Franz Rosenzweig

elazioni non portano durante l’epoca della rivelazione alla dissoluzione dei loro
ingredienti: in tutti i casi l’e è fondamentalmente un sintomo del supplemento di
copula (et/est), è essere in quanto relazione. Vi è tuttavia un limite inoltrepassabile
all’applicabilità della (relazione di) co-esistenza: questo limite – che è il limite che
precede la gloria della redenzione di Dio in atto, ed è il limite della tollerabilità in
quanto tale – è il nulla nella forma del poter divenir nulla di ogni ente che non
è Dio. In Rosenzweig ciò che sorge da due regioni della metaphysica specialis
(l’uomo e il mondo, ciò per cui si dice e a partire da Dio)1 può infatti divenire nulla
(per i processi di Entwesung/Verwesung), 2 e deve dunque – escatologicamente –
essere tolto dalla gloria del Redentore redento, 3 che non solo non è in relazione
col nulla ma come assoluto Uno sarà anche non in relazione con ciò che con il
nulla è (era) in relazione. Risulta evidente al lettore come il pensiero di Emanuele
Severino determini l’orizzonte al quale questa analisi si riferisce.
– Eveline Goodman-Thau, Truth, Time and Redemption
The notions of Time and Redemption play a pivotal role in the thought of
Franz Rosenzweig and serve as a key towards the constant threads which he
weaves between secular and religious concepts, between the System and the
Star constituting a new Weltbild, in which Seinsdenken, Sprachdenken, and
Geschichtsdenken in a new light emerge. This implies breaking not only with
preconceived notions in the realm of philosophy and theology, but constitute
a cultural criticism affecting the basic previous concepts of western traditions,
in fact shaking its very foundations. Born on the one hand out of his direct
experiences in World War I and its historical implications for European thought
and, on the other hand, out of his search for cultural identity as a Jew and a
German in a Christian world. In an attempt to draw in his audience routed in
similar experiences, Rosenzweig deeply sensing the crisis of his time juggles the
concepts of western philosophy and religion, confronting them with Jewish
thought and experience. While using the language of these traditions, he at
the same time transforms and changes their meaning by confronting God –
Man – World with Creation – Revelation – Redemption. The architecture of
the Star of Redemption reflects the above: its three parts, which in turn are
broken up in three segments, show the process of the confrontation between
cognition, experience and eternity. In each part he uses religious vocabulary
and notions to critique secular thought making a new and lasting contribution,
influencing later thinkers in the Philosophy of Being (Seinsdenken), the
Philosophy of Language (Sprachdenken) and the Philosophy of History
(Geschichtsdenken). The notions of Time and Redemption routed in Jewish
thought and tradition serve as a critical category in all three parts of the Star,
opening the possibility of Truth between Judaism and Christianity and their
relevance for contemporary philosophy and theology. In my lecture I will trace
these issues and implications for Jewish thought and Western philosophy as
well as the relationship between Judaism and Christianity.
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