular.

The guiding thread of this pathmark to inceptual thinking is clarified by way of the Hölderlin-Kierkegaard-Nietzsche triad proffered by Heidegger. ”25 In intimating their god most intimately, these two thinkers and one poet take leave of their living luminescence before their time. What is remarkable here is how Heidegger first of all effectively sees no distinction between thinker and poet—each is of equal influence within the given triad. To be a thinker of truth, one must enter this triad by way of the turn [kehre] away from philosophical thought toward poetry.

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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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