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
With the arrival of Spinoza, rational questioning of Jewish faith now becomes possible. Jewish philosophy for Wolfson then begins with Philo and, for all intents and purposes of the historian, ends with Spinoza. Beyond those bookends, there is nothing new, especially in the Diaspora in terms of Jewish philosophy, let alone any significant steps toward a New Thinking in Judaism. 18 New Physiognomy of Jewish Thinking The influence of these and other essentialisms upon Jewish philosophy has greatly limited the evolution of New Thinking in Judaism.
34 Is Wolfson’s adept suggestion of “a hermeneutical criterion of objectivity that avoids the extremes of absolute relativism, on the one hand, and relative absolutism, on the other”35 really possible? Is there a path that balances the particular within the universal and the universal within the particular? ”37 Each of these critical questions continues to guide the prospects of a new physiognomy of Jewish Thinking. How far can this new physiognomy morph in challenging the present reified paradigm of Machshevet Yisrael, and still be so called?
3 What about the reality of metaphysical atheism, in the wake of thinkers like Nietzsche and Adorno, might affect a thinking poetry and a poetics of alterity? These stand as our guiding questions. To simply go on thinking as usual, in denial of the urgent metaphysical reality of the hour is a betrayal of the first order. There is no longer a place for categorical expositions in the form of pat theology if that form denies the reality of lived experience. 4 Indeed there is a need for alternative narratives that expand the horizon of a given religion beyond its own borders,5 but theology no longer seems capable of such a task.
A New Physiognomy of Jewish Thinking: Critical Theory After Adorno as Applied to Jewish Thought by Aubrey L. Glazer