Journal articles: 'Buber, Martin, Rosenzweig, Franz'

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Hadad, Yemima. "“Ich Habe Nicht Geantwortet”: Hermeneutics of Secrecy, Religious Silence, and Dialogvergessenheit in Martin Buber’s Exchange with Franz Rosenzweig about Halakhah." Naharaim 14, no. 1 (June 25, 2020): 103–32. http://dx.doi.org/10.1515/naha-2019-0015.

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AbstractThe exchange between Martin Buber and Franz Rosenzweig on the status of halakha is a well known, but also frustrating fixture in scholarship. For rather than responding to Rosenzweig’s critique, Buber seems to retreat in silence, claiming to be “unable to speak” about his position on Jewish Law. Scholars have generally tried to explain Buber’s failure to respond on philosophical and biographical grounds. What I propose, by contrast, is to revisit the question of Buber’s silence and secrecy from a hermeneutical standpoint, arguing that Buber engaged in a deliberate strategy of concealment that constituted its own form of response. The hermeneutics of silence discloses a call for religious renewal that follows a state of Dialogvergessenheit, but which cannot be made audible. Neither dialogue nor its remembrance can be commanded. While Buber struggles with his Nichtredenkönnen, he also stands in a tradition of secretive hermeneutics – the Jewish hermeneutics of sod.

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Morgan, Michael L. "I, You, We: Community and Fraternity in Buber, Rosenzweig, and Levinas." Levinas Studies 14 (2020): 165–85. http://dx.doi.org/10.5840/levinas202152714.

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Levinas’s notion of fraternity and his conception of an ideal human society recover themes from late nineteenth and early twentieth-century social and political thought. In this paper I show how Levinas’s thinking can be illuminated by examining the conceptions of community that we find in Martin Buber’s dialogical thinking and in Franz Rosenzweig’s concept of redemption and redemptive community in The Star of Redemption.

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Morgan, Michael L. "I, You, We: Community and Redemption in Rosenzweig." Naharaim 14, no. 2 (December 16, 2020): 225–41. http://dx.doi.org/10.1515/naha-2019-0013.

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AbstractIn the early decades of the twentieth century, the concept of community (Gemeinschaft) was associated with an ideal society or polity; a host of figures conceived of redemption as the creation and development of community. In this paper, I briefly discuss how this ideal was appropriated by Martin Buber and how genuine community came to mean, for him, a society organized in terms of a collection of I-Thou oriented relationships. I then consider how the same ideal might help us to understand the social and historical ideal which Franz Rosenzweig takes to be the redemptive ideal of Judaism and the Jewish people.

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Waldinger, Albert. "A Prophecy for the Jews." Babel. Revue internationale de la traduction / International Journal of Translation 44, no. 4 (January 1, 1998): 316–35. http://dx.doi.org/10.1075/babel.44.4.04wal.

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Abstract The above article deals with the Yiddish translation of the book of Isaiah by the Yiddish poet and 'nationally minded' Biblical scholar Yehoash (Solomon Bloomgarden) and the extremely important, even revolutionary rendering of Isaiah into German by Martin Buber (with some help from Franz Rosenzweig). Scrupulous attention has been given to the relation of both translations to their Hebrew original and to the elucidation effected by the act of translation. In addition, both are discussed in the context of their respective languages, both diachronically and synchronically, their times, and the need to maintain and defend Jewish cultural morale by reproducing the biblical past and the ancient Near East. Résumé L'article ci-dessus traite de la traduction en yiddish du livre d'Isaïe par le poète nationaliste yiddish Yehoash (Solomon Bloomgarden), un théologien spécialisé dans l'étude de la Bible, et la traduction d'une importance extrême et même révolutionnaire d'Isaïe en langue allemande par Martin Buber (avec l'aide de Franz Rosenzweig). Une attention scrupuleuse a été portée à la relation entre les deux traductions par rapport à l'original hébreux et aux élucidations découlant de l'acte de traduire. En outre, les deux traductions sont analysées dans le contexte de leur langue respective, tant du point de vue diachroni-que que synchronique, leurs époques, et le besoin de sauvegarder et de défendre le moral culturel juif en reproduisant le passé biblique et l'ancien Proche-Orient.

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Lamy, Laurent. "De la traduction comme vecteur clandestin de la rédemption : Franz Rosenzweig ou l’utopie messianique en l’absence de Dieu." TTR : traduction, terminologie, rédaction 16, no. 1 (July 27, 2004): 185–214. http://dx.doi.org/10.7202/008562ar.

