By Aubrey L. Glazer
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Additional resources for A New Physiognomy of Jewish Thinking: Critical Theory After Adorno as Applied to Jewish Thought
33 This opens up a highly phenomenological approach to textuality that also pushes Jewish Thinking forward into the realm of New Thinking. By specifically addressing Rosenzweig at the conclusion of Alef-Mem-Tau, Wolfson is attempting to reveal the concealed temporality of thinking that is normally enveloped in before, between, and beyond moments. Wolfson remains a singular voice of one such radical Jew that dares to truly think. The lingering question, however, is whether or not, from Berkovits to Green, there indeed remains a reification of the concepts God, Torah, and Israel.
The first work has been proffered by Arthur Green. In Radical Judaism,25 Green seemingly pushes the envelope of the inherited concepts, God-Torah-Israel. ”26 Regardless of how reified this conceptual triad of God-Torah-Israel 27 has been throughout its history, Green attempts to salvage them through his creative re-readings. Still one much question how radical such Jewish Thinking can really be if it is ultimately unable to transcend the stranglehold of the reified concept? It remains to be seen whether Green’s important project will glean new insight from the gaps within and between these concepts to inspire the next generation of radical Jews who are thinkers or whether the resultant thinking remains locked in the grip of reification.
25 In intimating their god most intimately, these two thinkers and one poet take leave of their living luminescence before their time. What is remarkable here is how Heidegger first of all effectively sees no distinction between thinker and poet—each is of equal influence within the given triad. To be a thinker of truth, one must enter this triad by way of the turn [kehre] away from philosophical thought toward poetry. Moreover, the existences of each of those who “intimate their gods most intimately”26 are all profoundly marked by withdrawal, refusal, and exile.