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Sauter, Inka. "Wolfgang D. Herzfeld: Franz Rosenzweig, „Mitteleuropa“ und der Erste Weltkrieg. Rosenzweigs politische Ideen im zeitgeschichtlichen Kontext." HATiKVA e.V. – Die Hoffnung Bildungs- und Begegnungsstätte für Jüdische Geschichte und Kultur Sachsen, 2014. https://slub.qucosa.de/id/qucosa%3A35014.
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Del, Prete Michele. "Erlösung als Werk : zur offenbarten Ontologie Franz Rosenzweigs /." Freiburg im Breisgau : K. Alber, 2009. http://d-nb.info/990907805/04.
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Habib, Stéphane. "Philosophies de la Révélation : Rosenzweig et Levinas." Paris 10, 2002. http://www.theses.fr/2002PA100131.
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Si ce travail propose d'articuler une réflexion autour de la révélation, c'est parce que, nous semble-t-il, dans ce mot que nous croyons le plus souvent connaître ou reconnaître, reste une étrangeté - une au moins, bien plus d'une en vérité - non sans lien avec ce que pose précisément comme questions la révélation. En effet, la révélation sera abordée comme ce qui pose des questions, dérange, surprend et bouleverse, comme ce qui met en question en somme, bien davantage que comme une notion ou un concept fixe et figé une fois pour toutes, se laissant saisir dans et par une définition. Que disons-nous alors lorsque nous disons, pensons ou écrivons "la révélation" ? Qu'arrive-t-il à la pensée lorsque "révélation" vient à l'idée ? L'arrivée, précisément, la venue d'ailleurs, de l'étranger, la descente, le surgissement de l'Autre et l'inquiétude du sujet, serait-ce ceci que révèle la révélation ? Mais ceci alors, qu'est-ce que cela veut dire ? Est-ce que révélation justement veut - à l'intention de - dire quelque chose ? Est-ce une adresse ? Est-elle pensable ? Comment comprendre que Franz Rosenzweig, d'une manière de prime abord peut-être surprenante, entame son interrogation à propos de la révélation par cette belle phrase du Cantique des cantiques "L'amour est fort comme la mort" ? Comment les liens sont-ils tissés autour de ces problèmes - d'amour, de vie, de mort, de l'Autre, du sujet, de la langue et du langage. . . - entre Rosenzweig et Levinas qui, pour sa part, loin de toute certitude demande : "La Révélation, plutôt qu'un savoir reçu, n'est-elle pas à penser comme [cet] éveil ?" Autant de questions, en abritant bien évidemment une infinité d'autres, que nous avons tenté de déplier en nous mettant à suivre les traces de Levinas et de Rosenzweig<br>If this work offers to articulate a reflexion on revelation it is because it seems to us that in this actual word that we often pretend to know or recognize remains a peculiarity - one at least, much more than one in fact - precisely linked to the questions that revelation raises. Indeed, revelation will be approached as one that raises questions, disturbs, surprises and overturns, as one that radically puts into question. That is to say, much more than a simple notion, a seizing definition or a fixed concept would. What does one say when revelation is said, thought or written ? What happens to thought itself when revelation comes to mind ? The arrival, from elsewhere precisely, from abroad, the descending, the sudden arrival of the Other and the worrying of the subject, is that what revelation reveals ? But then, what does it mean ? Does revelation say - or want to say - something ? Is it an address ? Is it in anyway thinkable ? How can we understand that Franz Rosenzweig in a somewhat surprising manner begins his interrogation on revelation with this sentence from the Song of songs :" Love is as strong as death "? In other words how are these links weaved with the problems - of love, death, the Other, the subject, the language - between Rosenzweig and Levinas whom, for his part and far from any assurance asks : " Shouldn't Revelation be thought as an awakening rather than as a given knowledge ?" Many questions, obviously sheltering an infinity of others, that we have tried to unfold, according to the traces of Levinas and Rosenzweig's work
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Groiser, David. "Historical revelation in the work of Franz Rosenzweig." Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365477.
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Toscano, Javier. "Rosenzweig: Temporality of Redemption as Theological-Political Principle." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2014. http://repositorio.pucp.edu.pe/index/handle/123456789/112943.
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This essay analyses the temporal structure that Rosenzweig develops mainly in his work The Star of Redemption in order to locate, on one hand, a messianic principle that organizes a specific theologico-political realm, and on the other, to understand the way in which certain terms from the judaic prophetic tradition are refunctionalized to activate in a concrete form a system of thought based on the premise of otherness.<br>Este ensayo hace un análisis de la estructura de la temporalidad que Rosenzweig desarrolla sobre todo en su obra La estrella de la redención con el fin de ubicar, por una parte, un principio mesiánico con el que se organiza un ámbito teológico-político específico, y por otra, comprender la manera en que se refuncionalizan ciertos términos de la tradición profética judía para activar de manera concreta un sistema de pensamiento filosófico basado en la premisa de la otredad.
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Dober, Hans Martin. "Die Zeit ernst nehmen : Studien zu Franz Rosenzweigs "Der Stern der Erlösung /." Würzburg : Königshausen und Neumann, 1990. http://catalogue.bnf.fr/ark:/12148/cb355112974.
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Sato, Kaori. "La socialité du sujet : dialogue entre Rosenzweig et Levinas." Thesis, Paris 10, 2013. http://www.theses.fr/2013PA100024.
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L’objectif de notre présente étude est d’examiner un contexte philosophique dans lequel s’inscrit la recherche de la subjectivité liée à l’idée de l’extériorité à travers une étude des liens entre la philosophie de Franz Rosenzweig et celle d’Emmanuel Levinas. L’idée de socialité dans notre recherche se fonde sur la question de l’extériorité et sur celle de la subjectivité dans leurs philosophies. Ces deux philosophes soutiennent tous deux l’idée de la rupture de la totalité et défendent la subjectivité. Toutefois, leurs divergences sont profondescar la tentative de Levinas qui aboutit à la recherche d’une subjectivité consistant dans le dérangement de l’ordre ne renvoie pas au système rosenzweigien. Dès lors, quel est l’héritage de Rosenzweig dans la philosophie de Levinas ? Dans la première partie, nous déterminons la portée de la notion de système et celle de totalité dans leurs philosophies. Dans la seconde partie, nous observons la divergence entre leurs philosophies sur la conception du Soi et son rapport à l’extériorité. Dans la troisième partie, nous examinons la signification de la socialité fondée sur la question du temps. Selon nous, la question du langage qui fonde la relation entre le sujet et autrui se déploie à travers les analyses du temps, et ce sont des modalités du langage – le rapport entre le dialogue du « face-à-face » et l’intrusion de l’autre dans le sujet exprimé par Levinas comme « Dire sans Dit » - qui nous permettent de relier encore une fois la philosophie de Levinas à la philosophie de Rosenzweig. Levinas approfondit la question rosenzweigienne du dialogue sans dévaloriser sa signification et sans la systématiser, en partant de la pensée du système<br>The objective of our present study is to examine the philosophical context in which the research of a subjectivity which would be linked to the idea of the exteriority becomes possible. This objective will be achieved thanks to the study of the connection between Franz Rosenzweig’s philosophy and Emmanuel Levinas’s philosophy. In our research the idea of sociality is founded upon the question of the exteriority and upon the question of the subjectivity. Both Rosenzweig and Levinas are determined to put the idea of the totality into question and to defend the subjectivity. However, their differences are great: Levinas’s endeavor to open the field for a new understanding of the subjectivity, which consists in the disturbance of the order, doesn’t appear in Rosenzweig’s system. If such is the case, what does Levinas’s philosophy owe to the heritage of Rosenzweig? In the first part, we try to determine the realm of the notion of system and that of totality in their philosophies. In the second part, we try to observe the difference between their philosophies about the conception of the Self and of its link to the exteriority. In the third part, we examine the meaning of a sociality founded upon the question of time. In our view, the question of language, which is the basis of the relationship between a subject and the other, is inseparable from a profound analysis of time. The modalities of language – the connection between the dialogue of the “face-to-face” and the intervention of the other into the subject expressed by Levinas as “ Saying without Said” - allow us to underline the relation between the philosophy of Levinas with that of Rosenzweig. Levinas has deeply studied Rosenzweig’s understanding of the dialogue without depreciating its signification
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Sandonà, Leopoldo <1978>. "Das Wunder erleben: esperienza e rivelazione in Franz Rosenzweig." Doctoral thesis, Università Ca' Foscari Venezia, 2006. http://hdl.handle.net/10579/725.
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Kirchner, Katrin J. "Franz Rosenzweigs Theorie der Erfahrung ein Beitrag zur Überwindung totalitärer Denkstrukturen und zur Begründung einer Kultur der Pluralität." Würzburg Königshausen und Neumann, 2004. http://deposit.ddb.de/cgi-bin/dokserv?id=2643263&prov=M&dok_var=1&dok_ext=htm.
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Rühle, Inken. "Gott spricht die Sprache der Menschen : Franz Rosenzweig als jüdischer Theologe /." Tübingen : Bilam Verl, 2004. http://catalogue.bnf.fr/ark:/12148/cb39147764g.
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Fonti, Diego. "Levinas und Rosenzweig das Denken, der Andere und die Zeit." Würzburg Königshausen & Neumann, 2009. http://d-nb.info/995601739/04.
