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Author: Denise de Costa

style of writing as “a style marked by the pain of reduction” and a feminine style of writing as “the style of live water.”5 The Otherness of Language How does Etty Hillesum, in her life and in her work, relate to this style of flowing water? I believe that her way of living coincided with the

In: Spirituality in the Writings of Etty Hillesum

historical situatedness. Using the language of Franz Rosenzweig (1886–1929), it is incumbent upon us to reflect on what motivates our wonder and connect it, not divorce it, from the “flow of life” (1999b, 40). Life flows from birth toward death, and philosophy is but one mechanism whereby we reflect on

In: Jewish Philosophy for the Twenty-First Century

!únäå eú%îiÖ íé!òEÇé íéiçä é!k íT"ëæ çk"Öð For the living know that they shall die, but the dead know not anything; nor do they have any more a wage,74 for the memory of them is forgotten. (9:5) Having taught that the righteous sometimes choose life over death (at Qoh 9:4), he describes here the reason

In: Asceticism, Eschatology, Opposition to Philosophy

ultimate and only form of resis- tance” according to Leibovici, Etty Hillesum chose death. Leibovici’s evaluation of both Etty Hillesum’s œuvre and its recep- tion is based on a clear supposition, namely: life has “objectively no meaning.” With that, the literary critic ridicules in advance every

In: Spirituality in the Writings of Etty Hillesum
Author: Cass Fisher

modern thinker like Rosenzweig, the emphasis on living language is clear. The Star of Redemption charts in its final book the liturgical year with a focus on God’s presence in the synagogue, and, of course, Rosenzweig con- cludes the entire volume with the phrase “into life.” As I see it, it is the

In: Jewish Philosophy for the Twenty-First Century
Author: Alan Mittleman

. Unlike Christianity or Buddhism, Judaism puts the story of a people, its sacred history, its sacred law, and so on at the center. Overemphasis on the conceptual expressions of Jewish life distorts how Jews have traditionally weighted their concerns. Judah Halevi got it right, on this view. God

In: Jewish Philosophy for the Twenty-First Century

english editions: Martin Buber, The Letters of Martin Buber: A Life of Dialogue, ed. nahum n. Glatzer and paul Mendes-Flohr (new york: schocken, 1991), and Gershom scholem, A Life in Letters, 1914–1982, ed. anthony david skinner (Cambridge, Ma: harvard university press, 2002). 2 as an example of a

In: Encountering the Medieval in Modern Jewish Thought
Author: Shmuel Trigano

retreated presence) with a view to a future, atid, namely, the birth of the child, namely, its advent to the present of the presence, beyond the future. The Separation This metaphor of birth led to the idea that any presence (that is, the child to be born) implies a separation, motivated by love, another

In: Jewish Philosophy for the Twenty-First Century
Author: Arthur Green

e.r. Malachi. Vivid descriptions of life in the Zeitlin household are found in Zeitlin’s son elkhonen’s memoir, In a Literarishn Shtub, published posthumously in Buenos aires, 1946. see now arthur Green, Hasidic Spirituality for a New Era: The Religious Writings of Hillel Zeitlin, classics of

In: Arthur Green: Hasidism for Tomorrow

Levinas: La vie et la trace (e.t., Emmanuel Levinas: His Life and Legacy). malka arguably offers a clear, precise biographical account of the significant stages of emmanuel levi- nas’s life. philippe nemo in his “foreword” writes: “in order to bring together these [. . .] biographical details, salomon

In: The Existential Philosophy of Etty Hillesum