3. Death and the Fear of Death in Franz Rosenzweig’s The Star of Redemption

Rosenzweig, Franz

doi:10.1515/9781618110138-004

Cited by 4 publications

(5 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…Poma 2005). As for Rosenzweig, in his key work, The Star of Redemption (Rosenzweig 2005), he advanced a theological-historical division of labour between Judaism and Christianity. In Rosenzweig's scheme, Judaism lives "outside of history", as an already redeemed diasporic religious community whose presence inspires the political worldly works of the not-yet redeemed Christian nation (for one discussion, see Myers 2003, pp.…”

Section: Affirmation Vs Negation Of Exilementioning

confidence: 99%

Migration, Exile, and Vocation in the Metropol: The Figure of Joseph in the Early Writings of Léon Askenazi

Werdiger

2024

Religions

View full text Add to dashboard Cite

This paper considers the relationship between exile and migration as reflected in a case study of biblical exegesis in modern Jewish thought. I consider the place of the biblical figure of Joseph in an early text by Léon Askenazi (also known as Manitou), a North African kabbalist and French intellectual, and a key spiritual leader of Francophone Jewry in the second half of the twentieth century. The paper begins by locating Askenazi within the mass migration, or “repatriation”, of the Algerian Jewish community to metropolitan France. I then examine and analyze the reinterpretation of Joseph in an early and unpublished text by Askenazi. I show how Askenazi’s explication departs from a common reading of the Joseph story by recasting it as a positive diasporic narrative with direct contemporary implications. I argue that during Askenazi’s early years in Paris, he sought to offer a “Josephic” model for Jewish life in postwar France, a model which also functioned as an alternative to the Zionist ethos of the negation of exile. The paper’s conclusion reflects on how Askenazi’s ideas may speak to conversations on religion and immigration.

show abstract

Section: Affirmation Vs Negation Of Exilementioning

confidence: 99%

Migration, Exile, and Vocation in the Metropol: The Figure of Joseph in the Early Writings of Léon Askenazi

Werdiger

2024

Religions

View full text Add to dashboard Cite

show abstract

“…This rootedness preconditions the renovation of the lost human embeddedness in nature (Neumann 2011;Turner 2020). Arguably, in opposing this stance, Buber was inspired by the exilic theology of his friend and collaborator Franz Rosenzweig (1886Rosenzweig ( -1929, who saw the true attachment of the Jew to the Holy Land as based on longing for it, not rootedness in it. The Jew is thus obliged to be a foreigner in his own land, which shapes his nomadic character:…”

Section: Buber and Rosenstock-huessy: The Theological Aspect Of Migra...mentioning

confidence: 99%

“…"The land is mine," says God to the people; the holiness of the land removes the land from its natural hold as long as it could take hold of it; the holiness infinitely increases its longing for the lost land and henceforward no longer lets it feel entirely at home in any other land. (Rosenzweig [1929] 2005, p. 319) Buber's Zionism thus strives to fulfill Rozenzweig's ideal of the Jew as an eternal immigrant in the Land of Israel.…”

Section: Buber and Rosenstock-huessy: The Theological Aspect Of Migra...mentioning

confidence: 99%

A Dialogic Theology of Migration: Martin Buber and Eugen Rosenstock-Huessy

Maor

2023

Religions

View full text Add to dashboard Cite

Martin Buber (1878–1965) and Eugen Rosenstock-Huessy (1888–1973) were influential theologians and intellectuals known for their heterodox theologies and for their visions of a society based on dialogue. Both experienced migration. Buber emigrated during his teens from Vienna to Galicia, then, after his marriage, from Vienna to Germany, and finally from Germany to Palestine in 1938. Rosenstock-Huessy, a Christian theologian of Jewish origin, fled Germany in the wake of the Nazi rise to power in 1933. Independently and in different contexts, these thinkers employed their theologies in the 1930s and 1940s, advocating for immigration against the prevailing ideas of nativism and developing an (embryonic) theory and praxis of dialogic integration. Both sought to replace the popular totalistic and intolerant melting-pot ideology. This essay explores Buber’s and Rosenstock-Huessy’s approaches to immigration and its reception, the influence of their immigration experiences, and the relation to their approaches to other aspects of their thought. It explores the nativist theological approaches they opposed and the anti-nativism that might have inspired them. Finally, this essay examines the novelty of their approaches; while their theological advocacy of immigration was unique only in their times, their dialogical approach to integration stands out, even with regard to the contemporary multicultural approach, due to its theological edge.

show abstract

“…Cultural anthropology, starting in Germany, developed instead from the critique of neo-Kantianism. So did Walter Benjamin’s generation, including Gerschom Scholem (1971), Franz Rosenzweig (2005) and Martin Buber, as well as its pioneer, Soren Kierkegaard. Thus, we can understand Walter Benjamin (1999) and his brief excursus into ‘analogism’ in his essay on the ‘mimetic faculty’.…”

Section: Ontological Classifications: Chinese Mimesismentioning

confidence: 99%

Ontology or Theology? François Jullien and Chinese Vitalism

Lash

2022

Theory, Culture & Society

View full text Add to dashboard Cite

François Jullien intervenes into the ontology debates to understand Chinese thought as an anti-ontology, but instead in terms of ‘life’, that is as a sort of vitalism. Chinese anti-ontology features the juxtaposition of the wu (there-is-not) with the you (there-is). This, I argue, maps onto theology’s counterposition of otherworldly and this-worldly. Here Daoism features an ascetic and unstratified wu in contraposition to Confucianism’s you of moderation and stratification. We contrast ontology’s causation with ‘efficacy’ in Jullien’s Chinese thought. We read Zhuangzi’s ‘Equalization of Things’, where the inequalities of the you are equalized in the wu, as a sort of vitalist object energetics. We turn to Chinese ethics, and its driving virtue of yi. We understand the yi not as ‘righteousness’, which is a theological attribute of Christ, but instead as closer to political ‘right’, in China embedded in immanentist forms of life. Western Cartesian ontology is often contrasted with Chinese thought that works through a certain ‘analogism’. We read this, with Walter Benjamin’s Chinese ‘mimetic’ faculty, in terms of a vitalist energetics, a forcefield of the Ten Thousand Things.

show abstract

3. Death and the Fear of Death in Franz Rosenzweig’s The Star of Redemption

Cited by 4 publications

References 0 publications

Migration, Exile, and Vocation in the Metropol: The Figure of Joseph in the Early Writings of Léon Askenazi

Migration, Exile, and Vocation in the Metropol: The Figure of Joseph in the Early Writings of Léon Askenazi

A Dialogic Theology of Migration: Martin Buber and Eugen Rosenstock-Huessy

Ontology or Theology? François Jullien and Chinese Vitalism

Contact Info

Product

Resources

About