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Haefliger, Ernesto Jos? "Filosofia do homem todo : o pensamento experiencial de Franz Rosenzweig." Pontif?cia Universidade Cat?lica do Rio Grande do Sul, 2007. http://tede2.pucrs.br/tede2/handle/tede/2968.
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Previous issue date: 2007-08-02<br>Partindo da filosofia experiencial de Franz Rosenzweig, orientados pelo m?todo anal?tico-interpretativo, buscamos compreender a problem?tica existencial do ponto de vista da multiplicidade relacional, no sentido de responder ao problema central que essa disserta??o se p?e; ou seja, qual a racionalidade proveniente da realidade experiencial e que dela poder? dar conta enquanto proposta de compreens?o dessa mesma realidade existencial. Atrav?s da an?lise interpretativa do pensamento experiencial de Rosenzweig, chagamos a raz?o relacional como proposta de realiza??o do sentido e da compreens?o da exist?ncia. Assim, somos nossas experi?ncias relacionais, enquanto essas realizam o sentido e a totalidade da exist?ncia. Da resposta a esse problema filos?fico emerge a relev?ncia dessa disserta??o, destacando os objetivos da mesma, ou seja, alcan?ar uma nova matriz epistemol?gica capaz de apontar perspectivas para a solu??o dos problemas da desagrega??o, da dial?tica conceitual entre ser e pensar e do desencantamento existencial diante da complexidade hist?rica do mundo moderno; bem como a possibilidade de pensar o processo constitutivo da consci?ncia moral diretamente ligada ? exist?ncia temporal e, assim, integrante da mesma facticidade da realidade experiencial da vida, como instante que permite uma rela??o ?tica. Desse modo, se somos nossas experi?ncias, ent?o, realizamos o sentido da exist?ncia pela viv?ncia do instante presente como fonte de cria??o da vida e momento de decis?o e op??o pela vida. Centrados na viv?ncia do presente podemos pensar um futuro enquanto mist?rio e expectativa de realiza??o e de compreens?o da totalidade da vida, onde conhecer e compreender a vida em seu sentido mais amplo significa conhecer e compreender a raz?o que permeia as rela??es experienciais desde a exist?ncia mais quotidiana at? o limite de compreens?o da exist?ncia
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Haefliger, Ernesto José. "Filosofia do homem todo: o pensamento experiencial de Franz Rosenzweig." Pontifícia Universidade Católica do Rio Grande do Sul, 2007. http://hdl.handle.net/10923/3391.
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Previous issue date: 2007<br>We have proposed the understanding of the existential problem from the point of view of relational multiplicity, starting from the experiential philosophy of Franz Rosenzweig guided by the interpretative analytical method. This paper tries to answer a central issue that is about questioning which rationality comes from experiential reality and how this reality can be understood. Through Rosenweig's intrepretative analysis of experiential thought we have approached the realtional reason as a proposal of the realization of meaning as well as of the understanding of existence. Thus, we our own relational experiences while these realize meaning and the totality of existence. From the answer to this philosophical problem emerges the relevance of this disseration, highlighting its objectives. First of all, it aims to achieve a newepistemological matrix that is able to point out perspectives to solve desagregation problems, and problems of conceptual dialectics between being and thinking, and those of existential loss of enchantment in face of the historical complexity of our modern world. Secondly, to make it possible to consider the constitutive process of moral conscience as directly connected to temporal exiatence, and, therefore, as part of the same factuality of life exeriential reality that becomes the moment which allows us an ethical relationship. This way, if we are our own experiences, then, we realize the meaning of existence through experiencing the present moment as a source of life creation, as a decision-making moment and option for life. Centered in the present experience we can think of a future as mystery and expectation of realizing and understanding life's totality. To know and to understand life in its broader meaning means to know and to understand the reason that lies beneath the experiential relationships from the very daily existence up to the limit of understanding our whole existence.<br>Partindo da filosofia experiencial de Franz Rosenzweig, orientados pelo método analítico-interpretativo, buscamos compreender a problemática existencial do ponto de vista da multiplicidade relacional, no sentido de responder ao problema central que essa dissertação se põe; ou seja, qual a racionalidade proveniente da realidade experiencial e que dela poderá dar conta enquanto proposta de compreensão dessa mesma realidade existencial. Através da análise interpretativa do pensamento experiencial de Rosenzweig, chagamos a razão relacional como proposta de realização do sentido e da compreensão da existência. Assim, somos nossas experiências relacionais, enquanto essas realizam o sentido e a totalidade da existência. Da resposta a esse problema filosófico emerge a relevância dessa dissertação, destacando os objetivos da mesma, ou seja, alcançar uma nova matriz epistemológica capaz de apontar perspectivas para a solução dos problemas da desagregação, da dialética conceitual entre ser e pensar e do desencantamento existencial diante da complexidade histórica do mundo moderno; bem como a possibilidade de pensar o processo constitutivo da consciência moral diretamente ligada à existência temporal e, assim, integrante da mesma facticidade da realidade experiencial da vida, como instante que permite uma relação ética. Desse modo, se somos nossas experiências, então, realizamos o sentido da existência pela vivência do instante presente como fonte de criação da vida e momento de decisão e opção pela vida. Centrados na vivência do presente podemos pensar um futuro enquanto mistério e expectativa de realização e de compreensão da totalidade da vida, onde conhecer e compreender a vida em seu sentido mais amplo significa conhecer e compreender a razão que permeia as relações experienciais desde a existência mais quotidiana até o limite de compreensão da existência.
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Bueno, José Luiz. "A travessia do nada na Filosofia da Religião de Franz Rosenzweig." Pontifícia Universidade Católica de São Paulo, 2016. https://tede2.pucsp.br/handle/handle/1971.
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Previous issue date: 2016-03-04<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>This thesis researches how Franz Rosenzweig, the German Jewish philosopher and
theologian, faces the challenges of relativism and nihilism. The works of Rosenzweig are
the object of this research, especially his most important book, The Star of Redemption,
along with the text named The New Thinking, whose aim was to serve as a preface to the
main book and to clarify its meaning and content. Our hypothesis is that Rosenzweig´s
philosophy makes itself able to face those challenges only when it assumes some
categories from the traditional Jewish thinking when he makes his return to Judaism, and
combines it with the existential and pragmatic sort of philosophy that he elaborates. He
calls his own way of producing his philosophy as his Jewish method . This method
presupposes a kind of thinking completely immersed in contingency and temporality,
acknowledging the insufficiency and lack of ontological autonomy to man and also to the
world and an existential attitude of walking alongside God. It also implies that one
assimilates the language of Jewish tradition which will function as the means of expression
of his philosophy. So, we will research Rosenzweig´s two main texts along with some
supporting texts, among them some articles as well as some letters, where we can find
some clarification about elements that he used to build his system of philosophy which
make him able to face relativism and nihilism, and also to come up with his own form of
rationality and existential attitudes. The use of traditional Jewish categories of thinking
along with elements of existential and pragmatic philosophy will allow him to change the
concept of nothing into a creative category and a point of departure to his own thinking.
The nothing will never be a halt or an end point. Those characteristics will bestow the
singularity and power of Rosenzweig´s work<br>Esta tese estuda o enfrentamento ao relativismo e ao niilismo empreendido pelo
filósofo e teólogo judeu alemão Franz Rosenzweig. Para isso, nosso objeto de estudo é a
obra de Rosenzweig, particularmente seu livro mais importante, A Estrela da Redenção,
juntamente com o texto O Novo Pensamento, escrito posteriormente pelo filósofo para
servir como prefácio ao seu livro principal, visando esclarecer seu conteúdo e sua
estrutura. Nossa hipótese é de que o pensamento de Rosenzweig se torna apto a enfrentar
aqueles desafios na medida em que assimila categorias do pensamento judaico tradicional,
que o autor assume a partir de seu retorno ao judaísmo, e as concilia com a filosofia de
cunho existencial e pragmático que ele elabora. A forma de produzir este seu sistema de
filosofia, que o pensador chama de novo pensamento, é definida por ele mesmo como o seu
método judaico. Este método implica adotar um pensamento mergulhado na contingência e
na temporalidade, assumindo a insuficiência e não-autonomia ontológica tanto do homem
quanto do mundo. Também significa uma atitude existencial que assume que se caminha
sempre ao lado de Deus. Implica, ainda, assimilar a linguagem da tradição judaica que será
o meio de expressão de seu pensamento. Assim, investigaremos os dois textos principais
de Rosenzweig com o auxílio de outros textos importantes, produzidos na forma de artigos
e de cartas, nos quais se pode encontrar os elementos constituintes de seu pensamento e
que revelam os seus recursos racionais e existenciais para enfrentar o relativismo e o
niilismo e para propor sua própria perspectiva para a racionalidade assim como para a
existência. A assimilação de categorias judaicas bem como de elementos da filosofia
existencial e pragmática permitirão ao autor tornar o nada uma categoria criativa e um
ponto de partida de seu sistema de pensamento, jamais um fim ou uma chegada. Estas
características conferirão singularidade e potência à obra de Franz Rosenzweig
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Durand, Emeline. "Le temps de la langue : langage, révélation, histoire chez Franz Rosenzweig." Thesis, Paris 1, 2020. http://www.theses.fr/2020PA01H208.
