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Volumn 79, Issue 4, 1999, Pages 523-544

Dialogue as judgment, not mutual affirmation: A new look at Franz Rosenzweig's dialogical philosophy

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EID: 61949238038     PISSN: 00224189     EISSN: None     Source Type: Journal    
DOI: 10.1086/490499     Document Type: Review
Times cited : (25)

References (44)
  • 1
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    • New York
    • See Martin Buber, I and Thou, trans. Walter Kaufmann (New York: Charles Scribner's Sons, 1970), p. 67. Buber's notion of dialogue is more complex than the space or scope of this article allows. I mean only to suggest that the central points of contrast between his and Rosenzweig's view are on the issues of mutuality and reciprocity. I do not mean to conflate Buber's notion of dialogue with notions of affirmation implied by contemporary advocates of Jewish-Christian dialogue who use Rosenzweig's name in advancing this cause. This issue is addressed in brief at the end of this article. See esp. n. 53 below. In this article, I only mean to suggest that Buber and Rosenzweig have different views of dialogue, and the conflation of their views contributes to a poor reading of Rosenzweig (a reading that would be problematic for understanding Buber's more complex notion also). The focus of this article, then, is an attempt to interpret better Rosenzweig's notion of dialogue in light of both popular and more academic conceptions that he advocated Jewish-Christian mutuality and affirmation, and not to provide a definitive reading of the differences between his and Buber's dialogical conceptions
    • (1970) I and Thou , pp. 67
    • Buber, M.1
  • 2
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    • Recent Theologies of Jewish-Christian Relations
    • For a survey of appropriations of Rosenzweig's thought in Christian arguments for theologies of the Jewish-Christian relation, see Peter Haas and Rosemary Radford Ruether, "Recent Theologies of Jewish-Christian Relations," Religious Studies Review 16, no. 4 (October 1990): 316-23. I refer below to a number of particular appropriations of Rosenzweig's thought
    • (1990) Religious Studies Review , vol.16 , Issue.4 , pp. 316-323
    • Haas, P.1    Ruether, R.R.2
  • 3
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    • Toward a Jewish Theology of Christianity
    • For a recent Jewish appropriation of Rosenzweig for the sake of Jewish-Christian dialogue, see Michael S. Kogan, "Toward a Jewish Theology of Christianity," Journal of Ecumenical Studies 32, no. 1 (Winter 1995): 89-106
    • (1995) Journal of Ecumenical Studies , vol.32 , Issue.1 , pp. 89-106
    • Kogan, M.S.1
  • 4
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    • New York: Oxford University Press
    • David Novak's Jewish-Christian Dialogue: A Jewish Justification (New York: Oxford University Press, 1989) is an important exception to this view of Rosenzweig. He rightly argues that Rosenzweig does not offer the basis for Jewish-Christian dialogue. He nonetheless maintains that a Jewish-Christian dialogue can be built upon Rosenzweig's thought. I turn to Novak below in n. 40
    • (1989) Jewish-Christian Dialogue: A Jewish Justification
    • Novak, D.1
  • 6
    • 61449333210 scopus 로고
    • Franz Rosenzweig, Hegel und der Staat (Munich and Berlin: R. Oldenbourg, 1920). A chapter of the book was Rosenzweig's 1912 doctoral dissertation. The book was written mainly in 1914 and published in 1920
    • (1920) Hegel und der Staat
    • Rosenzweig, F.1
  • 8
    • 61149196607 scopus 로고
    • Their letters are collected and translated in Franz Rosenzweig and Eugen Rosenstock-Huessy, Judaism despite Christianity, ed. Eugen Rosenstock-Huessy (Tuscaloosa: University of Alabama Press, 1969)
    • (1969) Judaism Despite Christianity
  • 10
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    • The English edition is The Star of Redemption, trans. William W. Hallo (New York: University of Notre Dame Press, 1985); hereafter cited as Stern/Star
    • (1985) The Star of Redemption
  • 14
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    • San Francisco: Harper & Row
    • Christ in Context (San Francisco: Harper & Row, 1987-88)
    • (1987) Christ in Context
  • 15
