By Robert Gibbs
Robert Gibbs significantly revises usual interpretations of the 2 key figures of contemporary Jewish philosophy--Franz Rosenzweig, writer of the enormous Star of Redemption, and Emmanuel Levinas, a big voice in modern highbrow existence, who has encouraged such thinkers as Derrida, Lyotard, Irigaray, and Blanchot. Rosenzweig and Levinas notion when it comes to various philosophical colleges and wrote in disparate types. Their own kin to Judaism and Christianity have been markedly diverse. To Gibbs, even though, the 2 thinkers own simple affinities with one another. The ebook deals vital insights into how philosophy is consistently being altered via its come upon with different traditions.
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Extra info for Correlations in Rosenzweig and Levinas
We still assert that the thinker, at least, truly is—or so runs the justification for asserting Hegelian priority even over a non-ontological mode of philosophical thinking. Even after Hegel, philosophy’s pretension to arbitrate reality according to its rationality forces the admission that the project can only be completed along the lines of Hegel. Thus Hegel represents the dividing point: either one agrees that thinking is equivalent to being, including the being of the history of thinking, or one asserts that being is irrational.
Negative theology for The Logic of Limitation • 39 Rosenzweig is the demonstration that each thing we know does not fit God. ). This move produces the relative nothing, the starting point of Rosenzweig’s reflection. Rosenzweig displays that philosophy has now made this negative move in each of the three spheres. But The Star of Redemption as a whole becomes a motion away from this threefold ignorance. Given pure thought’s impotence in knowing these three realities, Rosenzweig must discover an impure or experiential access to reality.
The unspoken language corresponds to Levinas’ le dit and is the system of significations used for closing oneself up within oneself; language as a system of words offers knowledge, but here it is not put into action as a means of relating to others. The focus on the practical dynamics of two interlocutors, particularly in the act of revealing themselves to one another, is key for both thinkers. Finally, there is this complicated temporality of diachrony. Levinas is afraid that were I able to choose my responsibility for others—or even derive it from reason, were it a product of an a priori reasoning—then I would misconstrue the passivity that lies at the heart of the experience.