By Aubrey L. Glazer

A New Physiognomy of Jewish Thinking is a look for authenticity that mixes serious considering with a craving for heartfelt poetics. A physiognomy of considering addresses the determine of a existence lived the place conception and praxis are unified. This research explores how the severe essays on song of German-Jewish philosopher, Theodor Wiesengrund Adorno (1903-1969) inevitably accompany the downfall of metaphysics. by way of scrutinizing a severe juncture in glossy highbrow historical past, marked in 1931 through Adorno's founding of the Frankfurt Institute for Social study, ignored purposes of severe idea to Jewish concept develop into attainable. This research proffers a positive justification of a severe point of view, reconstructively proven how such beliefs are noticeable less than the genealogical proviso of re/cognizing their unique that means. Re/cognition of A New Physiognomy of Jewish Thinking redresses overlooked purposes of damaging Dialectics, the poetics of God, the metaphysics of musical considering, reification in Zionism, the transpoetics of Physics and Metaphysics, in addition to correlating Aesthetic concept to Jewish legislation (halakhah). >

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If the desire to embark unto the true authenticity of experience escapes any recognizable physiognomy of inherited forms, at what point will it cease to be Jewish Thinking? At what point does yearning for true authenticity of experience move beyond Mosaic shattering into Abrahamic leave-taking altogether? 22 New Physiognomy of Jewish Thinking Negative Dialectics: A Sketch Having spent significant effort in searching out and critiquing those thinkers nearing this critical horizon of theory and praxis, it is fitting to close with a reflection on the methodology that contributes most to the lacuna in Jewish Thinking.

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. ”6 Sincere theology is nearly never critical enough. The problem is twofold: first, after Auschwitz, lived experience grounded in history cannot be denied its effect on thinking; secondly, invoking tradition in a post-traditional world does not necessarily inspire critical thinking. 10 To rise again from the ashes of such deicide is to return to confront the razed limits of the limitless.

This word, “DaSein,” is used here in the traditional metaphysical sense. It signifies: presence. Poetic thinking is being in the presence of . . and for the god. Presence means: simple willingness that wills nothing, counts on no successful outcome. Being in the presence of . . 56 An earlier pre-Christian aroma of presencing that arises out of, and presents itself within, the intrinsically Jewish theological overflow, here returns from within the ontological realm. However, the site of this return that presences is now within a poetic thinking.

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