ZU "HEGEL UND DER STAAT" Der erste, der das Leben Hegels schrieb, war der Konigsberger Professor Karl Rosenkranz. Sein Buch erschien 1844. Der Verfasser hatte Hegel noch seIber gekannt. Unter den person lichen treuge­ bliebenen Schiilern ist er einer der freieren; ohne daB er seinen Anschauungen nach gerade der Hegelschen Linken zuzurechnen ware, ist ihm doch manches mit ihr gemein; nicht bloB eine gewisse Selbstandigkeit gegeniiber der Systematik des Meisters, sondern mehr noch eine eigentiimliche Zersplitterung und Beweglichkeit des Empfindens, ein (...) unruhig stoffsiichtiges Hineingreifen in die Schatze der Zeit und Vergangenheit, ein starker Hang endlich zum geist­ reichen Widersinn stell en den Verfasser der "Asthetik des HaBlichen" fast eher in die Reihe der StrauB, Bauer, Feuerbach als zu den Marheineke, Gabler und Henning. Sein Hegelbuch zeigt von diesen Eigenschaften verhaltnismaBig wenig; sie sind da zuriickge­ drangt durch die fromme Achtung des Schiilers gegen den toten Meister und wohl auch durch den Ernst des BewuBtseins, sozusagen im amtlichen Auf trag der Schule zu schreiben: die Lebensgeschichte trat an die Offentlichkeit als Erganzungsband zu den Werken. Auch die Menge handschriftlichen Stoffes, die das Buch im Abdruck oder Auszug brachte, tat das ihre, dem Verfasser den Ratim fiir seine eigenen Fliige einzuengen. Immerhin wird der Leser des noch heute unentbehrlichen und urn seiner ausgepragten und zeitcharakteristi­ schen Eigenart willen wohl nie ganz iiberftiissig zu machenden Buchs noch genug wunderbare Einfalle darin finden. (shrink)

This volume is a perfect guide for students of the great philosopher and for a broader general audience seeking an introduction to Rosenzwieg's ideas.

Franz Rosenzweig (1886-1929) is one of the most significant German Jewish philosophers of the twentieth century. Published in German in 1920 and now finally available in English for the first time, Hegel and the State is a major contribution to the understanding of Hegel's political and social thought and a profound analysis of the intellectual currents that shaped the German state in the late nineteenth and early twentieth centuries. Through careful readings of Hegel's early handwritten manuscripts, Rosenzweig (...) shows that Hegel was wrestling with the problem of how to reconcile the subjectivity and freedom of the individual within a community and ultimately the political state. According to Rosenzweig, the route out of this conundrum chosen by Hegel shaped his mature political philosophy, where he saw the relationship between the individual and the state as reciprocal. At a deeper level, the significance of Hegel and the State lies in the way that Rosenzweig explains the failure of Hegel's quasi-communitarian view of the state to emerge, due to the authoritarian direction of the newly-unified German state under Bismarck. Anticipating the political and moral disaster that was to follow, Rosenzweig concludes by questioning the very viability of any theory of the state that relies on the pillars of bureaucratic militarism and a government-supported capitalist business culture. With the inclusion of a Foreword by Myriam Bienenstock and a substantial Afterword by Axel Honneth, Hegel and the State is a ground-breaking work of early twentieth-century philosophical and political thought. It is essential reading for students of Hegel, German Idealism, Jewish philosophy, and the origins of critical theory. It will also be of interest to those in related subjects such as the history of sociology, and German and intellectual history. (shrink)

Franz Rosenzweig's philosophical writings from his years of study (1906-1914) are now published for the first time. The publication of his historical and art-historical works is planned. In the first part of the two - volume publication we find his seminar work on the main subjects of the Kantian philosophy, which he gave to his academic teachers Alois Riehl at the Friedrich Wilhelm University of Berlin (1907/1908) and the professors Jonas Cohn and Hans Rickert at the University of (...) Freiburg (1908) / 1910). They provide an insightful insight into the development of his philosophical thinking and testify to the intensive study of Kant, which was later to be found in the system of Rosenzweig's "Star of Redemption" (1920). "The three verbs, which form the star, namely, the question of the possibilities 'to perceive the All', 'to experience the miracle,' to 'ask the kingdom,' is what the temporality of the thematized in it appears, In a certain analogy to the three epigrams, which, with their respective 'objects' indicated by infinitives, set aside the field of philosophizing in Kant: 'to know', 'to do', 'to hope.' " (Bernhard Casper). (shrink)

Fusing philosophy and theology, the book assigns both Judaism and Christianity distinct but equally important roles in the spiritual structure of the world and ...

On Jewish Learning collects essays, speeches, and letters that express Rosenzweig's desire to reconnect the profound truths of Judaism with the lives of ordinary people.

