By Aubrey L. Glazer
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Additional info for A New Physiognomy of Jewish Thinking: Critical Theory After Adorno as Applied to Jewish Thought
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.