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Cette thèse porte sur le rôle systématique du concept de langage dans la pensée de Franz Rosenzweig. Notre travail aborde à part égale le grand œuvre philosophique de Rosenzweig, L’Étoile de la Rédemption (1921), et ses travaux ultérieurs consacrés à la théorie et à la pratique de la traduction. Nous montrons que le philosophe a fait de l’appui sur le langage une véritable méthode de pensée, en réplique à la défiance envers le langage dont une grande partie de la tradition philosophique, selon lui, fait profession. Reconnaissant à la Révélation le caractère d’un événement de parole, et plus précisément d’un dialogue, Rosenzweig peut penser philosophiquement la rencontre entre la transcendance et l’immanence, tout en appuyant sa description sur la lecture du texte biblique. Derrière le concept de langage, c’est donc toujours la langue de la Bible qui doit se faire (ré)entendre de la philosophie. Nous montrons que ce choix d’aborder la Révélation par sa langue conduit à faire entrer la Révélation dans l’histoire — ce qui, pour Rosenzweig, permet de jeter une lumière nouvelle sur les conditions fondamentales de l’expérience et sur le concept d’histoire lui-même. La pensée rosenzweigienne du langage, élaborée à l’épreuve des textes et de leur traduction, culmine dans une « philosophie d’expérience » et dans ce que nous comprenons comme une (autre) philosophie de l’histoire. Le langage s’avère l’élément indispensable d’une refondation de la philosophie après la fin des grands systèmes idéalistes<br>This dissertation investigates the concept of language in the works of Franz Rosenzweig, from the Star of Redemption (1921) to the mature essays on the theory and practice of translation. We demonstrate that Rosenzweig, acknowledging that part of the philosophical tradition is inherently distrustful of language, refers instead to language as the true method of the “new thinking”. Rosenzweig describes Revelation as an event happening in speech, inthe form of a dialogue between God and the human being. Based upon the biblical narrative, his concept of language therefore allows him to account forthe encounter between transcendence and immanence in time. We conclude that this linguistic understanding of Revelation leads to a historical understanding of the Bible, which, for Rosenzweig, does not mean simply historicizing the holy text, but sheds light on the very concept of history, as well as on the conditions of human experience. Rosenzweig’s “speech-thinking”, thus, culminates in what he calls a « philosophy of experience » and in what we describe as a philosophy of history. Language appears as the very element in which philosophy can be built anew after the end of Idealism
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Rosenzweig, Sebastian [Verfasser]. "Fast and Robust Multi-Dimensional Cardiac Magnetic Resonance Imaging / Sebastian Rosenzweig." Göttingen : Niedersächsische Staats- und Universitätsbibliothek Göttingen, 2020. http://d-nb.info/1217062777/34.
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Fricke, Martin. "Franz Rosenzweigs Philosophie der Offenbarung eine Interpretation des Sterns der Erlösung /." Würzburg : Königshausen und Neumann, 2003. http://catalogue.bnf.fr/ark:/12148/cb39084491g.
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Filho, Inacio Pedro Abdulkader. "Uma tradução outra: a tradução dialógica de Franz Rosenzweig posta em diálogo." Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/8/8147/tde-18082009-160102/.
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O presente estudo enfoca o trabalho tradutório de Franz Rosenzweig, que esse autor considerava um dos melhores exemplos de aplicação prática do sistema filosófico apresentado em sua obra maior, A Estrela da Redenção. Entender de que forma uma prática de tradução pode constituir-se em aplicação de uma filosofia tão densa e carregada de noções teológicas, bem como compreender de que maneira o minimalismo das inovadoras técnicas de tradução de Rosenzweig (que chegam a levar em conta aspectos de nível fisiológico do leitor) pode propiciar que sejam alcançados objetivos tão grandiosos quanto o preservar-se na tradução o potencial de Revelação do texto original, são alguns dos objetivos deste estudo. Na busca de superar-se uma dicotomia que é, indevidamente, pouco notada na obra de Rosenzweig, e também para se dar conta de uma certa confusão de categorias teológico-filosóficas com categorias lingüísticas, confusão essa que dificulta o trabalho de quem está voltado primordialmente a aspectos de seu trabalho de tradução, Rosenzweig é posto em diálogo principalmente com Bakhtin e Benjamin, mas também com Meschonnic. Assim, o enigmático potencial de Revelação do texto original a ser preservado na tradução vai sucessivamente se aclarando através de noções tais como a responsividade do enunciado em Bakhtin, a palavra que é resposta e a tempestividade na enunciação no próprio Rosenzweig, e o ritmo ou a oralidade do texto em Meschonnic. O passo decisivo que nos leva a concluir que o que está em jogo nessa tradução dialógica de Rosenzweig é um traduzir de vivências na língua, é dado através da noção de intensividade na linguagem [ou, na(s) língua(s)] que é aqui reconhecida e desenvolvida a partir da grande proximidade entre as filosofias de Bakhtin, Rosenzweig e Benjamin. Essa proximidade central e profunda entre as filosofias desses três autores, e que talvez não tenha sido devidamente aquilatada até aqui, é igualmente apresentada e argumentada neste trabalho. Finalmente, essas técnicas tradutórias que se voltam para vivências autorizam ainda duas conclusões, uma acerca desse traduzir, a outra acerca da natureza da linguagem e das línguas: 1) a atitude tradutória de Rosenzweig configura um bartheano writerly turn in translation; 2) é no plano da intensividade na linguagem (e não no da referência), ou seja, é a partir de vivências na língua tais como, p. ex., a da percepção do que há de polissêmico numa homofonia, que se dá o sentimento de pertença de uma língua (nativa ou não). É a partir disso que uma língua se torna para mim uma língua minha, e para uma comunidade ou para um povo uma língua nossa.<br>This study examines the translation work of Franz Rosenzweig (1886-1929), which he considered to be one of the best examples of a practical application of the philosophy expounded in his major work, The Star of Redemption (1921). Some of the aims of this study are to understand how a translation practice may constitute an application of such a dense philosophy so much loaded with theological concepts, and also to make sense of how the minimalism of Rosenzweigs innovative translation techniques (some of which take into account aspects that involve the physiological level of the reader) manage to reach objectives of such grandeur as the preserving, in translation, of the Revelation potentially present in the original text. Furthermore, in order to overcome a not much noticed dichotomy in Rosenzweigs thought, and also to surmount a certain confusion of theological-philosophic categories with linguistic categories which makes difficult the job of someone mainly focused in his translation work, Rosenzweig is here put in dialogue, mainly with Bakhtin and Benjamin, but also with Meschonnic. In this way, the enigmatic Revelation potential of the original text, that must be kept in translation, is clarified by a series of notions such as the respondibility of speech in Bakhtin, the word-and-response and the due-time speech in Rosenzweig himself, and the rhythm and the orality of the text in Meschonnic. The decisive step that allows us to conclude that what is here at issue is a translation of experiences lived in a language, is given via the notion of intensiveness in language (or in the languages) which we here recognize and develop. This is done by starting from key concepts in Bakhtin, Rosenzweig and Benjamin, concepts that prove to be very close to each other. This close proximity of the philosophies of these three authors is a factas far as we know not fully noted up to nowwhich we also argue for in the present work. Finally, this translation of experiences lived in a language into experiences lived in another language allows for two further conclusions to be reached in the present work, one concerning the nature of such a translation, the other concerning the nature of language: 1) Rosenzweigs attitude as translator may be understood as a Barthean writerly turn in translation; 2) it is within intensiveness (and not reference) in language, i. e., it is via experiences such as, for example, the perceiving of the polisemic potential of a homophony, that one feels that a language (native or not) belongs to him or her. It is via this kind of experiences lived in a language that this language becomes for me (one of) my language(s). Thus it becomes, for a community or a people, our language.
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Gutierrez, Velasco Carlos Alberto. "Parole et dialogue : de la pronominalité à l'engagement éthique : Rosenzweig, Buber, Levinas." Thesis, Strasbourg, 2014. http://www.theses.fr/2014STRAC018.
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L’homme contemporain présente une méfiance à l’égard de la parole. Il lui est difficile de trouver en elle, un outil pour établir un dialogue et se lancer vers la rencontre de l’Autre. Dans notre travail, nous abordons cette question sous l’angle d’une double triade qui articule d’un côté, Dieu - Monde - Homme et de l’autre, Création - Révelation - Rédemption. Cette double articulation est exposée dans la Nouvelle Pensée de Franz Rosenzweig, dans le Principe Dialogique de Martin Buber et dans l’appel du visage d’Emmanuel Levinas. Chacun, à sa façon, donne les implications de la parole et du dialogue dans la construction de l’altérité. En elle, la séparation des rôles, voire la pronominalité, est une condition indispensable. C’est en l’assumant que nous pourrons prendre en main un engagement éthique que soit libre de tout calcul ou de commerce de réciprocité<br>Modern man has a distrust of speech. It is difficult to find in it, a tool for dialogue to engage oneself to meet the Other. In our work, we address this issue in terms of a double - triad that articulates on the one hand : God - World - Man and and on the other hand, Creation - Revelation - Redemption. This double articulation is exposed in the New Thought of Franz Rosenzweig, in the Principle Dialogic by Martin Buber and the face - to - face of Emmanuel Levinas. Each one, in his own way, gives the implications of speech and dialogue in the construction of "otherness". In it, the separation of roles, even primarily, is a prerequisite. It is by assuming that we can take over an ethical commitment that is free of any calculation or trade reciprocity
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Del, Prete Michele. "Erlösung als Werk zur offenbarten Ontologie Franz Rosenzweigs." Freiburg, Br. München Alber, 2005. http://d-nb.info/990907805/04.
