Download The New Yearbook for Phenomenology and Phenomenological PDF
Publish 12 months note: First released in 2012 by way of Acumen
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"NYPPP" offers an annual foreign discussion board for phenomenological study within the spirit of Husserl's groundbreaking paintings and the extension of this paintings by means of such figures as Scheler, Heidegger, Sartre, Levinas, Merleau-Ponty and Gadamer.
Read or Download The New Yearbook for Phenomenology and Phenomenological Philosophy: Volume 11 PDF
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Additional info for The New Yearbook for Phenomenology and Phenomenological Philosophy: Volume 11
Example text
Despite the fact that “recent deci cades” had seen the emergence of “pseudonaturalistic” racial and völkisch theories that do detach a necessary essence or existence of the Volk from contingent facts about it, these theories do not, in Rosenzweig’s view, meet the Jewish need he has described. Instead they make available a notion of völkisch “essence” (Wesen), of a “persistent character of a Volk” (AT, 691 – 92/17) that becomes available for atheistic projection. What is then projected onto Jewish essence (here we can discern a caricatured version of Hermann Cohi hen’s philosophy of ethical monotheism)36 is the “autonomy of the moral law” (AT, 693/19).
Of the whole of mathematics. (LRE, 125) In The Concept of Religion this irony takes another turn. There Cohen argi gues against the Schleiermacherian tendency to view religion psychologi gistically as an expression of a “feeling of the infinite,” which Cohen strictly opposes to what is for him the key “religious feeling,” that of sympi pathy with another’s suffering. Schleiermacher’s “feeling of the infinite” is understood by Cohen to be a kind of totalization, in that it envisions man “giving himself up to” God, understood, pantheistically, as the universe.
Looking not only at what Rosenzweig acknowledges as his debt to Cohen, but also at those aspects of Cohen’s thought that he does not diri rectly acknowledge, but that nevertheless become effective in his thinking, will allow us to focus on how Rosenzweig framed and developed his thinkii ing of individuality and chosenness/election. * How does one assess the legacy of a philosophical school or movemi ment? This was a question Franz Rosenzweig liked to raise with respect to Hermann Cohen, a figure whom he greatly admired, and his “school,” Marburg Neo-Kantianism.