By Willi Goetschel
Exploring the topic of Jewish philosophy as a arguable development web site of the venture of modernity, this publication examines the results of the several and sometimes conflicting notions that force the talk at the query of what Jewish philosophy is or might be.
The thought of Jewish philosophy begs the query of philosophy as such. yet "Jewish philosophy" doesn't simply replicate what "philosophy" lacks. quite, it demanding situations the venture of philosophy itself. interpreting the idea of Spinoza, Moses Mendelssohn, Heinrich Heine, Hermann Cohen Franz Rosenzweig, Martin Buber, Margarete Susman, Hermann Levin Goldschmidt, and others, the booklet highlights how the main philosophic moments in their works are these within which particular issues in their "Jewish questions" tell the rethinking of philosophy's disciplinarity in significant terms.
The lengthy late popularity of the modernity that informs the serious trajectories of Jewish philosophers from Spinoza and Mendelssohn to the current emancipates not only "Jewish philosophy" from an infelicitous pigeonhole those philosophers so pointedly sought to reject yet, extra very important, emancipates philosophy from its fake claims to universalism.
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Extra info for The Discipline of Philosophy and the Invention of Modern Jewish Thought
Example text
358) Mich Armen hassen sie aber ganz besonders, indem sie behaupten: ich sei von Haus aus einer der Ihrigen, ich sei ein Abtrünniger, ein Überläufer, der die heiligsten Bande zerrissen, ich sei jetzt sogar ein Spion, der heimlich auskundschafte, was sie, die Narren, zusammen treiben, um sie nachher dem Gelächter seiner neuen Genossen Preis zu geben; und ich sei so dumm, nicht mal einzusehen, daß diese zu gleicher Zeit über mich selbst lachen und mich nimmermehr für ihres Gleichen halten— (B2, 298) Heaping accusation upon accusation, thus exposing the narrator more and more as renegade, Heine concludes anticlimactically with the laconically disarming comment following the dash with which this rant concludes: And there the fools speak sensibly enough.
In this case Jewish philosophy) minority counterposition over and against a supposedly established dominant mode of thought—a claim that would call for the desideratum of a counterhistory of Jewish philosophy—the theoretical trajectories of Jewish philosophers call for a different approach. The rich legacy of their thought suggests critical reserve against attempts at any such form of attributive affiliation. There is no doubt that the projects as diverse as those of Spinoza, Mendelssohn, Maimon, Cohen, Buber, Rosenzweig, to name just a few, can be viewed in terms of a project of a self-identical Jewish philosophy.
2 The transition from designations like “Hebrew” and “Israelite” to “Jewish” is to be seen in the context of the renegotiation of Jewish identity in modernity and occurs via the debate over whether Jews are a religious group, a nation, an ethnicity, or to be seen in terms of any other entity. It is one of the fundamental challenges of addressing Jewish identity that notions of religion and nationality represent categories that reflect less the issue at hand but, rather, the problem of the derived and unreliable nature of these categories themselves.