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Bieberich, Ulrich. "Wenn die Geschichte göttlich wäre : Rosenzweigs Auseinandersetzung mit Hegel /." St. Ottilien : EOS Verl, 1990. http://catalogue.bnf.fr/ark:/12148/cb35525824r.
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Sauter, Inka. "Katrin Neuhold: Franz Rosenzweig und die idealistische Philosophie. Versuch der Rekonstruktion eines Missverständnisses." HATiKVA e.V. – Die Hoffnung Bildungs- und Begegnungsstätte für Jüdische Geschichte und Kultur Sachsen, 2016. https://slub.qucosa.de/id/qucosa%3A34777.
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Kohr, Jörg. ""Gott selbst muss das letzte Wort sprechen ..." Religion und Politik im Denken Franz Rosenzweigs." Freiburg, Br. München Alber, 2006. http://d-nb.info/985940352/04.
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King, Christopher J. "From Object to Other: Models of Sociality after Idealism in Gadamer, Levinas, Rosenzweig, and Bonhoeffer." Scholar Commons, 2017. http://scholarcommons.usf.edu/etd/7047.
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This dissertation offers an account of the different ways in which putatively idealist and transcendental models of sociality, which grounded the subject’s relation to other human beings in the subject’s own cognition, were rejected and replaced. Scrapping this account led to a variety of models of sociality which departed from the subject as the ground of sociality, positing grounds outside of the subject. Hans-Georg Gadamer, Emmanuel Levinas, Franz Rosenzweig, and Dietrich Bonhoeffer represent alternative positions along a spectrum of models of sociality which reject the idealist concept of sociality.
The central argument of this dissertation claims that the responses to idealism and transcendental models of sociality ultimately find fault with an inadequate ontology, one which grounds sociality (as well as all of reality) in the cognition of the subject. The ontology of the transcendental model locates the subject as initially unconnected to other subjects such that the first move in relating them together must be epistemological. The social relation is grounded in the subject’s cognitive grasp. Each of the thinkers I examine identifies this as the key problem with idealism; however, their solutions to this problem differ. The differing solutions of Gadamer, Levinas, Rosenzweig, and Bonhoeffer can be identified as occupying different representative positions along a continuum, call it the “scale of social grounding.” What I offer here is a topography of responses to the idealist model of sociality.
The ontological ground of sociality, instead of being the subject, is posited as situation of dialogue (Gadamer), the face of the other (Levinas), or divine revelation (Rosenzweig and Bonhoeffer). In each of these alternative models, we see that the subject is conditioned rather than autonomous, that sociality is enacted through temporality and language, and that sociality is principally a normative relation rather than an epistemological one. The story that emerges from my analysis, then, is a richer topography of responses to idealism than has hitherto been mapped out. The responses, represented by Gadamer, Levinas, Rosenzweig, and Bonhoeffer each provide an alternative ontology on which any adequate model of sociality must rest.
While my account of the spectrum of ontological responses to idealist sociality does not claim to be exhaustive, it does give a better topography of the field of responses than has hitherto been offered in studies of models of sociality in the 20th century. Finally, this dissertation shows the centrality of providing an alternative ontology to idealism in these projects. Far from rejecting ontology wholesale or merely offering moral revisions to the existing social order, each of the figures I examine in this study radically revise the ground of sociality by articulating a fresh ontological vision which can support social life.
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Schmahl, Nadine. "Das Tetragramm als Sprachfigur ein Kommentar zu Franz Rosenzweigs letztem Aufsatz." Tübingen Mohr Siebeck, 2008. http://d-nb.info/997396822/04.
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Cruz, Cláudia Santa. "Reacções de frustração em indivíduos toxicodependentes em tratamento: Segundo o teste de frustração de S. Rosenzweig." Master's thesis, Instituto Superior de Psicologia Aplicada, 2003. http://hdl.handle.net/10400.12/466.
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Boulanger, Gregoire. "Au seuil de l'Etoile de la Rédemption : être en relation avec la pensée nouvelle de Franz Rosenzweig." Phd thesis, Université de Strasbourg, 2013. http://tel.archives-ouvertes.fr/tel-00998710.
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Le but premier de notre travail est de restituer la complexité des relations qui existent entre Franz Rosenzweig, son œuvre "l'Étoile de la Rédemption", et son lectorat. L'"Étoile de la Rédemption" est connue pour être un livre difficile, dont le langage est aussi conceptuel que littéraire. Mais la véritable difficulté de la pensée de Rosenzweig dans l'"Étoile" est d'arriver à garder liées une dimension dialogale qui participe d'une existence vivante à travers la correspondance que Rosenzweig a écrite à destination de ses amis et la dimension textuelle qui tend à se constituer comme un monde en tant que tel - un livre est toujours quelque chose qui se suffit à lui-même. Pouvons-nous être satisfaits par l'idée que l'"Étoile" est seulement une transition entre deux états : entre un point de vue philosophique - où ne se trouve nul espoir - et un point de vue révélé - où existe uniquement l'espoir ? L'"Étoile" est plus qu'une simple transition. Rosenzweig parle aussi d'un seuil et d'un porche. Avec ces deux termes, une tension se trouve au sein de l'"Étoile" entre une vie révélée qui se dévoile à l'intérieur même de celle-ci et une vie révélée qui ne peut commencer qu'au-delà de celle-ci. Auteur, œuvre et lecteurs auront un rôle important à jouer important pour élucider ce problème.
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Guarnieri, Maria Cristina Mariante. "Angústia e conhecimento: uma reflexão a partir dos pensadores religiosos Franz Rosenzweig, Sören Aabye Kierkegaard, e Qohélet." Pontifícia Universidade Católica de São Paulo, 2006. https://tede2.pucsp.br/handle/handle/2016.
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Previous issue date: 2006-12-12<br>This thesis studies angst as a religious philosophical concept beside the
importance of the religious thinker as a comprehension method for religion. Regarding
this, it takes as object the religious thinkers Franz Rosenzweig, Sören A. Kierkegaard
and the wise man Qohelet, of the Old Testament, whose reflections indicate the
presence of angst. The hypothesis that guides this work is that, in these thinkers, this
presence, due to the relationship with the transcendent, manifests itself as conceptual
tension which produces knowledge. In view of this hypothesis, the intention is to
discuss the possibility of building knowledge from religion itself. Angst, then, is the
affection that, in these authors, indicates a tension between immanence and
transcendence, realizing the human finitude and the infinite possibility, the absolute lack
of meaning and the establishment of a multiplicity of meanings. It is a productive agony
that serves as hard task in the search for knowledge. Giving priority to the subjectivity
and the concreteness of the existence, the authors here worked make an effort to
understand the human being, unique is his or her suffering. The angst as key for
thinking about the human condition is born from the perception of its own aporia,
discovery starting from the first inquiry about the meaning of life<br>Essa tese estuda a angústia como conceito filosófico religioso ao lado da importância
do pensador religioso como método de compreensão da religião. Para isso, toma como objeto
os pensadores religiosos Franz Rosenzweig, Sören A. Kierkegaard e o sábio Qohelet, do
Antigo Testamento, cujas reflexões indicam a presença da angústia. A hipótese que norteia
este trabalho é que, nesses pensadores, esta presença, devido à relação com o transcendente,
manifesta-se como tensão conceitual produtora de conhecimento. Face a essa hipótese, a
intenção é discutir a possibilidade de construção do conhecimento a partir da própria religião.
A angústia, então, é o afeto que, nestes autores, indica uma tensão entre a imanência e
transcendência, entre a constatação da finitude humana e a possibilidade infinita, entre a falta
de sentido absoluta e a constatação da multiplicidade de sentidos. Uma agonia produtiva que
serve de árdua tarefa na busca do conhecimento. Priorizando a subjetividade e a concretude da
existência, os autores aqui trabalhados se esforçam para compreender o humano que é único
em seu sofrimento. A angústia como chave de pensamento sobre a condição humana nasce da
percepção da própria aporia, descoberta a partir da indagação primeira sobre o sentido da
vida
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Bertrand, Jacques. "Évaluation métacognitive du style de réponse à la frustration chez l'adulte selon la théorie de S. Rosenzweig." Thèse, Université du Québec à Trois-Rivières, 1991. http://depot-e.uqtr.ca/5388/1/000590841.pdf.
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Boulanger, Grégoire. "Au seuil de l'Etoile de la Rédemption : être en relation avec la pensée nouvelle de Franz Rosenzweig." Thesis, Strasbourg, 2013. http://www.theses.fr/2013STRAC015/document.