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Résumé Cette étude se propose d’examiner les multiples facettes de la théorie de la traduction élaborée par Franz Rosenzweig, à la lumière notamment de son postulat paradoxal selon lequel il n’existe qu’une seule et unique langue qui cependant se réalise et se peut retracer dans chacune des langues, quel que soit le stade ou le degré de leur évolution. Ce postulat est mis à l’épreuve au gré des diverses remarques, observations et notes critiques jalonnant le travail de traduction auquel Rosenzweig s’est lui-même livré, tout spécialement sa traduction d’hymnes et de poèmes de Jehuda Halévi ainsi que sa collaboration avec Martin Buber à une Verdeutschung de la Bible hébraïque. Ce labeur reçoit enfin un éclairage sans doute plus étonnant, mais néanmoins convaincant, en le replaçant dans l’horizon de l’eschatologie messianique qui sous-tend le propos de Rosenzweig, qui fait de la traduction un vecteur de la rédemption.

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Barzilai, Maya. "“One Should Finally Learn How to Read This Breath”: Paul Celan and the Buber-Rosenzweig Bible." Comparative Literature 71, no. 4 (December 1, 2019): 436–54. http://dx.doi.org/10.1215/00104124-7709613.

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Abstract This article examines Paul Celan’s use of the terms cola and breath-unit in his notes for the 1960 “Meridian” address. In the 1920s, Martin Buber and Franz Rosenzweig developed their “colometric translation” of the Bible, using the breath-unit to capture, in German, the spoken qualities of the Hebrew Bible by allowing the human breath to dictate line divisions. Celan repurposed the breath-unit for his post-Shoah poetics: it registered, for him, a further disruption of the Hebrew-German translational link, following the demise of the Jewish community of readers. Celan’s breath-unit became a measure of silence, marking the pauses between poetic lines as sites of interrupted breathing, which entail a painful encounter with deformation and murder. Furthermore, if Buber and Rosenzweig used their breath-inspired cola to bypass the traditional line divisions of biblical verse, Celan’s radicalized breath-unit can be understood as a response to the musicality attributed to his earlier poetry; he drew on the singularity of the breath to forge ever shorter lines and vertical, severed poems that culminate in the lost or buried word.

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Filek, Jacek. "Italian philosophy of dialogue. Overview." Philosophical Discourses 1 (2019): 435–41. http://dx.doi.org/10.16926/pd.2019.01.26.

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The article attempts to show that the Italian philosophy of “dialogue” (Guido Calogero, Aldo Testa) from the 1950s and the 1960s is not a “philosophy of dialogue”, understood as “New Thinking”, as a radical abandonment of the Cartesian egological perspective. The reception of that “New Thinking” of the 1920s (mainly: Martin Buber and Franz Rosenzweig) in Italy is significantly belated and essentially consists of simplifications and overlooks that we are dealing with a radically new thinking paradigm. Italian philosophers, as they themselves define it, went “their own way”. It means, however, that they have not at all opened themselves to the authentic philosophy of dialogue.

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Morgan, Michael L. "Levinas, Løgstrup, and the Idea of Command." Monist 103, no. 1 (January 1, 2020): 63–82. http://dx.doi.org/10.1093/monist/onz027.

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Abstract Robert Stern has argued that Levinas is a kind of command theorist and that, for this reason, Løgstrup can be understood to have provided an argument against Levinas. In this paper, I discuss Levinas’s use of the vocabulary of demand, order, and command in the light of Jewish philosophical accounts of such notions in the work of Martin Buber, Franz Rosenzweig, and Emil Fackenheim. These accounts revise the traditional Jewish idea of command and I show that Levinas’s use of this vocabulary is also revisionary. I show that in light of this tradition of discussion, Levinas’s use is not susceptible to the interpretation Stern proposes and thus that the Løgstrup-style argument cannot be used against Levinas.

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Roemer, Nils. "Sacred Torrents in Modernity: German Jewish Philosophers and the Legacy of Secularization." transversal 14, no. 1 (December 23, 2016): 35–44. http://dx.doi.org/10.1515/tra-2016-0005.

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AbstractThis article investigates the ongoing interaction between the Jewish sacred past and its modern interpreters. Jewish thinkers from the eighteenth century reclaimed these ideals instead of dismissing them. Sacred traditions and modern secular thought existed in their mutual constitutive interdependence and not in opposition. When the optimism in historical progress and faith in reason unraveled in the fin de siècle, it engendered a new critical response by Jewish historians and philosophers of the twentieth century. These critical voices emerged within the fault lines of nineteenth and early twentieth century Jewish anti-historicist responses. What separated twentieth-century Jewish thinkers such as Martin Buber, Franz Rosenzweig, and Gershom Scholem from their nineteenth-century forerunners was not their embrace of religion but their critical stance toward reason and their crumbling faith in historical progress.