This volume brings together Rosenzweig's central essays on theology and philosophy, including two works available for the first time in English: the conclusion to Rosenzweig's book Hegel and the State, and Rosenzweig's famous letter to Rudolph Ehrenberg known as the Urzelle of the Star of Redemption, an essential work for understanding Rosenzweig, Weimar theology and philosophy, and German idealism and the existential reaction of the period. Additional selections are presented in new or revised translations. Introduction and (...) notes by Franks and Morgan set Rosenzweig's works in context and illuminate his role as one of the key thinkers of the period. (shrink)

Avec Walter Benjamin, Franz Rosenzweig (1886-1929) est sans conteste l'une des figures les plus originales de la pensée allemande du début du XXe siècle. Les effets de ses œuvres ont été immédiatement sensibles dans toutes les orientations du judaïsme allemand, au cours même de l'identité allemande lorsqu'avec Martin Buber il donna une nouvelle traduction de la Bible, et, plus généralement, dans la philosophie qui voulait, comme la pensée de Heidegger, rompre avec l'idéalisme, la tradition métaphysique ou avec les (...) illusions du positivisme d'avant-guerre ; mais c'est surtout dans la controverse avec le christianisme que se précise peu à peu une nouvelle conception de l'existence juive, une nouvelle perspective messianique. La genèse de son livre majeur, L'Étoile de la Rédemption, est, elle aussi, peu commune puisque Rosenzweig l'a d'abord ébauché, dans les tranchées où il était mobilisé, à travers des conversations, des correspondances - en situation de dialogue donc -, puis l'a poursuivi en en rédigeant une partie sur des cartes postales adressées à sa mère. Le présent recueil rassemble ces textes préparatoires de même qu'une sorte de longue postface explicative, des cours qu'il donna dans le nouvel institut d'enseignement qu'il avait fondé à Francfort, ainsi que des extraits du journal de l'auteur. Autant d'éclairages qui permettent de mieux comprendre L Étoile de la Rédemption, ses présupposés comme ses points de fuite, et qui esquissent les perspectives politiques, esthétiques et philosophiques dont un second volume se fera plus précisément l'écho. (shrink)

"Today, more than three-quarters of a century after it was written, the critique of philosophy in this book is what makes it of such great interest.

Not only does this book further our understanding of Rosenzweig's daunting work, The Star of Redemption -- a seemingly inexhaustible text -- but of Rosenzweig's ...

Lettre à Margrit Rosenstock du 29 juillet 1917 (p. 17) Cher être singulier, – car c’est ce que tu es maintenant redevenue depuis des jours, et le temps que cette lettre arrive, cela fera déjà tellement longtemps que tu y seras de nouveau habituée. La période qui suit une permission est et demeure affreuse ; moi non plus je ne me sens pas encore bien dans ma peau d’ours. Ce dimanche qui m’avait momentanément rendu figure humaine était trop beau. S’ajoute (...) à cela pour moi maintenant la contrarié... (shrink)

"Today, more than three-quarters of a century after it was written, the critique of philosophy in this book is what makes it of such great interest.

This article presents Franz Rosenzweig’s concept of redemption as a vehicle for raising some important questions for confronting the contemporary movement of Transhumanism. The upshot of our discussion is located in the existential questions asked, following a philosophical comparison of Rosenzweig’s religious and philosophical commitment to human life in its most robust form, with Transhumanism’s scientistic vision. To do so, the article first discusses some techno-scientistic assumptions of Transhumanism, showing that it presumes what was once a core (...) principle of German Idealism, the identity of reason and being, against which Rosenzweig rebelled. Then, the article turns to examine Rosenzweig’s humanistic redemptive vision and its emphasis on the corporeal, the temporal, and the worldly. The conclusion makes explicit the ways in which Rosenzweig’s redemptive vision provides a contrasting model to the one set forth by Transhumanism. (shrink)

Franz Rosenzweig's near-conversion to Christianity in the summer of 1913 and his subsequent decision three months later to recommit himself to Judaism is one of the foundational narratives of modern Jewish thought. In this new account of events, Benjamin Pollock suggests that what lay at the heart of Rosenzweig's religious crisis was not a struggle between faith and reason, but skepticism about the world and hope for personal salvation. A close examination of this important time in (...) class='Hi'>Rosenzweig's life, the book also sheds light on the full trajectory of his philosophical development. (shrink)

Benjamin Pollock argues that Franz Rosenzweig's The Star of Redemption is devoted to a singularly ambitious philosophical task: grasping 'the All' - the whole of what is - in the form of a system. In asserting Rosenzweig's abiding commitment to a systematic conception of philosophy, this book breaks rank with the assumptions about Rosenzweig's thought that have dominated recent scholarship. Indeed, the Star's importance is often claimed to lie precisely in the way it opposes philosophy's traditional (...) drive for systematic knowledge and upholds instead a 'new thinking' attentive to the existential concerns, the alterity, and even the revelatory dimension of concrete human life. Pollock shows that these very innovations in Rosenzweig's thought are in fact to be understood as part and parcel of the Star's systematic program. But this is only the case, Pollock claims, because Rosenzweig approaches philosophy's traditional task of system in a radically original manner. (shrink)

A reprint of the Schocken Books edition of 1961.

