Der Mensch und Sein Werk

Rosenzweig, Franz

doi:10.1007/978-94-017-0958-3_1

Cited by 6 publications

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“…In a letter to Martin Buber from 21 May 1924, Rosenzweig, rather bizarrely, refers to Hirsch as "the preplagiarizer [Vorplagiator] of the idea of the Jewish and Christianity theory" that he elaborates in part 3 of the Star of Redemption. 72 If Hegel presents the history of religions in terms of a single developmental trajectory culminating in Christianity, a process in which the difference between God and human beings is gradually sublated, Hirsch, like Rosenzweig, moves to preserve the distinction between God and human beings. However, where Rosenzweig emphasizes a notion of God that relates to human beings dialogically, Hirsch insists that religion is not to be understood in terms of the relationship between human beings and God but rather in terms of the relationship of the human being with its own potentiality for freedom.…”

Section: ■ Spirit At War With Itselfmentioning

confidence: 99%

Samuel Hirsch, Hegel, and the Legacy of Ethical Monotheism

Erlewine

2019

H. Theolo. Review

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This essay examines Samuel Hirsch’s Religious Philosophy of the Jews as a forerunner of twentieth-century works of ethical monotheism in modern Jewish thought. In particular, it explores Hirsch’s use of the dichotomy between monotheism and idolatry as a way to resist Hegel’s attempts to incorporate Judaism into his developmental history of religion. Hirsch frames his opposition to the Hegelian account of religion by means of providing a rival interpretation of Genesis 3 to that offered by Hegel in the Lectures on the Philosophy of Religion. After juxtaposing Hegel’s and Hirsch’s respective interpretations of Genesis 3, I explore Hirsch’s account of religion, which, unlike Hegel’s, is presented in terms of the dichotomy of true and false religion. Finally, I will briefly highlight how Hirsch’s basic strategy for understanding Judaism vis-à-vis other religions—namely, casting the dichotomy between monotheism and idolatry in starkly ethical terms—is taken up and utilized by Hermann Cohen and Emmanuel Levinas in the twentieth century.

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Section: ■ Spirit At War With Itselfmentioning

confidence: 99%

Samuel Hirsch, Hegel, and the Legacy of Ethical Monotheism

Erlewine

2019

H. Theolo. Review

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“…Rosenzweig's statement is actually based on Cohen's writings about aesthetics and about religion: in the last part of his System der Philosophie, Ästhetik des reinen Gefühls (1912), Cohen explicitly maintains that the human being that is the object of artistic representation or the character of a work of literature is not a type, but rather an individual. Just three years later, however, in his first book about philosophy of religion, Der Begriff der Religion im System der Philosophie (1915), Cohen states that the human being that is represented by art is not really an individual: only the man of religion is really individual; the human being represented by art (or the character of a work of literature) is merely a type 2 .…”

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confidence: 99%

The Problem of Individuality in Hermann Cohen’s Aesthetics

Gamba

2019

Vestn. Ross. univ. družby nar., Ser. Filosofiâ

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Franz Rosenzweig devoted particular attention to the problem of individuality in Hermann Cohen’s philosophy. He writes that, in comparison with the individuality of the man of religion, “the human being about which aesthetics knew [...] fades now in all its aesthetic individuality to a ‘mere type’”. This statement is actually based on Cohen’s writings: in Ästhetik des reinen Gefühls (1912), Cohen explicitly maintains that the human being that is the object of artistic representation is not a type, but rather an individual. Just three years later, however, in his first book about philosophy of religion, Der Begriff der Religion im System der Philosophie (1915), Cohen states that the human being that is represented by art is not really an individual; only the man of religion is really individual; the human being represented by art is merely a type. In this paper my aim is to argue for the thesis that these opposite statements belong to different points of view. From an aesthetic point of view the human being represented by art has to be considered as truly individual, but the systematic overview adopted in Der Begriff der Religion can teach us that the individuality of the human being represented by art can’t be maintained from a different point of view than the aesthetic one.

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“…The infinitive of the verb, φράγνυµι (fragnumi) but also φράξοµαι (fraxomai) means "to enclose", "to crowd ones against others", "to put walls", "to fortify". In this sense the word is a reminder of a significant character of the phenomenon, the idea of separated, defined territories, portions of space regulated with an established order, with an apparatus of rules that distinguishes what is inside to what is outside the border (see the definition of "territory" in Schmitt [1991] and Rosenzweig [2007]).…”

Section: Fragmentationmentioning

confidence: 99%

An institutional approach to urban fragmentation : power and sustainability in un-recognized settlements of Mumbai

Michelutti

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Urban fragmentation is a phenomenon which characterizes the so-called "global city", both in the North and in the South of the world. Since the 1990s, several disciplines have approached fragmentation dynamics from different perspectives, mainly focusing on their consequences in the urban fabric. Urban fragmentation has risen to the attention of decision-makers as a "political issue" during the 2000s, particularly after the global crisis of 2008, with the increase of socio-economic inequalities in urban areas and the emerging of the question of rights as key issues for city development. In this period some authors started a debate on the causes and the roots of the phenomenon, influenced by their different ethical-political and ideological positions on society and on the city. Thus urban fragmentation has become one of the paradigmatic phenomena to rethink what sustainability actually is in its urban connotation and to question current policies addressing sustainable development at the city scale. The research explores urban fragmentation processes through a new institutional approach. Following the French-Syrian linguist Emil Benveniste, within a neo-institutionalist perspective, institutions are thought of here in a "radical" way, as entities structuring society (state, law, religion, technology, processes of thought and word, etc.), thus including both organizations and mental models and coming back to their etymological meaning in the Indo-European culture. This focus allows the research to go beyond the superficial facets of the phenomenon and understand the relations in place between the socio-spatial aspects, the institutional roots, the power balances and the planning solutions which involve fragmented territories. In this work the knowledge of the phenomenon is generated through an analysis grounded in the researcher's fieldwork experience in Mumbai. In the literature, Mumbai is commonly identified as a "fragmented city", and this statement is confirmed by a wide range of narratives on the theme. The research works at the community scale, focusing on three legally un-recognized settlements and using these case study areas for their richness in evidencing fragmentation dynamics characterizing the whole urban fabric. Key findings from the analysis of the fieldwork are that the "not notified" settlements are involved in power relations without any protection by the public authorities and, due to their condition of socio-economic and legal-political vulnerability (even in relation to other recognized slums in Mumbai), develop underlying practices of negotiation with the Municipality and criminal institutions, which control the territory, bypassing conventional urban policies and developing specific planning rationalities. At the empirical level, the research shows the importance of the recognition of "not notified" settlements, seeking basic rights to the city, promoting inclusive urban policies and mitigating fragmentation tendencies. On a methodological plane, the narrative of the research shows the key role played by institutions in shaping fragmentation processes and the relevance of the institutional dimension in understanding the complexities embedded in these urban dynamics. From a theoretical perspective, the research allows reconsidering the role of equity in planning practices: a more equal distribution of power, as emerged in some case study experiences, is a pre-condition in reducing urban fragmentation and in fostering a sustainable development of the city.

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Der Mensch und Sein Werk

Cited by 6 publications

References 0 publications

Samuel Hirsch, Hegel, and the Legacy of Ethical Monotheism

Samuel Hirsch, Hegel, and the Legacy of Ethical Monotheism

The Problem of Individuality in Hermann Cohen’s Aesthetics

An institutional approach to urban fragmentation : power and sustainability in un-recognized settlements of Mumbai

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