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By Aubrey L. Glazer

A New Physiognomy of Jewish Thinking is a look for authenticity that mixes serious 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 learn explores how the severe essays on track of German-Jewish philosopher, Theodor Wiesengrund Adorno (1903-1969) inevitably accompany the downfall of metaphysics. by way of scrutinizing a serious juncture in glossy highbrow historical past, marked in 1931 by way of Adorno's founding of the Frankfurt Institute for Social learn, overlooked purposes of serious concept to Jewish idea develop into attainable. This research proffers a positive justification of a severe point of view, reconstructively proven how such beliefs are noticeable below the genealogical proviso of re/cognizing their unique which means. Re/cognition of A New Physiognomy of Jewish Thinking redresses missed functions of unfavorable Dialectics, the poetics of God, the metaphysics of musical pondering, reification in Zionism, the transpoetics of Physics and Metaphysics, in addition to correlating Aesthetic thought to Jewish legislation (halakhah). >

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But this would be entirely wrong! Never through a mere analysis of the consciousness of a future event would we come upon the meaning of the parousia in its relationship to ourselves. The structure of Christian hope—which in truth is nothing but a “meaning-relationship” towards the parousia—is radically different from all awaiting. Time and seasons (5:1, always mentioned together) present a particular problem for explication. If the “When” were grasped as belonging to an “objective” time that we represent, it would not be understood in its primordial sense.

The other possibility is a further rupture in the temporal-spatial realm, whereby another realm opens from its interiority to reveal the concealed origin which grounds be-ing’s truth. The move beyond Being to original be-ing parallels the movement away from God to the original gods. ” In passing over all the way into and through, this unpossessive owning has no appropriatable content. Whereas the identity of “God” has seen its demise in its overwhelming appropriation and distortion of content, the unpossessive owning of the “last god” begins by being emptied of any such appropriatable content.

19 Any future rubric for Jewish Thinking needs to expand into a renewed dialectical process, not limited by modernist discourse, but transcending and including it. 20 In rehearsing the arguments for the timelessness of concepts 20 New Physiognomy of Jewish Thinking like God, Torah, and Israel within modern Judaism and its theology there resurfaces a familiar limiting of its capacity to think beyond itself. Yet one must question the strength of Gillman’s argument for such timeless categories, especially after J.

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