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
55 What is crucial in this negative turn in dialectics is a decentering of the subject to no longer be capable of rationally penetrating all of reality, thus allowing for a liberation from the compulsion of unifying all its knowledge. What emerges is a subject with access to a different kind of knowing. ”56 In what follows, I explore some contours of that “uncharted” territory, that interworld between imagination and reality, known as the imaginal. 57 Opening to the Imaginal through the Negative in Adorno’s Dialectics Just as within the aniconic surface of Judaism58 there remains a highly cultivated formless iconic embodiment within its mystical layers, so too within the rationalism undergirding Adorno’s neo-Hegelian dialectical process, there are other colors shining forth from the chasm of nonbeing.
For the Denker already realizes that “the poetic character of thinking is still veiled over . . ”41 Once attuned to the power of a thinking poetry, a more poetic thinking is then possible. 44 To be ready for this glimmer of the last requires what remains in the offing to be futurized. The other possibility is a further rupture in the temporal-spatial realm, whereby another realm opens from its interiority to reveal the concealed origin which grounds be-ing’s truth. The move beyond Being to original be-ing parallels the movement away from God to the original gods.
16 This is especially evident after the Shoah, where the embarrassment over the intersection of esoteric and critical knowledge has only increased. 17 The possibility of Jewish Thinking as authentic philosophy resurfaces in the epilogue to philosopher Robert Gibbs’ critical work on Emmanuel Lévinas and Franz Rosenzweig. ” 1. Universal Accessibility: (a messianic universalism that is theocentric); 2. Primacy of Ethics: (encountering truth through praxis); 3. Sociality not Individuality: (responsibility in community and public society); 4.