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Anckaert, Luc, and Roger Burggraeve. "Crisis and Meaning: F. Kafka and the Law." Coactivity: Philosophy, Communication 25, no. 1 (September 20, 2017): 123–34. http://dx.doi.org/10.3846/cpc.2017.288.

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The parable “Before the Law” is a pivotal text in the work of Franz Kafka. It tells of a man who looks for the law as the quintessence of his life. But his quest for meaning comes to a crisis because of a fundamental deception. Instead of interpreting the law as a personal mystery, he somehow objectifies it. His abstract view on life begets the obstacle-character that embodies all those who could bar him from finding the law. In this narrative, the failure of finding the law results in a murder in which human life is reduced to bestial death. In this sense, Kafka’s narrative is a tale of anti-creation. In a close reading we analyze the text with attention for the ternary structure, i.e. the intertwined complex of the I-Thou relation and the I-It relation (Martin Buber). The literary text is interpreted for its philosophical relevance. Franz Rosenzweig and Emmanuel Levinas but also Gilles Deleuze and Jacques Derrida have an important role in this way of reading.

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Biemann, Asher. "The Satyr as Prophet: Notes on the “Jewish” Michelangelo." IMAGES 2, no. 1 (2008): 45–64. http://dx.doi.org/10.1163/187180008x408582.

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AbstractFocusing on the nineteenth and early twentieth centuries, the essay argues that there existed a Jewish fascination with the work of Michelangelo Buonarroti that was representative not only of a larger German and Jewish Italophilia at the time but also indicative of Jewish aesthetic concerns. Lodged between popular culture and the intellectual quest for an aesthetics that would problematize the figurative image and the classical sense of the beautiful, the Jewish reception of Michelangelo was guided by the themes of terribilita, unfinishedness, and the destruction of form. What emerges is a consistent dialectic of image and anti-image particularly in the writings of Salomon Ludwig Steinheim, Sigmund Freud, Hermann Cohen, Martin Buber, Franz Rosenzweig, and Ernst Bloch. But what also emerges is that German Jewish intellectuals entertained a great, though often ambivalent, admiration for the Italian Renaissance and the culture of modern Italy.

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12

Moore, Donald J. "Book Review: Jewish Perspectives on Christianity: Leo Baeck, Martin Buber, Franz Rosenzweig, Will Herberg, and Abraham J. Heschel." Theological Studies 52, no. 3 (September 1991): 579–81. http://dx.doi.org/10.1177/004056399105200329.

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13

Stahmer, Harold M. "Speech and Reality in the Third Millennium: the Legacies of Eugen Rosenstock-Huessy, Mikhail Bakhtin, Martin Buber and Franz Rosenzweig." Forum Philosophicum 3 (1998): 155–56. http://dx.doi.org/10.5840/forphil1998314.

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14

ROBINSON, DOUGLAS. "Scripture and Translation. By Martin Buber and Franz Rosenzweig. Translated by Lawrence Rosenwald, with Everett Fox. Pp. liv+223. Bloomington: Indiana University Press, 1994. Hb. $25." Translation and Literature 5, no. 1 (March 1996): 99–111. http://dx.doi.org/10.3366/tal.1996.5.1.99.

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ROBINSON, DOUGLAS. "Scripture and Translation. By Martin Buber and Franz Rosenzweig. Translated by Lawrence Rosenwald, with Everett Fox. Pp. liv+223. Bloomington: Indiana University Press, 1994. Hb. $25." Translation and Literature 5, Part_1 (January 1996): 99–111. http://dx.doi.org/10.3366/tal.1996.5.part_1.99.

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Murphy, R. E. "Jewish Perspectives on Christianity: Leo Baeck, Martin Buber, Franz Rosenzweig, Will Herberg, and Abraham J. Heschel. Edited by Fritz A. Rothschild. New York: Crossroad, 1990. 363 pp. $29.50." Journal of Church and State 33, no. 4 (September 1, 1991): 820–21. http://dx.doi.org/10.1093/jcs/33.4.820.

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17

Dvorkin, I. "The Place of Hermann Cohen’s Ideas in the Philosophy of Dialogue." Kantian journal 39, no. 4 (2020): 62–94. http://dx.doi.org/10.5922/0207-6918-2020-4-3.

