By Dana Hollander

ISBN-10: 0804769974

ISBN-13: 9780804769976

Exemplarity and Chosenness is a mixed examine of the philosophies of Jacques Derrida (1930-2004) and Franz Rosenzweig (1886-1929) that explores the query: How might we account for the potential of philosophy, of universalism in considering, with out denying that each one considering can be idiomatic and specific? The e-book strains Derrida's curiosity during this subject, fairly emphasizing his paintings on "philosophical nationality" and his perception that philosophy is challenged in a different approach through its specific "national" instantiations and that, conversely, discourses invoking a nationality contain a philosophical ambition, a declare to being "exemplary." Taking as its cue Derrida's readings of German-Jewish authors and his ongoing curiosity in questions of Jewishness, this booklet pairs his philosophy with that of Franz Rosenzweig, who constructed a concept of Judaism for which election is key and who understood chosenness in an "exemplarist" feel as constitutive of human individuality in addition to of the Jews' function in common human historical past.

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Additional resources for Exemplarity and Chosenness: Rosenzweig and Derrida on the Nation of Philosophy (Cultural Memory in the Present)

Sample text

21] A remnant will return (‫)שאר ישוב‬, the remnant of Jacob, to the mighty God. [22] For though your people Israel were like the sand of the sea, only a remnant of them will return. Destruction is decreed, overflowing with righteousness. The key verses (11:11 – 12) in the following chapter, from which Rosenzweig’s “will remain” is drawn, read: [11] On that day the Lord will extend his hand yet a second time to recover the remnant that is left of his people (‫ )שאר עמו‬which will remain (‫ )אשר ישאר‬from Assyria, from Egypt, from Pathros, from Ethiopia, from Elam, from Shinar, Rosenzweig’s Reception of Cohen 35 from Hamath, and from the coastlands of the sea.

Rosenzweig situates his own work in a line of efforts — by Kierkegaard, Schopenhauer, Nietzsche — to give human individuality its due. Describing this movement in philosophy, he writes: Thus man — no, not man, but a man, one particular man — became a power over philosophy — no, over his philosophy.  [Philosophy] had to acknowledge [man], acki knowledge him as something which it could not comprehend but which, beci cause of the power he had over it, it could not deny. Man in the utter singularity of his own being, in his being determined by a first and a last name, stepped out of the world which knew itself as the thinkable world, out of the All of philosopi phy.

Its closing-itself-off [Sichabschließen] in that case means at the same time a joining-onto [Sich­­ anschließen]. ” In that case, it must not close itself off in borders, but must enci close the borders — borders which would, by virtue of their two-sidedness, make it into a single people among other peoples — within itself. ”35 As for Cohen, the uniqueness of “the one people” is for Rosenzweig based on the fact of election understood in its universal significance. ” What both “atheistic-theological” movements had in common was to subtract the “hard mark of the divine that actually entered into history and is distinct from all other actuality” (AT, 690/15 – 16).

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Exemplarity and Chosenness: Rosenzweig and Derrida on the Nation of Philosophy (Cultural Memory in the Present) by Dana Hollander


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