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    • Letter to Rudolf Ehrenberg, November 4, 1913, in The Hague and Boston: Martinus Nijhoff
    • Letter to Rudolf Ehrenberg, November 4, 1913, in Franz Rosenzweig, Brief und Tagebücher (The Hague and Boston: Martinus Nijhoff, 1979), 1:142
    • (1979) Brief und Tagebücher , vol.1 , pp. 142
    • Rosenzweig, F.1
  • 16
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    • London
    • See Moses Mendelssohn, Jerusalem, trans. Allan Arkush (Hanover and London: Brandeis University Press, 1983)
    • (1983) Jerusalem
    • Mendelssohn, M.1
  • 17
    • 0042078269 scopus 로고
    • The Structure of Jewish History
    • ed. and trans. Ismar Schorsch New York: Jewish Theological Seminary of America
    • Heinrich Graetz, "The Structure of Jewish History", in The Structure of Jewish History, ed. and trans. Ismar Schorsch (New York: Jewish Theological Seminary of America, 1975), pp. 63-124
    • (1975) The Structure of Jewish History , pp. 63-124
    • Graetz, H.1
  • 19
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    • trans. V. Grubenwieser and L. Pearl New York: Schoken
    • Leo Baeck, The Essence of Judaism, trans. V. Grubenwieser and L. Pearl (New York: Schoken, 1948)
    • (1948) The Essence of Judaism
    • Baeck, L.1
  • 20
    • 53949101186 scopus 로고
    • See, in particular, Hermann Cohen, Der Begriff der Religion (Giessen: Verlag von Alfred Topelmann, 1915), pp. 120-22
    • (1915) Der Begriff der Religion , pp. 120-122
    • Cohen, H.1
  • 21
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    • The Title of Hermann Cohen's 'Religion of Reason out of the Sources of Judaism
    • Steven S. Schwarzschild, "The Title of Hermann Cohen's 'Religion of Reason out of the Sources of Judaism,'" introduction to Hermann Cohen's Religion of Reason out of the Sources of Judaism (Atlanta: Scholars Press, 1995), p. 11, n. 16
    • (1995) Religion of Reason out of the Sources of Judaism , pp. 11
    • Schwarzschild, S.S.1
  • 22
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    • See esp. Star, pp. 399-402. The view of Rosenzweig as ethical monotheist is argued in detail in my book Idolatry and Representation (n. 3 above)
    • Star , pp. 399-402
  • 23
    • 79956045258 scopus 로고
    • It is significant to note in this context that Rosenzweig's understanding of anti-Semitism as something that is intrinsic to Christian civilization differs not only from Mendelssohn's and Cohen's more rationalist approach, but also from Theodor Herzl's. See Theodor Herzl's Der Judenstaat (Leipzig and Vienna: Breitenstein, 1896)
    • (1896) Der Judenstaat
    • Herzl, T.1
  • 24
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    • trans. as by Sylvie D'Avidgdor New York: Dover, for Herzl's argument that once Jews stop competing economically with non-Jews, anti-Semitism will disappear
    • trans. as The Jewish State, by Sylvie D'Avidgdor (New York: Dover, 1988), for Herzl's argument that once Jews stop competing economically with non-Jews, anti-Semitism will disappear
    • (1988) The Jewish State
  • 25
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    • Brief und Tagebücher
    • November
    • See letter to Rudolf Ehrenberg, November 4, 1913, in Brief und Tagebücher, 1:142
    • (1913) letter to Rudolf Ehrenberg , vol.1-4 , pp. 142
  • 27
    • 79956020886 scopus 로고
    • Dialogue as Affirmation: Franz Rosenzweig's Contribution to Christian-Jewish Conversations
    • Given Rosenzweig's striking characterizations of the unrelenting judgmental relationship between Judaism and Christianity, it is surprising to read the following statement in a collection of contemporary essays devoted to Jewish-Christian dialogue: "Most importantly for Franz Rosenzweig, the . . . essential self-affirmation of one's religious particularity entailed an equally important second obligation: the acceptance and recognition of the value and validity of the religious particularity of one's neighbor"; Gerhard E. Spiegler, "Dialogue as Affirmation: Franz Rosenzweig's Contribution to Christian-Jewish Conversations" in Religious Issues and Inter-religious Dialogues: An Analysis and Sourcebook of Developments since 1945, ed. Charles Wei-hsun Fu and Gerhard E. Spiegler (New York: Greenwood, 1989), p. 432