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My aim is to prove that Hermann Cohen was not only a philosopher of dialogue but has played an exceedingly important role in the history of that current of thought. His books Ethics of Pure Will (1904) and Religion of Reason out of the Sources of Judaism (1919) offer a detailed analysis of the relationships between I and Thou, I and It, I and We. In the first book these relationships are considered from the ethical-legal point of view and in the second from the viewpoint of religious anthropology. However, Cohen considers the problem of inter-personal relationships not in isolation, but as an important component of his entire philosophical system. Deduction of the concept of personality in Ethics of Pure Will is based on Cohen’s logic of the origin expounded in the first part of his system in The Logic of Pure Cognition. Cohen explains that the origin of the self-consciousness of I as a personality is not the external world, but another person, i.e. Thou. In turn, the partnership relationships between I and Thou create the community We which forms the basis of the law-governed state. The process of artistic creation in the framework of inter-personal relationship is explored in Aesthetics of Pure Feeling. Finally, Religion of Reason out of the Sources of Judaism formulates the conception of religion as the most complete realisation of inter-personal relationship. Thus, dialogism became an important dimension of Cohen’s entire philosophical system, a fact noted by Martin Buber. Franz Rosenzweig, in unfolding dialogical thinking, expressly appeals to all the elements of Cohen’s system. There are signs of his influence on Bakhtin’s doctrine. Thus, examining Cohen’s doctrine as part of the philosophy of dialogue gives insights into this entire trend as a coherent whole.

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18

Wright, Tamra. "Self, Other, God: 20thCentury Jewish Philosophy." Royal Institute of Philosophy Supplement 74 (June 30, 2014): 149–69. http://dx.doi.org/10.1017/s1358246114000137.

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AbstractMartin Buber, Franz Rosenzweig and Emmanuel Levinas are three of the most prominent Jewish philosophers of the 20thcentury. This paper looks at the different understandings each author offers of intersubjectivity and authentic self-hood and questions the extent to which for each author God plays a role in interpersonal relationships.

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Goetschel, Willi. "Philosophy from the outside in: Rosenzweig’s critical project." Filozofija i drustvo 23, no. 2 (2012): 65–76. http://dx.doi.org/10.2298/fid1202065g.

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This paper examines Rosenzweig?s philosophic project in the context of his time as a critical intervention in the discussion of the place of Jewish thought in the university and in society. If Hermann Cohen represented the first generation of Jewish philosophers claiming that participation in the university is constitutive for the institution?s claim to universalism, the second generation-represented by Martin Buber - was more diffident about the university and its openness. For Buber, literary modernism offered what the university would refuse. Disappointed about the failure of the recognition of the efforts of the previous two generations, Rosenzweig represents the third generation. He turns the situation into a creative response anchoring philosophy as a project that calls for a resolute move outside the university.

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Greenberg, Yudit Kornberg. "Martin Heidegger and Franz Rosenzweig on the limits of language as poetry." History of European Ideas 20, no. 4-6 (February 1995): 791–800. http://dx.doi.org/10.1016/0191-6599(95)95813-v.

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Kolarzowa, Romana. "Jak „żydowskie zacofanie” stało się natchnieniem filozofii. Chasydzkie tropy u Martina Bubera, Franza Rosenzweiga i Emmanuela Lévinasa." Galicja. Studia i materiały 5 (2019): 86–98. http://dx.doi.org/10.15584/galisim.2019.5.6.

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Stahmer, Harold M., and Miroslaw Bożek. "Mowa i rzeczjnvistość w trzecim tysiącleciu: dziedzictwo Eugena Rosenstocka-Huessy, Michaiła Bachtina, Martina Bubera i Franza Rosenzweiga." Forum Philosophicum 3 (1998): 137–54. http://dx.doi.org/10.5840/forphil1998313.

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23

Braiterman, Zachary. "Peter Eli Gordon. Rosenzweig and Heidegger: Between Judaism and German Philosophy. Berkeley, University of California Press, 2003. 357 pp." AJS Review 29, no. 2 (November 2005): 405–7. http://dx.doi.org/10.1017/s0364009405440179.

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This important study of Franz Rosenzweig is among the first book-length forays into the silence surrounding Martin Heidegger in modern Jewish thought. In seeking to establish an elective affinity between these two thinkers, Gordon subverts the firewall established by Karl Löwith between Rosenzweig's passion for eternity and Heidegger's focus on the pure temporality of human existence (Dasein). In doing so, he bucks the link in contemporary Jewish philosophy between Rosenzweig and Levinas, in which an ethics based on a good beyond Being upends ontology as first philosophy. In Gordon's reading, eternity is to the Jewish people as Dasein is to Being. Jewish existence, understood ontologically, not metaphysically, assumes the uncanny, ungrounded, and self-sustaining character of Heideggerian authenticity. Ontologically radical, eternity thus becomes like time, a this-worldly framework, constituting the ultimate horizon of redemption.

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Simon, Jules. "The Art of Interpretation: Rosenweig’s Midrash and Heidegger’s Hermeneutics." Journal of Chinese Philosophy 42, no. 1-2 (March 3, 2015): 99–124. http://dx.doi.org/10.1163/15406253-0420102008.