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Le but premier de notre travail est de restituer la complexité des relations qui existent entre Franz Rosenzweig, son œuvre "l'Étoile de la Rédemption", et son lectorat. L'"Étoile de la Rédemption" est connue pour être un livre difficile, dont le langage est aussi conceptuel que littéraire. Mais la véritable difficulté de la pensée de Rosenzweig dans l'"Étoile" est d'arriver à garder liées une dimension dialogale qui participe d'une existence vivante à travers la correspondance que Rosenzweig a écrite à destination de ses amis et la dimension textuelle qui tend à se constituer comme un monde en tant que tel – un livre est toujours quelque chose qui se suffit à lui-même. Pouvons-nous être satisfaits par l'idée que l'"Étoile" est seulement une transition entre deux états : entre un point de vue philosophique - où ne se trouve nul espoir – et un point de vue révélé – où existe uniquement l'espoir ? L'"Étoile" est plus qu'une simple transition. Rosenzweig parle aussi d'un seuil et d'un porche. Avec ces deux termes, une tension se trouve au sein de l'"Étoile" entre une vie révélée qui se dévoile à l'intérieur même de celle-ci et une vie révélée qui ne peut commencer qu'au-delà de celle-ci. Auteur, œuvre et lecteurs auront un rôle important à jouer important pour élucider ce problème<br>The entire point of our work is to give back the complexity of the relations between Franz Rosenzweig, his work, The "Star of Redemption", and his readership. The "Star of Redemption" is known as a difficult book, whose language is as many conceptual as literary. But the very difficulty of the Rosenzweig's thought in The "Star" is to keep in bound the dialogical dimension,which is participating to a lively existence through the letters he wrote to his friends -, and the textual dimension, which tend to be a world in itself - a book is something that is self-sufficient. Can we be satisfied by the idea that The Star is only a transition between two states: between a philosophical point of view – where is no hope – and a revealed one – where is hope and orientation? The Star is more as simply a transition. Rosenzweig speaks also of a Threshold and a Gate. With these two terms a tension inhabits The "Star" between a revealed life which begins inside the book and a revealed life which begins outside the book. Author, work and readership will have a significant role to play in this problem
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Pinheiro, João. "Administração Militar, Gestão Estratégica e Liderança: uma aferição dos contributos de Buckingham, Drucker, Goldratt, Hill, Porter e Rosenzweig." Master's thesis, Academia Militar. Direção de Ensino, 2013. http://hdl.handle.net/10400.26/7633.
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O presente Trabalho de Investigação Aplicada encontra-se subordinado ao tema
"Administração Militar, Gestão Estratégica e Liderança: uma aferição dos contributos de
Buckingham, Drucker, Goldratt, Hill, Porter e Rosenzweig".
Com esta investigação pretendeu-se estudar os contributos mais significativos relativos aos autores Buckingham, Drucker, Goldratt, Hill, Porter e Rosenzweig, no âmbito das temáticas da gestão estratégica e liderança, e procurar identificar áreas no Exército, em geral, e no Serviço de Administração Militar, em particular, em que a aplicação de alguns desses contributos pudesse beneficiar a organização.
A metodologia utilizada na realização deste trabalho de investigação aplicada
respeita as etapas do processo de investigação segundo Marie-Fabienne Fortin, na qual a pesquisa bibliográfica e documental, os inquéritos por entrevistas e as observações foram os procedimentos de recolha de informação utilizados.
No final da investigação concluiu-se que os contributos mais significativos relativos
aos autores foram: a fórmula para o sucesso pessoal de Napoleon Hill, a teoria da gestão por objetivos de Peter Drucker, a teoria das restrições de Eliyahu Goldratt, o modelo das cinco forças e os conceitos de vantagem competitiva e de cadeia de valor de Michael Porter , a teoria do efeito de halo de Phil Rosenzweig e o movimento de ênfase nas qualidades de Marcus Buckingham.
Concluiu-se, também, que a organização poderia sair beneficiada pela aplicação de
alguns destes contributos, nomeadamente nas áreas da avaliação do desempenho dos militares, no processo de seleção e formação dos alunos da Academia Militar, na preservação da imagem e prestígio das Forças Armadas, e ainda na área da gestão de recursos humanos.<br>Abstract This applied research work is subordinate to the theme "Military Administration, Strategic Management and Leadership: A measurement of the contributions of Buckingham, Drucker, Goldratt, Hill, Porter and Rosenzweig".
This investigation was intended to study what were the most significant
contributions concerning to the authors Buckingham, Drucker, Goldratt, Hill, Porter and Rosenzweig, in the ambit of thematic of strategic management and leadership, and try to identify areas in the Army, in general, and Military Administration Service, in particular, in which the application of some of these contributions would benefit the organization.
The methodology used in this applied research work respects the stages of
investigation described by Marie-Fabienne Fortin, in which the bibliographic and documentary research, inquiries by interview and observations were the procedures of data collection chosen.
At the end of the investigation it was concluded that the most significant
contributions relating to the authors were: Napoleon Hill’s formula for personal success, Peter Drucker’s theory of management by objectives, Eliyahu Goldratt’s theory of constraints, Michael Porter's five forces model and the concepts of competitive advantage and value chain, Phil Rosenzweig’s halo effect theory, and Marcus Buckingham’s movement of emphasis on the qualities.
It was also concluded that the organization could benefited by the application of some of these contributions, namely in the areas of performance evaluation of the military, in the selection and training of students of the Military Academy, the preservation of the image and prestige of the armed forces, and also in the area of human resources management.
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Richter, Silvia [Verfasser], and Ephraim [Akademischer Betreuer] Meir. "Language, Philosophy and Judaism in the Work of Emmanuel Levinas and Franz Rosenzweig / Silvia Richter ; Betreuer: Ephraim Meir." Heidelberg : Universitätsbibliothek Heidelberg, 2011. http://d-nb.info/1178609758/34.
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Cândido, Viviane Cristina. "Epistemologia da controvérsia para o ensino religioso: aprendendo e ensinando na diferença, fundamentados no pensamento de Franz Rosenzweig." Pontifícia Universidade Católica de São Paulo, 2008. https://tede2.pucsp.br/handle/handle/2092.
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Previous issue date: 2008-12-01<br>Conselho Nacional de Desenvolvimento Científico e Tecnológico<br>Objective: To propose an epistemology which establishes this subject, entailed to Religion Sciences, as an outside area, capable to offer theorical indication to the educational practice, considering the common object of study religion.
Justification: Religious Teaching is an integrant part of the curriculum of basic education schools. Established as a knowledgement area, its pedagogical practice is a bearing of indefiniteness and ambiguousness related to its nature and purpose, as a result of the lack of specific theorical indications of the religious study field.
Hypothesis: Religious Teaching finality is to enable to scholars an enlargement of their world view trough a biggest comprehension of religious issues, from a religion study which contributes to the comprehension and experience of the authentically human; the tension among both religious institution and experience as a methodology to religion study; an epistemology of the controversy based on the philosophy of the religion, in the ambit of Religion Sciences.
Theoretical-methodological aspects and obtained result: This research let evident the ambient of controversies in which is insert Religious Teaching and its concepts related in the field of Sciences and postulated the epistemology of the controversy, based on Franz Rosenzweig thought, as a referential to the pedagogical practice of Religious Teaching. It also displayed that, once what is intended is the dialog among reason and religious reason inside school space/time, in the ambit of Religion Sciences, is the area which supports this epistemology. Using the own Rosenzweig method assigned the tension among both religious institution and experience as the methodology to the religion study in the Religious Teaching classes<br>Objetivo: Propor uma epistemologia que fundamente essa disciplina, vinculada às Ciências da Religião, como uma área externa, capaz de oferecer referenciais teóricos para a prática educacional, considerando o objeto de estudo comum a religião.
Justificativa: O ER - Ensino Religioso é parte integrante do currículo das escolas de educação básica. Estabelecido como área de conhecimento, sua prática pedagógica é portadora de indefinições e ambigüidades relativas à sua natureza e finalidade, resultado da falta de referenciais teóricos específicos do campo de estudo da religião.
Hipóteses: A finalidade do ER é possibilitar aos educandos uma ampliação de sua visão de mundo pela maior compreensão das questões religiosas, a partir de um estudo da religião que colabore para a compreensão e vivência do autenticamente humano; a tensão entre instituição e experiência religiosas como metodologia para o estudo da religião; uma epistemologia da controvérsia alicerçada na Filosofia da Religião, no âmbito das Ciências da Religião.
Aspectos teórico-metodológicos e resultado obtido: Esta pesquisa evidenciou o ambiente de controvérsias em que está inserido o ER e seus conceitos relacionados no campo das Ciências e postulou a epistemologia da controvérsia, fundamentada no pensamento de Franz Rosenzweig, como referencial para a prática pedagógica do ER. Demonstrou ainda que, uma vez que o que se pretende é o diálogo entre a razão e a razão religiosa no espaço/tempo da escola, a Filosofia da Religião, no âmbito das Ciências da Religião, é a área que sustenta essa epistemologia. Utilizando o próprio método Rosenzweig apontou a tensão entre instituição e experiência religiosas como metodologia para o estudo da religião nas aulas de Ensino Religioso
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Petrovich, Nicola <1970>. "Il grido filosofico. Il peso teoretico di Der Schrei all’interno di Der Stern der Erlösung di F. Rosenzweig." Master's Degree Thesis, Università Ca' Foscari Venezia, 2016. http://hdl.handle.net/10579/8817.
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A partire sopratutto dagli anni Ottanta dello scorso secolo c’è stata una riscoperta da parte della critica del filosofo ebreo tedesco Franz Rosenzweig (1886-1929). In particolare sono state pubblicate diverse analisi della sua opera principale Der Stern der Erlösung. Tuttavia negli stessi anni in cui Rosenzweig stendeva dal fronte di guerra il suo Meisterwerk, compose anche un piccolo scritto che egli ha intitolato originariamente Von Einheit und Ewigkeit. Ein Gespräch zwischen Leib und Seele e poi chiamato Der Schrei. E’ un’opera secondaria della sua produzione che è stata pubblicata postuma e messa a disposizione della critica solo a partire dal 1986. Questa tesi si propone due obiettivi: in primo luogo offrire un’analisi di questa opera (genesi, struttura, contenuti) che è stata poco studiata dalla critica. In secondo luogo si cerca di mettere in luce come in essa si ritrovino in forma dialogica alcuni nodi teoretici decisivi che sono presenti in Der Stern der Erlösung e in particolare: la dimensione dialogica della verità, la temporalità e il peso speculativo del linguaggio. L’angolo prospettico è quindi quello di analizzare quest’opera come una chiave ermeneutica per comprendere meglio Der Stern der Erlösung
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Simon, Josiah. "Franz Rosenzweig's Hegel and the State: Biography, History and Tragedy." Thesis, University of Oregon, 2014. http://hdl.handle.net/1794/18333.