    • (1989) Religious Issues and Inter-religious Dialogues: An Analysis and Sourcebook of Developments since 1945 , pp. 432
    • Spiegler, G.E.1
  • 30
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    • by October
    • by David Novak, Journal of Religion 71, no. 4 (October 1991): 563
    • (1991) Journal of Religion , vol.71 , Issue.4 , pp. 563
    • Novak, D.1
  • 31
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    • Confrontation
    • See Joseph B. Soloveitchik, "Confrontation," Tradition 6, no. 2 (Spring-Summer 1964): 5-29. Soloveitchik's position on interfaith dialogue is summed up in the following: "We cooperate with the members of other faith communities in all fields of constructive human endeavor, but, simultaneously with our integration into the general social framework, we engage in a movement of recoil and retrace our steps. In a word, we belong to the human society and, at the same time, we feel as strangers and outsiders" (p. 29)
    • (1964) Tradition , vol.6 , Issue.2 , pp. 5-29
    • Soloveitchik, J.B.1
  • 32
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    • New York
    • See, in particular, Soloveitchik's The Lonely Man of Faith (New York: Doubleday, 1992) for a fuller explication of Soloveitchik's theological position in connection with his view of interfaith dialogue
    • (1992) The Lonely Man of Faith
    • Soloveitchik1
  • 34
    • 8444227002 scopus 로고
    • It is interesting that Buber argued more clearly for an asymmetrical and judgmental relation in terms of Jewish-Christian dialogue, while his view of interpersonal dialogue is more symmetrical. It is possible that this shift is due to Buber's contact with Rosenzweig. For more on Rosenzweig's influence on Buber's philosophy, see Rivka Horwitz's Buber's Way to I and Thou (Heidelberg: Lambert Schneider, 1978), chaps. 5 and 6, and esp. p. 222
    • (1978) Buber's Way to I and Thou , pp. 222
    • Horwitz, R.1
  • 36
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    • I use "theological" rather than "religious" because neither Levinas nor Rosenzweig is comfortable with the word "religious, " though "theological" remains somewhat problematic for the same reason. Rosenzweig's criticism of Buber's conception of the I-Thou relation is intimately connected to Rosenzweig's criticism of the term "religion." See, in particular, their correspondence of September 1922 in Martin Buber, Briefwechsel, 3 vols. (Heidelberg: Lambert Schneider, 1973), 2:124-31
    • (1973) Briefwechsel , vol.2 , pp. 124-131
    • Buber, M.1
  • 37
    • 0010208289 scopus 로고    scopus 로고
    • These letters are translated in The Letters of Martin Buber: A Life of Dialogue, ed. Nahum N. Glatzer and Paul Mendes-Flohr and trans. Richard Winston, Clara Winston, and Harry Zohn (Syracuse, N.Y.: Syracuse University Press, 1996), pp. 278-90
    • (1996) The Letters of Martin Buber: A Life of Dialogue , pp. 278-290
  • 38
    • 79956011017 scopus 로고
    • Apologetic Thinking
    • For more on Rosenzweig's understanding of theology, and the possibility of Jewish theology in particular, see his essay "Apologetic Thinking," Der Jude 7 (1923): 457-64
    • (1923) Der Jude , vol.7 , pp. 457-464
  • 39
    • 79956042642 scopus 로고
    • translated in The Jew: Essays from Buber's Journal Der Jude, selected, edited, and introduced by Arthur A. Cohen, trans. from the German by Joachim Neugroschel (Tuscaloosa: University of Alabama Press, 1980), pp. 262-72
    • (1980) The Jew: Essays from Buber's Journal der Jude , pp. 262-272
  • 40
    • 0004190909 scopus 로고    scopus 로고
    • See Levinas's preface to Totality and Infinity: "We were impressed by the opposition to the idea of totality in Franz Rosenzweig's The Star of Redemption, a work too often present in this book to be cited" (Emmanuel Levinas, Totality and Infinity, trans. Alphonso Lingis [Pittsburgh: Duquesne University Press, 1969], p. 28)
    • (1969) Totality and Infinity , pp. 28
    • Levinas, E.1
  • 41
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    • Princeton, N.J.: Princeton University Press
    • For more on Levinas's debt to Rosenzweig, see Robert Gibbs, Correlations in Rosenzweig and Levinas (Princeton, N.J.: Princeton University Press, 1992)
    • (1992) Correlations in Rosenzweig and Levinas
    • Gibbs, R.1


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