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The shared trajectory and thought between the phenomenological hermeneutics of Martin Heidegger and midrashic analysis of Franz Rosenzweig is established with respect to the task of taking up existing “classical” texts such as “The Song of Songs” and “The Ister” as well with respect to the embodied conditions of understanding through language with a view to delineating the motivating factors and the structural guidelines that determine our interpretive activities; specifically, intentional structures that distinguish communicative acts from one another that either brings them into conflict or into fruitful and harmonious communities.

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Görtz, Heinz-Jürgen, and Dean Bell. "Das Problem der Übersetzung—dargestellt an Franz Rosenzweig: Die Methoden und Prinzipien der Rosenzweigischen und Buber-Rosenzweigischen Übersetzungen (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 18, no. 1 (1999): 188–90. http://dx.doi.org/10.1353/sho.1999.0115.

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Vitelli, Roberto. "Binswanger, Daseinsanalyse and the Issue of the Unconscious: An Historical Reconstruction as a Preliminary Step for a Rethinking of Daseinsanalytic Psychotherapy." Journal of Phenomenological Psychology 49, no. 1 (April 6, 2018): 1–42. http://dx.doi.org/10.1163/15691624-12341343.

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Abstract Drawing on Ludwig Binswanger’s work, this paper seeks to reconstruct historically and theoretically his relationship with Freud and Psychoanalysis and to trace his ideas with regard to the Unconscious. Tied to Freud by a friendship lasting thirty years, it started mainly from his encounter with the philosophy of Immanuel Kant, Alexander Pfänder, Franz Brentano, Edmund Husserl, Martin Heidegger and Martin Buber that Binswanger developed an original system of thinking and clinical application. The issue of the unconscious, beginning from this theoretical shift, underwent a radical reformulation. First, Heideggerian thought allowed him to recognize the importance of different World-Projects, intended as existential a priori characterized by a specific internal normativity. Subsequently, the return to Husserl’s thinking lead Binswanger to rethink again the unconscious issue in light of the field of Passive Synthesis. In this paper we will examine all these issues and reconsider their importance for psychotherapeutic practice.

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27

Rosso, Enrico. "Ein „Zusammengehen ohne Zusammenkommen“. Der Entstehungsprozess des intellektuellen Netzwerkes um die Zeitschrift Die Kreatur." Naharaim 13, no. 1-2 (December 18, 2019): 73–97. http://dx.doi.org/10.1515/naha-2019-0006.

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Abstract This research article aims to deliver an analytical representation of the intellectual environment of the culture journal Die Kreatur (1926–1930), a religious-dialogical quarterly edited by Martin Buber, Joseph Wittig, and Viktor von Weizsäcker and enlivened by some of the most prominent figures of German-Jewish interwar culture (among others W. Benjamin, H. S. Bergman, E. Rosenstock-Huessy, F. Rosenzweig, E. Simon, and L. Strauss). Building on a recognition of the problematic relationship between the dialogical model claimed in the programmatic foreword of the journal and the group narratives enacted by its key contributors, the study attempts to outline the formation process of the intellectual plexus of the journal and to provide a differentiated analysis of its singular constituents via a sociologically informed framework. The representation of the intellectual network of Die Kreatur in accordance with the model of a “circle of circles” provides insight into the elusive dialectic of interaction and divergence that determines the relations between the main actors of the journal and thus contributes to unfold the interplay of biographical intersections and conceptual synergies, as well as incongruities, frictions, and contradictory instances that determines its editorial and philosophical profile.

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Ben Pazi, Hanoch. "Rosenzweig between East and West: Restoration of India and China in The Star of Redemption." RUDN Journal of Philosophy 24, no. 3 (December 15, 2020): 362–78. http://dx.doi.org/10.22363/2313-2302-2020-24-3-362-378.

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This article will present Franz Rosenzweig's attitude toward the religions and cultures of East Asia, and his philosophical response to the trend of German Orientalism, and especially to Martin Buber’s Ecstatic Confessions . Rosenzweig's references to India and China appeared systematically in the first book of the Star of Redemption , once for the analysis of metaphysics, second for the account of metalogic, and the third time as part of the discussion of meta-ethics. A close look at Rosenzweig’s treatment of the cultures and religions of India and China in The Star of Redemption might lead a reader, even a careful one, to the conclusion that he did not seriously regard the dialogue between East and West as having any special significance. However, in this article I will ask to reevaluate the place of Indian and Chinese religions in the Star of Redemption , under Buber’s influence. The cultural elements of Indian and Chinese mythologies contribute to the religious development of humanity - and take a significant part in the development of the religions of revelation and the course of redemption.

