...Bruce Rosenstock Abstract The article argues that Martin Heidegger and Oskar Goldberg share a common gnostic motif of the “flight of the gods from the earth” and that both thinkers seek to prepare their people (the Germans, the Jews) for a “second beginning” of metaphysics that would restore...

... the Pauline “Mysterium Judaicum,” that is, the conjunction of enmity and love coming to expression in the Jewish people as “enemies” of God for the sake of the gentiles, but “beloved” of God for the sake of their forefathers (Romans 11:28). The Mysterium Judaicum marks a decisive break ( kairos ) after which...

... responds to the sound not only with anxiety but also with an expanded imaginative capacity, inventing in turn a creator god in its own image—a portrait of the author as a great beast. The text thus becomes a reflection on the legacy an author leaves behind, one that refuses presence in favor of strange...

... that Rosenzweig's system employs time as the fundamental schema that opens the individual elements of God, world, and humanity; however, the temporal world is scarred by an unresolved homelessness that affects the relations between the elements. © 2010 by New German Critique, Inc. 2010 Franz Rosenzweig...

..., is the first announcement of the death of God. Girard, disputing Vattimo's interpretive strategies, identifies the crucifixion as a world-historical exposure of the sacrificial origins of human society: the Christian scapegoat undoes the myths that found society's unity on a hidden act of violence...

..., is not the experiencer, is not flesh and blood, is the wholly other, is death or nothingness, is an ‘image’ or interpretation.” 48 The only thing that can be said about the absolute experience of a presence or call of God is that it is a presence or a call; anything else is merely a subjective interpretation...

... that “all signifi cant concepts of the mod- ern theory of the state are secularized theological concepts not only because of their historical development—in which they were transferred from theology to the theory of the state, whereby, for example, the omnipotent God became the omnipotent lawgiver...

...—that is, the “impurity” or “bastard form” (CV, 252)—of legal violence. In divine violence the human being stands naked before God both in body and in responsibility (CV, 250). This makes it “pure”: all human cal­cu­lations are put aside. Pure, revolutionary violence implements God’s will; it does not prosecute...

... vocatus est servus est Christi 23 pretio empti estis nolite fi eri servi hominum 24 unusquisque in quo vocatus est fratres in hoc maneat apud Deum. (Vulgata) 17 Nevertheless, each one should retain the place in life that the Lord assigned to him and to which God has called him...

... as secularized theology: All significant concepts of the modern theory of the state are secularized theological concepts not only because of their historical development—in which they were transferred from theology to the theory of the state, whereby, for example, the omnipotent God became the omnipotent...

... presents himself as a religious and racial visionary. “Nervenanhang” (nerve-contact) (14; 48) joins him with God and allows him to discern affairs on earth hidden to others. Schreber occupies a position of 1. Page references follow the text printed in Daniel Paul Schreber, Denkwürdigkeiten eines...

... Diehl The Image of Happiness We Harbor: The Messianic Power of Weakness in Cohen, Benjamin, and Paul Astrid Deuber-Mankowsky “Tragedy,” writes Hermann Cohen in his 1904 Ethics of Pure Will, “gener- ates the individual in the hero, in the demi-god...

... (Cambridge: Cambridge University Press, 2011), esp. chap. 4; and my essay in The Trace of God: Derrida and Religion, ed. Edward Bar- ing and Peter E. Gordon (New York: Fordham University Press, 2014), 72–87. 3. Even in English-language works the debate has a long history. See Hubert L. Dreyfus...

..., as Leon Wieseltier opined several years ago, is once again choking on God.1 Religious extremists of the monotheist persuasion have arguably become the most important agents on the political scene, both in this coun- try and abroad. But this is merely to scratch the surface. If history is indeed...

... of modern myth, and myth is used to understand it. Once the Israelites had left Egypt, they had to cross the desert to reach the Promised Land. And they were not allowed to reach the Land of Milk and Honey until they had disciplined them- selves and received revelation from God. So too the exiles...

... be said of what Benjamin means by these aspects.16 But on a more superficial level of structure, it is the fourth level that strikes me most. It appears at the end of the paragraph: “Its fourth feature is that its God must be hidden from it and may be addressed only when his 15. Walter...

... puts it: “Once he divides the law into a law of works and a law of faith, a law of sin and a law of God—and thus renders it [the law] inoperative and unobservable— Paul can then fulfi ll and recapitulate the law in the fi gure of love. The messianic plērōma of the law is an Aufhebung of the state...

... the defi nition of God transgresses the borders of experience, Kant concludes that fi nite humans cannot have cognition or experience of God. To avoid a complete negation of a positive content and role of religion, Kant ties the philosophical deliberation of reli- gion to the ethical domain...

... is to ease the burden of the absolute, and culture is work on that distance. That, I think, is what Blumenberg’s philosophy is about. It is what The Legitimacy of the Modern Age is about. Humans cannot bear God; that is why they invented, as the first overcoming of Gnosticism, the Middle Ages...

... supersedes magic through abstraction and distance, Judaism neutralizes it by prohibiting graven images: The disenchanted world of Judaism propitiates magic by negating it in the idea of God. The Jewish religion brooks no word which might bring solace to the despair of all mortality...