By Elliot R. Wolfson
This hugely unique, provocative, and poetic paintings explores the nexus of time, fact, and dying within the symbolic global of medieval kabbalah. Demonstrating that the old and theoretical courting among kabbalah and western philosophy is much extra intimate and large than any earlier student has ever advised, Elliot R. Wolfson attracts a rare variety of thinkers equivalent to Frederic Jameson, Martin Heidegger, Franz Rosenzweig, William Blake, Julia Kristeva, Friedrich Schelling, and a number of kabbalistic figures into deep dialog with each other. Alef, Mem, Tau additionally discusses Islamic mysticism and Buddhist concept in terms of the Jewish esoteric culture because it opens the potential for a temporal triumph of temporality and the conquering of time via time.The framework for Wolfson's exam is the rabbinic instructing that the notice emet, "truth," includes the 1st, center, and final letters of the Hebrew alphabet, alef, mem, and tau, which serve, in flip, as semiotic signposts for the 3 tenses of time--past, current, and destiny. via heeding the letters of emet we figure the reality of time glaringly hid in the course of fact, the start that can't start whether it is to be the start, the center that re/marks where of starting place and future, and the top that's the figuration of the most unlikely disclosing the impossibility of figuration, the finitude of loss of life that allows the potential of rebirth. The time of loss of life doesn't mark the demise of time, yet time immortal, the instant of fact that bestows at the fact of the instant an never-ending starting of a beginningless finish, the reality of loss of life encountered steadily in retracing steps of time but to be taken--between, ahead of, past.
Read Online or Download Alef, Mem, Tau: Kabbalistic Musings on Time, Truth, and Death (Taubman Lectures in Jewish Studies) PDF
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Extra info for Alef, Mem, Tau: Kabbalistic Musings on Time, Truth, and Death (Taubman Lectures in Jewish Studies)
In this solitude I am not a single individual who has somehow willfully cut himself off from the society of mankind. . ” Husserl elucidates the matter by examining the process of “self-temporalization” through the prism of the “transcendental exposition of recollection”: Thus the immediate “I” performs an accomplishment through which it constitutes a variational mode of itself as existing (in the mode of having passed). Starting from this we can trace how the immediate “I,” ﬂowingly-statically present, constitutes itself in self-temporalization as enduring through “its” pasts.
I-am . . ” The stream of time interminably streams forth in consciousness, or more precisely, the stream of time that interminably streams forth is consciousness. 178 Inner-time is thus privileged phenomenologically, for through it the worldstructure in both its spatial and temporal dimensions is constituted. Consider, for example, the distinction between “immanent time” and “objective time” offered by Husserl in his account of the temporalization of the psychic: Pure consciousness is a genuine temporal ﬁeld, a ﬁeld of “phenomenological” time.
The stream of time interminably streams forth in consciousness, or more precisely, the stream of time that interminably streams forth is consciousness. 178 Inner-time is thus privileged phenomenologically, for through it the worldstructure in both its spatial and temporal dimensions is constituted. Consider, for example, the distinction between “immanent time” and “objective time” offered by Husserl in his account of the temporalization of the psychic: Pure consciousness is a genuine temporal ﬁeld, a ﬁeld of “phenomenological” time.
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