Alef, Mem, Tau: Kabbalistic Musings on Time, Truth, and by Elliot R. Wolfson

Alef, Mem, Tau: Kabbalistic Musings on Time, Truth, and by Elliot R. Wolfson

By Elliot R. Wolfson

This hugely unique, provocative, and poetic paintings explores the nexus of time, fact, and dying within the symbolic international of medieval kabbalah. Demonstrating that the ancient and theoretical dating among kabbalah and western philosophy is much extra intimate and large than any prior student has ever urged, Elliot R. Wolfson attracts a rare variety of thinkers resembling 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 idea relating to 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 educating that the be aware emet, "truth," includes the 1st, heart, 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 obviously hid for the time of fact, the start that can't commence whether it is to be the start, the center that re/marks where of foundation and future, and the top that's the figuration of the most unlikely disclosing the impossibility of figuration, the finitude of dying 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 frequently in retracing steps of time but to be taken--between, prior to, past.

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Additional resources for Alef, Mem, Tau: Kabbalistic Musings on Time, Truth, and Death

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140 “The epoché creates a unique sort of philosophical solitude which is the fundamental methodical requirement for a truly radical philosophy. 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).

140 “The epoché creates a unique sort of philosophical solitude which is the fundamental methodical requirement for a truly radical philosophy. 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).

171 As Pierre Keller correctly observed, “Husserl’s theory of time-consciousness not only attempts to mediate between the alternatives of thinking of temporal experience as consisting of intervals or of moments. 175 Thus, in his 1905 lectures on the phenomenology of internal timeconsciousness, which were compiled and published by Heidegger, his former student,176 in 1928, Husserl wrote: When we speak of the analysis of time-consciousness, of the temporal character of objects of perception, memory, and expectation, it may seem, to be sure, as if we assume the Objective flow of time, and then really study only the subjective conditions of the possibility of an intuition of time and a true knowledge of time.

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