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