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Navarro Fuentes, Carlos Alberto. "El silencio y lo indecible como morada del ser: Wittgenstein, Heidegger y Rosenzweig. Filósofos entre ruinas." Sincronía XXV, no. 79 (January 3, 2021): 71–95. http://dx.doi.org/10.32870/sincronia.axxv.n79.4a21.

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The objective of the essay is to follow the tracks of silence philosophically, as multiplicity not reducible to unity; there are instances of silence, not silence, neither objectively nor subjectively considered; it is not an 'object' or a 'subjective experience'. Recognize the relevance of silence based on its apparent irrelevance, and, nevertheless, point out the importance that it can have in the attempt to lead to philosophical reflection and to philosophize in general what is essential in it: THINKING. The proposed path requires LISTENING to language, rather than taking for granted the immediate disposition and transparency with which the world appears to us. To do this, we will reflect on excerpts from works written by three thinkers who lived 'war' up close: Ludwig Wittgenstein (1889-1951), Martin Heidegger (1889-1976) and Franz Rosenzweig (1886-1929). This work proceeds peripathetically, alone, reflections emerge in the middle of a world that crumbles between the complexity and destruction that technique and modernity have brought. It is undertaken by welcoming resonances, sensations, representations, images, verses and musings, reflecting in the midst of daily daze. Is there a logical-grammatical silence or an ethicalmystical-liturgical silence? Is silence equivalent to an impossibility of saying or is it the result of an impossibility of saying itself, which does not say when what it most wants to say? Silence of existence or silence in the face of events that threaten to overwhelm us? Is silence silent or is being silent?

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Thompson, Carol, and Michael Kleine. "Using literature to explore interpersonal theory: Representation of rhetorical objectification and oppression." Journal of Pedagogy 7, no. 2 (December 1, 2016): 97–115. http://dx.doi.org/10.1515/jped-2016-0013.

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Abstract This essay explains pedagogical experiment at the University of Arkansas at Little Rock using a piece of literature as a case study to examine interpersonal-communication concepts and to emphasize a course theme of objectification of other human beings. The course, entitled Rhetoric and Communication, has two co-instructors. One instructor is from Rhetoric and Writing, the other is from Communication. This essay reviews the course they teach, along with the readings they require, and it selects The Metamorphosis by Franz Kafka, to illustrate how interpersonal themes play out in a literary text and how objectification thwarts deeply personal values. Initially, the essay summarizes key interpersonal concepts (schema theory, coordinated management of meaning, the work of Martin Buber, and Knapp’s work on relationship stages). It then considers students’ work as they produce a “filtered” summary, a summary that endeavors to apply the interpersonal concepts being studied to Kafka’s work. Finally, it explains how summaries work, the “passage hunt” exercise, and how text-based class discussions can lead to lively discussion, robust student writing and a richer understanding of interpersonal concepts as well as the part objectification plays in damaging relationships. Thus, the paper illustrates several pedagogical strategies as it explores how The Metamorphosis becomes a literary case study that answers the question: how did this fictional family create communication that resulted in such communicative tragedy?

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Shumsky, Dimitry. "Czechs, Germans, Arabs, Jews: Franz Kafka's “Jackals and Arabs” between Bohemia and Palestine." AJS Review 33, no. 1 (March 30, 2009): 71–100. http://dx.doi.org/10.1017/s036400940900004x.

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Franz Kafka's short story “Schakale und Araber” (Jackals and Arabs) was published in October 1917 in the monthly journalDer Jude, the intellectual organ of German-speaking Zionism founded and edited by Martin Buber. The narrator, an unidentified and pleasant-mannered European man traveling in the desert, makes a stop at an oasis in an Arab area. The circumstances of his journey and its objectives are unknown. It becomes apparent from his story that the man has come to the Arab desert merely by chance “from the far North,” and that he has no intention of remaining in the area for long. All of a sudden, shortly after his “tall [and] white” Arab host has retired to the sleeping area, the narrator finds himself completely surrounded by a pack of jackals. One of them, who introduces himself as “the oldest jackal far and wide,” approaches the man and implores him to solve once and for all the long-standing dispute between the jackals and the Arabs, as the traveler alone—a man hailing from those countries in which reason reigns supreme, which is not the case among the Arabs—is capable of doing so. Once the jackal elder has related to the European traveler the story of his tribe's tribulations, and how they have been compelled to reside alongside the “filthy Arabs” from one generation to the next, another jackal produces a pair of scissors, which, according to the jackals' ancient belief, is to serve the long-awaited man of reason “from the North” to rescue them from their abhorrent and hated neighbors. But at that moment, the Arab caravan leader appears, wielding an immense whip. The reader learns that not only was the Arab awake while the jackal elder sought to persuade the European man to undertake the salvation project and listening attentively to the jackal's words, but in fact, he has been well aware of the jackals' intentions for a long time:It's common knowledge; so long as Arabs exist, that pair of scissors goes wandering through the desert and will wander with us to the end of our days. Every European is offered it for the great work; every European is just the man that Fate has chosen for them. They have the most lunatic hopes, these beasts; they're just fools, utter fools.

