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Hollander Dana - Exemplarity and chosenness : Rosenzweig and Derrida on the nation of philosophy

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Hollander Dana Exemplarity and chosenness : Rosenzweig and Derrida on the nation of philosophy

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This study of the philosophies of Derrida and Rosenzweig explores how we may attempt to account for the possibility of philosophy, of universalism in thinking, without denying that all thinking is also idiomatic and particular. The book traces Derridas interest in the topic, particularly his work on philosophical nationality.
Abstract: Presents a combined study of the philosophies of Jacques Derrida (1930-2004) and Franz Rosenzweig (1886-1929) that explores the question: How may we account for the possibility of philosophy, of universalism in thinking, without denying that all thinking is also idiomatic and particular? Read more...

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Table of Contents Acknowledgments I had the benefit of researching and - photo 1
Table of Contents

Acknowledgments

I had the benefit of researching and writing this book in several different academic settings, and my thinking was spurred along by a number of fortuitous occasions. I dont imagine I could have conceived and carried out this project had I not been a graduate student at the Humanities Center at Johns Hopkins University, with its unique atmosphere of openness and special intellectual legacy. Among my teachers there, I am especially grateful to Werner Hamacher and Hent de Vries, whose curiosity about and encouragement for the avenues I chose to pursue were wonderfully enabling. Neil Hertz was extraordinarily prescient about where I was headed in handing me Derridas article Onto-Theology of National-Humanism when it was first published. Conversations with Peter Fenves during his year as a visiting professor encouraged me in my ambitions and helped me come to a clearer understanding of how to carry them out. The arrival of Nahum Chandler, who shared his passion for understanding the early Derrida with me and other students, gave me a much-needed boost as I was writing my Derrida chapters. The scholarly, teacherly, and collegial example set by Richard Macksey was a constant source of joy and encouragement.

While a graduate student, a French government Chateaubriand Fellowship and an Oberlin College Alumni Fellowship made it possible for me to spend a year studying and researching in Paris; and a DAAD Short-Term Research Grant funded a half-year research stay in Potsdam and Berlin. A Ray D. Wolfe Fellowship in Advanced Jewish Studies at the University of Toronto provided a hospitable intellectual setting in which to write. I wish to thank Eddie Yeghiayan and the Special Collections department at the library of the University of California at Irvine for facilitating access to the Jacques Derrida Archive. I also thank Hugh Silverman and Wilhelm Wurzer for the opportunity to participate in an International Philosophical Seminar on Derridas Specters of Marx, which provided a productive workshop setting in which to formulate the ideas that I develop in Part IV. I am grateful to the Canada Research Chairs Program and to McMaster University for research funding that supported the writing and production of this volume, and to Jeremy Bourdon and Tema Smith for their help in the final stages.

Much of the thinking about Derrida, Cohen, Rosenzweig, and Levinas that went into what follows was facilitated by courses I taught on modern Jewish thought and twentieth-century continental philosophy at the Johns Hopkins University, the University of Nevada Reno, and the University of Toronto. I thank the students and colleagues who participated in these classes for engaging in a dialogue about the work of these thinkers.

I am especially grateful to Jacques Derrida for granting me access to his archived papers and for his support of my work.

My energy for seeing this project through to its conclusion has come in large part out of a wish to produce something worthy of the curiosity, enthusiasm, and generosity of a number of colleagues and friends who have taken an interest in the work at its various stages, offered valuable feedback and advice, and supported me in other crucial ways: Deborah Achtenberg, Antonio Calcagno, David L. Clark, Astrid Deuber-Mankowsky, Oona Eisenstadt, Alexander Gelley, Robert Gibbs, Willi Goetschel, Martin Kavka, Kathryn Morgan, Michael Naas, Diane Perpich, Randi Rashkover, Kenneth Reinhard, Elizabeth Rottenberg, Christoph Schulte, Nicholas Storch, and Alan Udoff.

I owe a special debt to Arnd Wedemeyer, who accompanied and inspired this project since long before it was a project, and whose unwavering and brilliant support has been indispensable to its realization.

I thank my parents, Vita Hollander and Zander Hollander, for their unfailing and imaginative support and for taking to heart what I set out to do.