Captatio benevolentiae Le « Reich », c’est à la fois le Royaume et l’Empire, le Royaume des cieux et les royaumes terrestres. Dans ces « Reiche », le pouvoir terrestre est intrinsèquement lié à l’autorité divine. Mais le « Reich » nous permet également d’en percevoir l’autre face : le Royaume des cieux, tel qu’il s’imagine, s’espère et s’anticipe, s’étaye sur la notion du pouvoir politique terrestre ; en ce sens, il en est également indissociable. Cette problématique que la notion (...) de « Reich... (shrink)

The Star of Redemption, * which presents Franz Rosenzweig's system of philosophy, begins with the sentence "from death, (vom Tode) , from the fear of death, originates all cognition of the All" and concludes with the words "into life. " This beginning and this conclusion of the book signify more than the first and last words of philosophical books usually do. Taken together - "from death into life" - they comprise the entire meaning of Rosenzweig's philosophy. The (...) leitmotif of this philosophy is the life and death of the human being and not the I of philosophical idealism, where man ultimately signifies "for ethics" no more than" . . . a point to which it (ethics) relates its problems, as for science also he (man) is only a particular case of its general laws. "l Rosenzweig deals with the individual's actual existence, that which is termi nated by death; he speaks of the individual's hic et nunc, of his actions and decisions in the realm of concrete reality. This philosophy is not an exposition of theoretical principles. It is not concerned with man in general in abstract time, but rather with the individual human being, designated by a proper name, living in his particular time. ** Human existence in its finiteness and temporalness forms the focus in which Rosenzweig's motif can be gathered together. (shrink)

Den Begriff ‚Anerkennung‘ hat der deutsch-jüdische Denker Franz Rosenzweig benutzt, um sein Verlangen nach einem gegenseitigen Verhältnis zwischen Christentum und Judentum auszudrücken, das auch die theoretische Anerkennung des Judentums seitens der Christen beinhalten würde. Auf den Terminus ‚Anerkennung‘ griff Rosenzweig aber weder in seinen frühen Hegelstudien zurück noch in der Dialogphilosophie, die er stiftete. Sein dialogisches Denken erarbeitete er eher als eine Offenbarungsphilosophie, in welcher ein ‚Ich‘ erst mittels der Antwort auf den Anruf eines ‚Andern‘ entstehen würde.

È un onore per me, e nello stesso tempo un grande piacere, aprire il convegno su Franz Rosenzweig e il futuro del suo «nuovo pensiero». Permettetemi, in qualità di Presidentessa dell’Internationale Rosenzweig-Gesellschaft, di presentare i miei ringraziamenti e la mia gratitudine – e quelli della Società – alle autorità accademiche dell’Università di Chieti-Pescara e agli organizzatori dell’evento. Vorrei anche cogliere l’occasione di questo Convegno per richiamare il ricordo della nostra Presidentessa onoraria, Rivka Horwitz, deceduta di recente, il (...) 4 gennaio 2007, a Gerusalemme. Riwka Horwitz, che partecipava attivamente a tutti i nostri incontri – mi ricordo della sua presenza e dei suoi interventi a Kassel, ma anche a Tempe, in Arizona –, ha ancora potuto partecipare al nostro Convegno di Gerusalemme, ed è con sorpresa, e con molta tristezza, che abbiamo saputo della sua scomparsa. Veniva dalla Germania: nata nel 1929 a Bad Homburg, era emigrata fin dal 1933 in Palestina, ed è in Israele che aveva scelto di vivere ed insegnare – soprattutto all’Università Ben Gurion, a Beer Sheva, dal 1975. Ma dopo la guerra non aveva neppure avuto timore di tornare in Germania e di interessarsi là delle tracce dell’eredità ebraica. Questo fatto manifestava già il carattere intrepido che mi ha sempre colpito in lei: è necessario ad una donna – soprattutto una donna che, come lei, veniva dal mondo ebraico ortodosso e praticante – per pretendere di farsi strada in un Paese ostile, un Paese che dovette apparirle ostile, e che lo era, senza alcun dubbio, per molti versi. (shrink)