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Franz Rosenzweig (1886-1929) is known today as one of the most influential German Jewish intellectuals of the twentieth century. His most celebrated work, The Star of Redemption, has earned him a reputation as a challenging religious thinker with increasing relevance for contemporary religious, philosophical and historical debates. However, this legacy has largely ignored his first published book, Hegel and the State (1920). My dissertation is the first English-language monograph to fully explore Rosenzweig's intellectual biography of Hegel, making a contribution to contemporary Hegel and Rosenzweig scholarship alike. I offer an analysis that draws on the formal characteristics of the work--such as the epigraph, the narrative and biographical structure, as well as the historical presuppositions of the foreword and the conclusion--to show how Rosenzweig's interpretation of Hegel's key texts, culminating in the Philosophy of Right, is informed by his own biographical development and the influence of thinkers such as Wilhelm Dilthey and Friedrich Meinecke. By recasting his critique of Hegel's political thinking into biographical and historical terms, I ultimately argue that Rosenzweig's narrative in Hegel and the State is a tragic foil for his own development as a German historian. In Rosenzweig's interpretation, the relationship between the individual and the state championed by Hegel ends in the tragic separation of the individual from the reconciliatory promise of Idealist thought. By unearthing Rosenzweig's latent theory of tragedy in Hegel and the State--evidenced most clearly in how he situates the figures of Friedrich Hölderlin and Napoleon--I argue that the historical and philosophical crisis that marked the beginning of the twentieth century, and particularly Rosenzweig's own biographical crisis, shapes his work as the author of Hegel and the State. In addition to providing a critical commentary on the cultural, philosophical and literary history of the German nation, as well as providing the first English translation of many passages from Hegel and the State, my dissertation lays the necessary groundwork for a reinterpretation of Rosenzweig's critique of German Idealism in The Star of Redemption.
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Prolongeau, François. "Une critique de la civilisation à partir de l’esprit du judaïsme ? Martin Buber, Franz Rosenzweig et la modernité européenne." Thesis, Sorbonne université, 2019. http://www.theses.fr/2019SORUL162.
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L’avènement du monde moderne a signifié depuis la fin du XVIIIe siècle un recul du religieux dans les sociétés européennes. Si les Juifs vont s’assimiler progressivement à la société allemande environnante, certains n’en ressentiront pas moins, à l’instar de leurs concictoyens chrétiens, un vide religieux croissant. A la fin de la Première Guerre mondiale, les horreurs de la guerre – à quoi s’ajoute la défaite – ayant achevé d’ébranler la confiance de nombreux intellectuels allemands dans le progrès, les manifestations de « critique de la civilisation » (« Kulturkritik ») abondent dans l’univers culturel. On observe alors chez les intellectuels juifs une remobilisation de références religieuses dans le but de critiquer l’idéologie du monde qui a produit la guerre. Au sein de la « Renaissance juive » dans l’Allemagne de Weimar, les œuvres de Martin Buber et Franz Rosenzweig se distinguent par la place centrale qu’y occupe la dimension théologique. Cette thèse commence par présenter la critique de l’Occident que les deux auteurs développent du point de vue d’un judaïsme « religieux » qu’ils redécouvrent. Sont ensuite étudiées les relations entre le messianisme juif et la pensée politique chez ces auteurs ainsi que chez quelques philosophes juifs contemporains significatifs. Puis, l’analyse se concentre sur le rapport complexe entre philosophie et religion chez les deux penseurs. Enfin, c’est le renouveau de « marcionisme » (courant de la théologie chrétienne contestant toute validité à l’Ancien Testament) dans la philosophie et la théologie de l’entre-deux-guerres qui est étudié, ainsi que la façon dont Martin Buber et Franz Rosenzweig ont entendu le combattre<br>Since the beginning of the modern era, at the end of the 18th century, a decline of religion has been observed in european societies. Whereas the Jews gradually assimilated to the german society in which they lived, some of them felt, like their christian fellow citizens, a religious vacuum. At the end of the First World War, since the horrors of the war – and the military defeat – had undermined the confidence of many german intellectuals in progress, the expressions of cultural criticism (“Kulturkritik”) are quite a few in the cultural world. Among jewish intellectuals, a new use of religious references is made in order to criticize the world which made the war possible. Within the “jewish Renaissance” in Weimar Germany, the works of Martin Buber and Franz Rosenzweig are distinguished by their focus on theological issues. This doctoral thesis first presents the criticism of the western world which both authors develop out the point of view of a recently rediscovered “religious” judaism. It then studies the relations between jewish messianism and political thought in the works of these authors and other important jewish philosophers of the same period. The intricate relationship between philosophy and religion in both authors’ works is thereupon analysed. Eventually, the dissertation deals with the renewal of “marcionism” (a trend in christian theology denying the validity of the Old Testament) in philosophy and theology during the inter-war period, and the manner in which Martin Buber and Franz Rosenzweig tried to fight against it
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Welz, Claudia. "Love's transcendence and the problem of theodicy." Tübingen Mohr Siebeck, 2006. http://d-nb.info/987014064/04.
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Herzog, Annabel. "Penser autrement la politique : éléments pour une critique de la philosophie politique /." Paris : Éd. Kimé, 1997. http://catalogue.bnf.fr/ark:/12148/cb36194878b.
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Amara, Zenati Khadija. "Comparaison inter-culturelle des types de réaction à la frustration problématique et étalonnage du test de frustration de Rosenzweig (Algérie)." Paris 5, 1986. http://www.theses.fr/1986PA05H067.
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L'auteur presente la problematique, l'adaptation et l'etalonnage du test de frustration de rosenzweig en algerie. Les resultats de la comparaison des moyennes des groupes algeriens, francais et americains permettent d'affirmer que les algeriens ont les reactions les moins souvent dominees par les obstacles et le plus souvent de type impunitif; les francais ont le plus de reactions de type defense du moi et le moins de reaction de type persistance du besoin. Aucun resultat americain n'a ete isole pour avoir ete significativement eleve ou significativement faible. Le controle de la variable "langue de passation" met en evidence plus de differences significatives chez les femmes que chez les hommes; les sujets ayant repondu en arabe sont plus pragmatiques et ont eu plus de reactions de type defense du moi. Les femmes ayant repondu en langue francaise ont eu plus de reactions de type impunitif, dominance de l'obstacle et persistance du besoin; tout se passe comme si, dans sa langue, l'algerien est plus sensible a la frustration et a des reactions pragmatiques se rapprochant davantage de celles des sujets francais<br>The author presents the problematic, the adaptation and the standardization of rosenzweig (p. F. ) study in algeria. The results of the comparison between the averages of the algerian, french and american groups allow us to clain that: algerians have reactions which so often are the least dominated by obstacles and of impunitive type; french have more reactions of the ago defense type and less reactions of the need persistence type. It is important to point out that no american result dealing with rosenzweig (p. F. ) study has been reported as being highly or poorly significant. The variable control: language of exam has showed significant differences for women rather than for men. The subjects who participated in arabic are more pragmatic and have more ago defense reaction. The results of the women subjects who answered in french language showed high reactions of the impunitive type, need persistence and obstacle dominance; everything happens as if in this language, the algerian is more sensitive to the frustration leading to pragmatic reactions, on his part, which get near those of the french subjects
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Lambrianou, Nickolas Alexander. "Origin and becoming : anticipation, orientation and creatureliness in the work of Walter Benjamin, Hermann Cohen, Franz Rosenzweig and Hugo von Hofmannsthal." Thesis, Birkbeck (University of London), 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.429563.
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De, Villa Massimiliano <1979>. "La Verdeutschung der Schrift di Martin Buber e Franz Rosenzweig: una Bibbia ebraico-tedesca: analisi del testo e ricostruzione del contesto." Doctoral thesis, Università Ca' Foscari Venezia, 2010. http://hdl.handle.net/10579/971.