Appendix: Jacques Derridas Seminar Cycle Nationalit et nationalisme philosophiques
REFERENCE MATTER Notes CHAPTER I See for example Else Freund Die - photo 2

REFERENCE MATTER

Notes
CHAPTER I

See, for example, Else Freund, Die Existenzphilosophie Franz Rosenzweigs. Ein Beitrag zur Analyse seines Werkes Der Stern der Erlsung, 2nd ed. (Hamburg: Meiner, 1959), trans. Stephen Weinstein and Robert Israel as Franz Rosenzweigs Philosophy of Existence (The Hague: Nijhoff, 1979); Joseph Tewes, Zum Existenzbegriff Franz Rosenzweigs (Meisenheim am Glan: A. Hain, 1970); Eva Birkenstock, Heit Philosophieren sterben lernen? Antworten der Existenzphilosophie: Kierkegaard, Heidegger, Sartre, Rosenzweig (Freiburg: Alber, 1997). Though he does not name the philosophy of existence as a guiding theme, Alexander Garcia Dttman in his La Parole donnee: memoire et promesse (Paris: Galile, 1989) also places the philosophies of Rosenzweig and Heidegger in a common context: that of theories of language (trans. Arline Lyons as The Gift of Language: Memory and Promise in Adorno, Benjamin, Heidegger, and Rosenzweig [Syracuse: Syracuse University Press, 2000]).

See, for example, Zeev Levy, Mevaser ekzistentsializm yehudi. Mishnato shel Franz Rosenzweig ve-yeasa le-shitat Hegel (A Precursor of Jewish Existentialism: The Philosophy of Franz Rosenzweig and Its Relation to Hegels System) (Meravyah: Sifriyat poalim, 1969). More recently, Rosenzweig is discussed together with Buber and Soloveitchik under the heading of Jewish existentialism by Oliver Leaman in Oliver Leaman and Daniel H. Frank (eds.), History of Jewish Philosophy (London: Routledge, 1997), 799819.

See, for example, Michael Theunissen, Der Andere . Studien zur Sozialontologie der Gegenwart (Berlin: de Gruyter, 1965), 242ff. (Partial English translation: The Other: Studies in the Social Ontology of Husserl, Heidegger, Sartre, and Buber, trans. Christopher Macann [Cambridge: MIT Press, 1984], 25758); Bernhard Casper, Das dialogische Denken. Eine Untersuchung der religionsphilosophischen Bedeutung Franz Rosenzweigs, Ferdinand Ebners und Martin Bubers (Freiburg: Herder, 1967).

Theunissen, 24445/25961, and Karl Lwith take up the title of Rosenzweigs programmatic essaywhich also inspired the title of a 1928 book by Hermann Herrigelas a description of the thought that was common to Rosenzweig and Heidegger. Karl Lwith, M. Heidegger und F. Rosenzweig. Ein Nachtrag zu Sein und Zeit (194243), Heidegger Denker in drftiger Zeit. Zur Stellung der Philosophie im 20. Jahrhundert ( Smtliche Schriften, vol. 8) (Stuttgart: Metzler, 1984). M. Heidegger and F. Rosenzweig: A Postscript to Being and Time, Nature, History, and Existentialism, trans. Arnold Levison (Evanston: Northwestern University Press, 1966). See also Peter Eli Gordon, Rosenzweig and Heidegger: Between Judaism and German Philosophy (Berkeley: University of California Press, 2003), 29091. It was on the basis of Herrigels newspaper report on the Heidegger-Cassirer confrontation at Davos that Rosenzweig wrote about the battlefront reversal, the Vertauschung der Fronten, between Cohen and Heidegger (discussed below).

Recently, Gordon has suggested the intellectual-historical category philosophical expressionism as a way of capturing commonalities between Rosenzweigs new thinking and the philosophy of Martin Heidegger within the Weimar modernist context. He describes this phenomenon as a response to a perceived crisis of traditional philosophy, one that developed a new understanding of the relation between philosophy and religion in order to better capture human individuality and lived experience as irreducible to conceptualization. Rosenzweig and Heidegger, xxviixxviii, 26, 28.

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