An Episode of Jewish Romanticism: Franz Rosenzweig’s the by Ernest Rubinstein

By Ernest Rubinstein

Studying romanticism within the considered Jewish thinker, Franz Rosenzweig, this booklet compares his magnum opus, The superstar of Redemption, with Leo Baeck's essay, "Romantic Religion," and Friedrich Schelling's Philosophy of paintings, texts representing exact and, to a wide volume, antagonistic interpretations of romanticism.

Rosenzweig's suggestion was once formed by way of highbrow histories: Germany's and Judaism's. simply because romanticism had this type of yes effect on glossy German writing and proposal, it turns into a query even if, and to what quantity, Rosenzweig, too, was once a romantic. a part of the strength of the query derives from the tensions occasionally famous among Jewish and romantic worldviews. during this publication, writer Ernest Rubinstein exhibits The famous person of Redemption to be alongside the spectrum of principles that extends among Baeck and Schelling, and therefore illustrates a professional romanticism.

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Additional info for An Episode of Jewish Romanticism: Franz Rosenzweig’s the Star of Redemption

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At first, Schelling incorporated into his view of system that it could never be completed. The point of the system-ideal was to stimulate the act towards completing it which, only while it is still exercised, offers scope for the thinker's freedom. Rosenzweig understands this Fichtean idea to have been expressed in the first two words of the manuscript, "eine Ethik," which he takes, not for the end of a sentence whose beginning is lost, but for the title of the System-Program itself. Schelling had indeed understood himself to be formulating "ein Gegenstueck zu Spinozas Ethik" (a counterpart to Spinoza's ethics).

The infinite self of idealism is a paragon of activity; but the finite selves, whose logical reconstructions of their own generation issue in their own disappearance do illustrate an ideal of passivity. Rosenzweig emphasizes the final surrender of volition that the finite self makes in its inverse work of reconstructive logic. It no longer wills its own acts, but rather the "supreme personality's" act of self-positing (SR 144). Here is the idealist analog to Baeckian romantic will-Iessness. But that leaves three romantic ideas that Rosenzweig does not reject-experience, feeling, and miracle.

Of all three elements of reality, it is only the world whose essence is not yet established. It is true that, in the reciprocal act of creation between God and world, God actively affirms the categories or kinds of things in the world. These worldly kinds are universalsbut, insofar as they are many and mutually limiting, they are also particulars. And the particular is always subject to death or destruction. 1s So, the worldly kinds, as particular universals, press for a force to sustain them, which God supplies.

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