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ELENA DOBRE, Catalina. "La hospitalidad como fundamento de una ética inclusiva en relación con los animales." Relectiones, no. 4 (November 15, 2017): 115–33. http://dx.doi.org/10.32466/eufv-rel.2017.4.330.115-133.

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En este trabajo nos proponemos recorrer un camino contrario al de la mayoría de las propuestas antropológicas con respecto a los animales. Si bien éstas se limitan a trazar las características y los límites de lo humano, este trabajo pretende abrir estos límites hacia un horizonte de lo inter-humano, como diría Martin Buber, y argumentar la importancia de los animales para la humanización y la educación de las personas. Consideramos que el ser humano es un ser de relación y su modo de trascender es precisamente mediante sus vínculos, no solo con otros seres humanos, o con Dios –vínculos fundamentales- sino también mediante la relación que es capaz de crear con “la casa común”, con la naturaleza, en especial con los animales. Dado esto, y considerando las inquietudes actuales sobre el tema del medio ambiente proponemos una fundamentación antropológica de la persona como integridad de espíritu y vida, así como plantea Max Scheler, para no caer en los extremos del antropocentrismo y de su opuesto el animalismo de Peter Singer. A partir de ello planteamos una visión ética en la cual esta relación pueda pensarse y ejercerse, mediante el planteamiento de Jacques Derrida acerca de la diferencia radical y la hospitalidad; para después ir reflexionando sobre la violencia como falta de hospitalidad, a partir de las propuestas de otros pensadores como Raimond Gaita, Carl Safina, Ursula Wolf o Franz-Oliver Giesbert, entre otros. Todo esto con la finalidad de reflexionar cómo, en calidad de personas, deberíamos responder a la relación con los seres vivos no humanos, considerando que la comprensión de esta actitud, la formación para la apertura (hospitalidad) nos ayuda para edificarnos como personas como un acto de trascendencia.

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Sauter, Inka. "„Ein modernes Verdeutschungs-Unternehmen“. Über die historische Semantik der Buber-Rosenzweig-Bibel." Naharaim, August 26, 2021. http://dx.doi.org/10.1515/naha-2020-0008.

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Abstract This article traces a debate on Martin Buber and Franz Rosenzweig’s Germanization of the Bible. The trigger of the debate was Siegfried Kracauer’s infamous critique entitled “Die Bibel auf Deutsch” (“The Bible in German”), published in April 1926 in the Frankfurter Zeitung. In his harsh review of the first volume of the translation, Kracauer regards the use of the German language by Buber and Rosenzweig as an archaization. Relying in part on unpublished letters, this paper presents and explores the different perceptions of the translation, which embody the depths these fault lines penetrated both in general public discourse and, more specifically, in German-Jewish circles. This article also points towards the change of the German language in the 19th century that is embedded in the historical semantics of the Buber-Rosenzweig Bible.

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Meyer, Thomas. "Ludwig Feuchtwanger – Ausgewählte Briefe an und von Martin Buber und Franz Rosenzweig." Zeitschrift für Neuere Theologiegeschichte (Journal for the History of Modern Theology) 13, no. 1 (January 1, 2006). http://dx.doi.org/10.1515/znthg.2006.004.

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Krell, Marc A. "Repositioning The “Holy Remnant” of Israel: German Jewish Negotiations with Christian Culture on the Eve of the Holocaust." Studies in Christian-Jewish Relations 2, no. 1 (April 15, 2011). http://dx.doi.org/10.6017/scjr.v2i1.1400.

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By maintaining the spiritual centrality of Israel as God’s “holy remnant,” Dietrich Bonhoeffer, unwittingly perhaps, entered into negotiations with Jewish thinkers over their continued theological and cultural relevance to German society. This paper focuses on the Jewish side of these negotiations by examining the work of three Jewish thinkers who helped shape them, Franz Rosenzweig, Hans Joachim Schoeps and Martin Buber. Despite their divergence from one another, the theological approaches of Rosenzweig, Schoeps and Buber represent a common attempt to map out the course of twentieth-century Jewish identity construction based on a shared, but at times unacknowledged engagement with Christian thought and culture. Their writings constitute a mutual opposition to the perceived failure of their forbearers in the Wissenschaft des Judentums to balance Jewish particularity and universalism, while at the same time reflecting a desire for varying degrees of mutual coexistence with their Christian contemporaries. Ultimately the work of Rosenzweig, Schoeps and Buber confirmed Bonhoeffer’s portrayal of the continuing validity of Jewish existence in relation to God during the Holocaust, while at the same time providing models for a later, dialogical mapping of Jewish identities vis à vis Christianity in an increasingly multicultural, post-Holocaust world.

