Suchergebnisse

Title Deutsche Zusammenfassung and Introduction 1 The Messianic State: does the Messiah initiate or consummate? 30 The division of the Holy and Profane 38 The Messianic Intensity of Happiness 44 Tragic Devotion 49 Restitutio in Integrum and immortality 57 Nihilism 63 The theological politics of Gershom Scholem 66 Tradition and anarchism 68 Zion: anarchist praxis or metaphor 71 A programmatic Torah 75 Revolutionary nihilism 78 Cataclysmic anarchism 82 Critical anarchism 93 On the origins of language and the true name of things 98 Metaphor of the Divine 103 The Magic of the inexpressible in language 108 Symbolic revelation 114 Magic and the divine word 118 Reception as translation 124 Sign and Symbol 128 Judgment 130 Jewish linguistic theory and christian Kabbalah 133 Gershom Scholem and the name of God: "On language as such reconsidered" 143 Toward a structure of symbolic mysticism 146 The creating word and the unpronouncable name 150 The existence of matter and magic in the Torah and its letters 154 Grammarians of the name 158 Micro-lingustic speculation 161 The metaphysics of the divine name, ist substance and attributes 165 A micro-linguistic science of prophecy 169 On a Mesianic conception of language 174 A redemptive conception of justice 176 Theses of the concept of justice 195 Prophetic justice 199 Judaism and revolution 209 Judgment and violence 215 Punishment and fate 223 Divine postponement and the question of violence 238 The righteous, the pious, the scholar 243 Bibliography 253 ; ">Walter Benjamin attests to Gershom Scholem in a rather emphatic moment in 1915 that if he should ever have a philosophy of his own, it would be a philosophy of Judaism. In many ways, this statement forms the basis of a discussion on three main ideas which would capture the imagination of the authors: on Messianism, language and justice. Following along the lines of this tripartite division, the dissertation is divided into three sections reflecting the original tone of the authors' dialogue. The first section is perhaps ...

an anarchist critique of Bolshevism, drawing on Walter Benjamin. The translation and commentary published as \"Theories of Justice, Profane and Prophetic: Gershom Scholem on the Bolshevik Revolution\" in Gershom Scholem: In memoriam, Vol. 2, Jerusalem Studies in Jewish Thought, 21, 2007. Available here: https://goo.gl/deFJt1

In his "Science as Vocation," Weber equates rational academic conduct with Jewish ethics. For Weber, the Jewish tradition, which separates moral conduct from messianism, is emblematic of scientists' strenuous distinction of empiricism from metaphysics. The emergence of a Zionist university in Jerusalem, an institute that was positioned as a part of a Jewish nation-building project, complicated this parallel. This article examines Gershom Scholem's activist approach to Jewish studies as a fundamental revision of the Weberian model of scholarship with the significant role that this model destines to the Jewish tradition. Scholem's vision of scholarship at the Zionist university constitutes Jewish eschatology as a pillar of a scholastic national tradition. Scholem's portrayal of Jewish messianism as an insular tradition overturns Weber's portrayal of Jewish ethics as a lesson for Western academia. Reading Scholem with Weber shows that the enterprise of founding a university in Jerusalem ran counter to European liberal conceptions of Judaism. Moreover, reading them together shows Scholem's notion of academic labor to reinstitute a separatist theological ethos as a formative model for scholarship.

Ungewöhnlich und in besonderer Weise tragisch und leidvoll ist der Lebensweg des Juristen und kommunistischen Politikers Werner Scholem, Bruder von Gershom Scholem, geboren 1895 in Berlin, ermordet im Juni 1940 im KZ Buchenwald. Der Beitrag schildert seinen Lebensweg von seiner Kindheit, über seiner Funktion als Berufsrevolutionär und Mitglied der USPD, seinen Ausschluss aus der KPD 1926 bis zu seiner Verlegung in das KZ Dachau und seiner Ermordung in Buchenwald. Der Beitrag verdeutlicht, dass Scholems Leidensgeschichte von trauriger Exemplarität ist: Als Jude und exponierter Kommunist wurde er zum doppelten Opfer des Nazi-Terrors und seiner eigenen ehemaligen Genossen. (ICH)