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La Verdeutschung der Schrift è il culmine della simbiosi ebraico-tedesca. Nata dallo sforzo comune di due personalità tra le più note nella Germania degli anni Venti, Martin Buber e Franz Rosenzweig, la Verdeutschung si realizza nella collaborazione tra i due negli anni dal 1925 al 1929 e, fino al 1961, nel seguito da parte del solo Buber, tra la Germania e la Palestina. Partendo da un’analisi del contributo dei due pensatori alla ridefinizione dell’ebraismo tedesco nella fase post-assimilatoria, lo scritto procede a evidenziarne la confluenza dei percorsi nella traduzione della Scrittura. Traduzione che è punto d’arrivo della “Jüdische Renaissance”, di un ebraismo ripensato secondo criteri nuovi, dalla ricostituzione di una dimensione estetica fino al recupero del concetto di etnicità. Il lavoro evidenza l’affinità, più spesso la totale coincidenza, di queste istanze nuove con il bagaglio concettuale della völkische Bewegung, ripercorrendo le tappe di una polemica sorta all’apparire del primo volume della Verdeutschung tra i traduttori e alcune figure di spicco dell’intellettualità ebraico-tedesca (Siegfried Kracauer, Gershom Scholem, Walter Benjamin). Lettori-recensori che nel testo vedono il prodotto coerente dell’idea neoromantica e völkisch. Dopo aver richiamato i termini di questa controversia, il percorso di analisi confluisce nel testo, evidenziando, su passi specifici dalla Genesi e dall’Esodo, il prevalere del discorso völkisch. Un percorso che vede nella Verdeutschung l’esito naturale del pensiero e dell’azione di entrambi i traduttori. Di Buber come mediatore e divulgatore, in Europa, della mistica chassidica e teorico di un ebraismo nuovo nei discorsi di Praga. Di Rosenzweig come iniziatore e organizzatore di un progetto educativo ampio e articolato, un progetto che, centrato sul “Freies Jüdisches Lehrhaus” di Francoforte, mira a recuperare l’ebraismo tedesco alla consapevolezza di sé.<br>The Verdeutschung der Schrift is the peak of the German-Jewish symbiosis. The translation of the Bible from Hebrew into German was jointly done by Martin Buber and Franz Rosenzweig and, after the latter’s early death in 1929, brought to conclusion by Buber forty years later in 1961, in Palestine. Starting from an analysis of the translators’ contribution to a redefinition of German Judaism in the post-assimilationist period, this work moves on to underline the convergence of their paths in the translation of the Scripture. A translation which is the pivotal point of the “Jüdische Renaissance”, the idea of a Judaism reconfigured on new criteria, from the recreation of an aesthetic dimension to the rediscovery of ethnicity. This work underlines the similarity, if not the total coincidence, of this ideas with the conceptual framework of the völkische Bewegung, and reconstructs the heated debate aroused by the first reviewers of the translation, some of the most important figures of German-Jewish intellectual life (Siegfried Kracauer, Gershom Scholem, Walter Benjamin). These readers consider the text to be the coherent outcome of a neoromantic and völkisch ideology. After having pointed out the terms of this controversy, the analyis moves towards the text itself and shows, through precise examples from the books of Genesis and Exodus, a prevailing völkisch tone. The Verdeutschung is seen as the natural result of the thought and action of both Buber and Rosenzweig, the former being the mediator of Chassidic mysticism in Europe and the theoretician of a rediscovered and reshaped Judaism in the Prague speeches, whereas the latter stands out as the organizator of a wide and articulated cultural and educational project. A project which, centred on the “Freies Jüdisches Lehrhaus” in Frankfurt, aims at recovering German Jews to the consciousness of their identity.
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Hoareau, Aude-Emmanuelle Wunenburger Jean-Jacques. "Éthique et salut chez Franz Rosenzweig et Edith Stein du rapport de l'homme à la transcendance divine à une nouvelle conception de la communauté /." Lyon : Université Lyon 3, 2006. http://thesesbrain.univ-lyon3.fr/sdx/theses/lyon3/2005/hoareau_ae.
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Goldblum, Sonia Myriam Augusta. "Dialogue amoureux et dialogue religieux : pensée et pratique du lien dans la correspondance de Franz Rosenzweig avec Margrit et Eugen Rosenstock (1917-1929)." Strasbourg, 2011. https://publication-theses.unistra.fr/restreint/theses_doctorat/2011/GOLDBLUM_Sonia_Myriam_Augusta_2011.pdf.
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L’objet de cette thèse de doctorat est d’analyser la conception du dialogue amoureux et du dialogue religieux que le philosophe et théologien allemand, Franz Rosenzweig, développe dans sa correspondance avec Eugen et Margrit Rosenstock, publiée sous le titre Die « Gritli »-Briefe. Cette étude se consacre d’une part à l’analyse de l’articulation du dialogue religieux et du dialogue amoureux dans cette correspondance, d’autre part à celle du rapport qu’entretiennent les lettres de Rosenzweig avec ses textes philosophiques et notamment, L’Étoile de la Rédemption. La première partie de la thèse traite des caractéristiques formelles de la correspondance, ainsi que de la manière dont Rosenzweig lui-même réfléchit sa pratique d’écriture. Ces analyses permettent de déterminer ce qui constitue le cadre de la relation amoureuse qu’il entretient avec Gritli. Dans un second temps, on partira de la définition de l’amour que Rosenzweig livre dans ses lettres à Gritli, pour comprendre comment le dialogue interreligieux se nourrit de cette définition et en quoi la dimension religieuse est complémentaire de la dimension érotique. À partir de là, on reconstituera la conception du dialogue interreligieux que Rosenzweig développe dans les « Gritli »-Briefe, mais également dans toute la production théorique de Rosenzweig. La troisième partie du travail se consacrera aux lignes de fuites qui se dégagent de la question du dialogue, à ce qui le limite et ce qui le contraint : la temporalité, la mort et le silence. Là encore, on s’efforcera de partir de l’analyse de la manière dont Rosenzweig évoque ces thématiques pour déterminer la fonction qu’elles adoptent au sein de la correspondance<br>The aim of this doctoral research is to analyse the characteristics of dialogue within Franz Rosenzweig’s correspondence with Eugen and Margrit Rosenstock, the so-called “Gritli”- Letters. Using different methods derived from literature, philosophy, linguistics and cultural studies, this interdisciplinary project focuses on the practice of dialogue by Franz Rosenzweig through an analysis of his philosophical writings, in order to compare the content of the letters and of other forms of texts. The letters showcase Rosenzweig’s understanding of dialogue, as developed in his main work, The Star of Redemption and in other essays such as “The new thinking. ” The main themes of this research are the extramarital relationship between Franz Rosenzweig and Margrit Rosenstock and the interreligious dialogue which constitutes the frame of this correspondence and one of the main issues for the correspondents. The link between these two forms of dialogue lies in Rosenzweig’s particular understanding of dialogue, because he doesn’t draw any boundaries between love in its amorous meaning and love in its religious meaning. This principle allows us to analyze Rosenzweig’s multifaceted conception of Jewishness and of interreligious dialogue. Another aspect of this research concerns the limits of dialogue in Rosenzweig’s correspondence and the way he refers to them, leading to an analysis of time, death and silence, which are important topics in Rosenzweig’s thinking
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Hoareau, Aude-Emmanuelle. "Éthique et salut chez Franz Rosenzweig et Edith Stein : du rapport de l'homme à la transcendance divine à une nouvelle conception de la communauté." Lyon 3, 2005. https://scd-resnum.univ-lyon3.fr/out/theses/2005_out_hoareau_ae.pdf.
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Notre réflexion s'appuie sur deux auteurs, Edith Stein et Franz Rosenzweig, basant leurs perspectives sur la dimension religieuse de leur existence. Entre le christianisme de Stein et le judaïsme de Rosenzweig se dessine une trame commune : la transformation du sens de la subjectivité dans le rapport de l'homme à la transcendance divine, menant à une reformulation du lien social. Cette réflexion donne lieu à l'élaboration de la notion d'homme total, qui se révèle dans une tension entre intériorité et extériorité. L'acte d'amour à l'égard du prochain, nous permet de penser une harmonisation des termes de cette tension. Il constitue la matrice d'une intersubjectivité totale, d'ordre métaphysique, moral et affectif, susceptible de jeter les bases d'une nouvelle dimension du lien social. L'être unique et particulier, l'être original en serait à la fois le point de départ et la fin. Ce lien social s'actualise de manière exemplaire dans la communauté religieuse, communauté de l'Eglise catholique et communauté de la Loi, par la révélation d'une "communauté des êtres intérieurs". Cette commuanuaté s'enrichit de par son ancrage au sein des commuanuatés profanes, et notamment au sein de la communauté politique. A partir d'un renversement de perspective, la communauté politique et son fonctionnement sont réévalués à l'aune du paradigme de la "communauté des êtres intérieurs". Ce renversement nous permet en outre de ménager la pensée d'une complémentarité entre le politique et le religieux, et d'élucider les similarités et les différences entre judaïsme et christianisme.
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Blicq, Deborah. "Souffrance d'une parole vraie : pour une nouvelle lecture de la vérité dans le face-à-face de l'hellénisme et du judaïsme au sein de l'Etoile de la Rédemption de Franz Rosenzweig." Paris 10, 2006. http://www.theses.fr/2006PA100087.
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L'objet de ce travail sera de définir la " parole vraie " en élaborant le sens philosophique du mot " Wahrlich " employé par Franz Rosenzweig pour désigner l'épreuve que l'homme fait lui-même du vrai dans son assujettissement à la transcendance de la Vérité. Cette nouvelle lecture de la vérité fondée sur la rencontre entre hellénisme et judaïsme au sein de L'Etoile de la Rédemption sera l'essai pour penser une philosophie du témoignage. Chercher le face-à-face de l'hellénisme et du judaïsme consistera à considérer ces deux sources de notre culture dans leur vis-à-vis irréductible pour les retrouver dans le véritable face-à-face d'une langue révélée et révélante. La Révélation, dans le silence du Logos, nous offrira une nouvelle conceptualité se comprenant dans les catégories de l'immémorial, de la prédiction et de la rédemption<br>My main point, in this thesis, is to explore what the philosophical meaning of the expression “a true word” may be. I argue that Franz Rosenzweig's use of the word “Wahrlich” in order to describe human beings'trial when aknowledging their submission to a transcendant truth helps us understand what this meaning is. In The Star of Redemption, the renewal of interpretating what the word “truth” means is founded on an encounter between hellenism and judaism and it culminates in a philosophy of testimony. I argue that this irreductible face-to-face of the two sources of our culture – hellenism and judaism – leads us to a better and decisive discovery of a language that is both a revealed and a revealing language. Revelation – while getting the Logos to remain silent – gives us a new set of concepts : immemorial, prediction and redemption
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Quélennec, Bruno. "Retour dans la caverne. Philosophie, religion et politique chez le jeune Leo Strauss." Thesis, Paris 4, 2016. http://www.theses.fr/2016PA040015.