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Oliveira, Maria Clara Castellões de. "A ‘Bíblia’ em tradução e a experiência de Franz Rosenzweig." Gragoatá 7, no. 13 (October 8, 2016). http://dx.doi.org/10.22409/gragoata.v7i13.33519.

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Neste artigo, forneço uma visão panorâmica de aspectos envolvendo as principais traduções da Bíblia para as línguas grega, latina, inglesa e alemã. Em seguida, abordo o pensamento de Franz Rosenzweig sabre a tradução de textos bíblicos, construído em função do desempenho de tal tarefa em parceria com Martin Buber. Abordo também algumas das estratégias tradutórias por ele utilizadas, que a colocam em sintonia com uma prática tradutória que, na Alemanha, foi inaugurada por Hölderlin e levada adiante por Goethe e Benjamin, entre outros, e que se faz presente no contexto de teorização tradutória pós-estruturalista.

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"Jewish perspectives on Christianity: Leo Baeck, Martin Buber, Franz Rosenzweig, Will Herberg, and Abraham J. Heschel." Choice Reviews Online 28, no. 07 (March 1, 1991): 28–3845. http://dx.doi.org/10.5860/choice.28-3845.

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Barouch, Lina. "Hölderlin in Jerusalem: Buber and Strauss on Poetry and the Limits of Dialogue." Naharaim 8, no. 2 (January 1, 2014). http://dx.doi.org/10.1515/naha-2014-0011.

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AbstractThis paper discusses a series of commentaries and lyrical texts by Martin Buber and Ludwig Strauss, which dwell on Hölderlin’s poetry and the dialogical ideas implicit therein (e.g. the dialogical vocation of the poet). The paper distinguishes between the dialogical ideal and its concretization in language, as the selected texts all strive to develop a dialogical poetics, yet at the same time engage with textual junctures where the dialogical mode collapses. This collapse is also registered in the historical sphere: Buber’s engagement with Heidegger’s paradigmatic Hölderlin studies calls for a comparison with Strauss’s reception of Hölderlin, and therefore points to an absent dialogue between these two contemporary scholars. This historical lacuna, which Buber may have wished to bridge, thus resonates with ideas on the limits of dialogue in the poetic sphere. The paper draws on further Hölderlin scholars, such as Peter Szondi and Winfried Menninghaus, and their discussion of the lyrical results of failed dialogue, and on the ideas of Franz Rosenzweig and Rabbi Nahman, in the mapping of the dialogical ideas of both Buber and Strauss. Strauss himself thus emerges as a scholar and poet who draws both on Hölderlinian motifs and notions and on dialogical ideas in contemporaneous German-Jewish thought.

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Kornacka-Sareło, Katarzyna Anna. "RUSSIAN, JEWISH OR HUMAN? JEWISH MYSTICAL THOUGHT IN THE POETRY OF BULAT SHALVOVICH OKUDZHAVA." Porównania 21, no. 2 (August 28, 2018). http://dx.doi.org/10.14746/p.2017.21.14001.

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While looking at the literary output of Bulat Shalvovich Okudzhava from the perspective of imagology, one can see that the image of “the Other” in the poems of the Russian bard was created, paradoxically, just by this “Other”, and it was not constructed by the images (imagines) intrinsically present in the consciousness of the ethnocentric “Self” or “The Same”. In other words, in the case of Okudzhava’s poetry, the image of “the Other” stands on the basis of some ideas of Jewish mystics and the ones of Jewish philosophers of dialogue (Martin Buber, Franz Rosenzweig and Emmanuel Lévinas). Therefore, the aim of this article was to present the motifs stemming from Jewish mysticism in the poems-songs by Okudzhava which, as it seems, influenced theological, anthropological and ethical views of the bard. The distinctive feature of Okudzhava’s philosophical approach is perceiving every person, regardless of their ethnic or cultural origin, as a being responsible for themselves in the process of constituting themselves in their humanity. The same person is also responsible for other people, for the world of nature, and even for an impersonal and non-anthropomorphic godhead who does not intervene in human affairs. Therefore, Okudzhava – similarly to Jewish mystics – regards the human being as a co-creator of reality, obliged to perform ethically positive acts and respect an old Kabbalistic postulate tikkun ha-olam - “to mend the world”.

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Journal articles on the topic 'Buber, Martin, Rosenzweig, Franz'

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