By Aubrey L. Glazer
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Additional resources for A New Physiognomy of Jewish Thinking: Critical Theory After Adorno as Applied to Jewish Thought
The guiding thread of this pathmark to inceptual thinking is clarified by way of the Hölderlin-Kierkegaard-Nietzsche triad proffered by Heidegger. ”25 In intimating their god most intimately, these two thinkers and one poet take leave of their living luminescence before their time. What is remarkable here is how Heidegger first of all effectively sees no distinction between thinker and poet—each is of equal influence within the given triad. To be a thinker of truth, one must enter this triad by way of the turn [kehre] away from philosophical thought toward poetry.
Adorno reflects on this loss of the “extremely tender and subtle layer of inner subjectivity, of the spontaneous, and of the instinctive”73 and his thinking displays a yearning to engage in its recovery and application to thinking. ”74 This missed note needs to be recovered if such a metaphysics of musical temporality is to be heard once again. Recalling again Adorno’s most prescient comment on the task of philosophy as “the prism in which its color is caught,”75 in contrast to the previous “interworlds,” there remains much work to be done on the revelatory colors of mystical imaginalities within Jewish Thinking.
49 The purpose of philosophy, Adorno reaffirms, is to align concept and actuality, spirit and reality,50 such that any hope of revolution needs to be mitigated into the more gradual transformation that may arise through the path of thinking. This is the hopeless hopefulness for redemption, “the prism in which its color is caught,”51 that still hovers on the horizon of Critical Theory. Notwithstanding Adorno’s critique of the reliance on intuition as a source of knowledge,52 some of his most important writing and thinking were inspired by his own dream life.
A New Physiognomy of Jewish Thinking: Critical Theory After Adorno as Applied to Jewish Thought by Aubrey L. Glazer