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Le travail de thèse entreprend une reconstruction critique de la philosophie politique de Leo Strauss (1899-1973) en partant de ses écrits de jeunesse allemands, replacés dans leur contexte politique et philosophique d’émergence et particulièrement dans les mouvements de la « renaissance juive » des années 1920. Au lieu de comparer son œuvre à celle d’autres grands classiques de la philosophie politique du XXe siècle ou d’analyser ces textes de jeunesse à la lumière de sa réception aux États-Unis, où lui et ses disciples sont souvent associés au mouvement néoconservateur américain, il s’agit ici de voir comment son positionnement politico-philosophique spécifique se construit dans la confrontation au « dilemme théologico-politique » dans lequel la pensée juive-allemande est prise face à la radicalisation de l’antisémitisme allemand pendant et après la Première Guerre Mondiale : judaïsme national ou judaïsme religieux ? Dans ses premiers écrits des années 1920, Strauss transforme cette opposition en celle entre Lumières et orthodoxie, entre athéisme et théisme, opposition qu’il ne cessera de vouloir dépasser à travers la construction d’un « athéisme biblique ». Nous montrons que ce n’est cependant que dans les années 1930, après son « tournant platonicien », que Strauss trouvera, par l’intermédiaire d’une nouvelle interprétation de Maïmonide, sa solution au « dilemme théologico-politique », sur des bases philosophiques pré-modernes. Avec le retour à ces Lumières platoniciennes, Strauss tente d’harmoniser Lumières et anti-Lumières, la défense du rationalisme et la justification d’un ordre théologico-politique autoritaire, projet paradoxal qui forme le cœur de son néoconservatisme philosophique<br>My thesis undertakes a critical reconstruction of the political philosophy of Leo Strauss (1899-1973) on the basis of his early writings, which I contextualize in the political and philosophical frame of the Weimar Republic and the “German-Jewish Renaissance” of the 1920s. My main hypothesis is that his concept of ”political philosophy” emerges from a confrontation with the “theological-political dilemma” that German-Jewish thought faced after the First World War, the radicalization of German Anti-Semitism and the problem of being torn between national and religious Judaism. I argue that in his early writings of the 1920s, Strauss transforms this dilemma into the opposition between Enlightenment and orthodoxy, atheism and theism that he tries to overcome in the form of an “biblical atheism”. In the 1930s, after his “Platonic turn”, Strauss finds another solution to the “dilemma”, now on pre-modern philosophical grounds, through a new interpretation of Maimonides. With the return to this “platonic” Enlightenment, Strauss tries to harmonize anti-Enlightenment and Enlightenment, pre-modern rationalism and the justification of authoritarian theological-political order. My argument ist that this paradoxical project is the core of his philosophical neo-conservatism
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Rosenzweig, Dow [Verfasser], and Christoph [Akademischer Betreuer] Schmitz. "Operative Langzeitergebnisse von Patienten mit Ersatz der Aorta ascendens und der Aortenklappe bei Aortenaneurysmen und -Dissektionen : Erfahrungen der Herzchirurgischen Klinik der Universität München / Dow Rosenzweig. Betreuer: Christoph Schmitz." München : Universitätsbibliothek der Ludwig-Maximilians-Universität, 2013. http://d-nb.info/1046502980/34.
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Spann, Korbinian. "Der, die, das Fremde: Juden und jüdische Religion als Paradigma einer Philosophie des Fremden /." Berlin [u.a.] : Lit, 2006. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=015024867&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
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Muller, Alain. "Révélation et pensée dialogique dans la philosophie de Franz Rosenberg." Paris, EHESS, 2006. http://www.theses.fr/2006EHES0099.
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Ce travail tente de dégager le concept de « révélation » dans la philosophie de Franz Rosenzweig. Il en décrit son évolution à travers le concept de « corrélation » d'Hermann Cohen et la philosophie du langage d'Eugen Rosenstock et montre en quoi et comment il permet de dépasser l'idéalisme de Hegel par la structure dialogique Je-Tu au sein duquel le Je est articulé par le Tu. On obtient ainsi un nouveau type de relation qui trouve son fondement dans le langage. Le concept idéaliste de « totalité », incapable de rendre pensable l'altérité, est ainsi remis en question. Rosenzweig analyse cette structure à partir de la « logique de l'origine » d'Hermann Cohen à l'aide de laquelle il pense la « singularité » de l'individu qui le met en relation avec les autres. À travers cette nouvelle « ontologie » de la singularité Rosenzweig met en question le postulat panthéiste et panlogique de la philosophie hégélienne et cherche à distinguer ce que cette philosophie a toujours voulu identifier : la pensée et l'être<br>This work tries to explain the concept of "revelation" in the philosophy of Rosenzweig. It describes its evolution through Hermann Cohen's concept of "correlation" and Eugen Rosenstock's philosophy of langage, and shows how it makes possible to overcome the idealism of Hegel through the dialogical structure I-You in wich the I is called by the You. One gets so a new type of relation based on the language. The idealistic concept of "totality", not able to make thinkable the "otherness", is radically questioned. Rosenzweig analyzes this structure through Hermann Cohen's "logic of the origin" with wich he thinks the "singularity" of the individuum wich puts him in relation with the others. Through this new "ontology" of singularity Rosenzweig questions the pantheistic and panlogical principle of the philosophy of Hegel and try to distinguish wich this philosophy always wanted to identify : the thinking and the being
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Gajauskas, Auridas. "Vakarų mąstymo kritika: F. Rosenzweigas ir M. Heideggeris." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2009. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2006~D_20081203_203544-37914.
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Magistrinio darbo problematikos formulavimas vadovaujasi prielaida, jog dalis moderniosios filosofijos projektų formavosi kaip reakcija į Vakarų Europos mąstymo tradiciją, kurios formuojantį pagrindą sudarė filosofija. Dėl šios priežasties neatsiejamu šių projektų egzistavimo požymiu laikytina nuosekli filosofijos istorijos kritika, tuo pačiu pateikianti alternatyvius filosofijos supratimo orientyrus. Tokiu radikaliu filosofijos sąjūdžiu, XX a. laikomas egzistencializmas. Magistriniam darbui pasirinktos dvi filosofų figūros: Rosenzweigas ir Heideggeris. Abu filosofai kritiškai reflektavo filosofijos istoriją bei abu pateikė alternatyvius mąstymo projektus. Pagrindiniu Vakarų tradicijos kritikos bei naujo mąstymo suformulavimo svarbiausiu aspektu laikome fundamentalų „pirminių mąstymo prielaidų” perklausimą. Atlikęs tokį perklausimą bei taip atsiribojęs nuo „mąstymo metafizikos”, Rosenzweigas susikuria naujas prieigas prie tikėjimo problematikos. Panaudodamas Johano Wolfgango Geothes profenomeno sampratos bei savo mokytojo – Hermanno Coheno diferencialinės matematikos teorijos idėjas, jis pateikia trijų (metafizinio Dievo, metaloginio pasaulio ir metaetinio žmogaus) profenomenų aprašymą. Metaetinio žmogaus sąmonės struktūros gretinimas su „naujojo mąstymo” (tokį pavadinimą Rosenzweigas pats prisiskiria savo filosofijai) pirminėmis prielaidomis, atveda prie dialoginės (Zwiesprache) apreiškimo (Offenbarung) sąmonės struktūros aprašymo. Tik apreiškimo sąmonei atsiveria pirmapradė... [toliau žr. visą tekstą]<br>The formulation of theme in this paper is followed the assumption that a part of projects of modern philosophy were generated as a reaction to the tradition of Western Europe thinking, which was influenced by philosophy. That is the reason why coherent criticism of history of philosophy, in the same time giving the perception guides of philosophy, is considered as a concurrent attribute of that project existence. Existentialism of the 20th century is considered as such radical movement of philosophy. Two philosophical figures were chosen from this general context: Rosenzweig and Heidegger. Both thinkers made critical reflections on history of philosophy and both give the alternative projects of thinking. The fundamental reasking of „prime thought assumptions” is considered as an important aspect of main criticism of Western tradition and the formulation of new thinking. After this performed reasking and disassociation from “metaphysics of thought”, Rosenzweig creates new approaches to the faith theme. Using the prophenomenon perception of Johan Wolfgang Geothe and his teachers, Herman Cohen’s ideas about diferencial mathematics theory, he presents description of three prophenomenon (metaphysical God, metalogical world and metaethical man). The comparison of consequence’s structure of metaethical man with prime assumptions of “new thought” (this definition Rosenzweig attributes to his own philosophy) leads to description of dialogical (Zwiesprache) revelational (Offenbarung)... [to full text]