By Else-Rahel Freund (auth.)
The celebrity of Redemption, * which offers Franz Rosenzweig's process of philosophy, starts with the sentence "from dying, (vom Tode) , from the terror of dying, originates all cognition of the All" and concludes with the phrases "into existence. " This starting and this end of the publication represent greater than the 1st and final phrases of philosophical books often do. Taken jointly - "from loss of life into existence" - they contain the complete which means of Rosenzweig's philosophy. The leitmotif of this philosophy is the lifestyles and loss of life of the man or woman and never the I of philosophical idealism, the place guy eventually indicates "for ethics" not more than" . . . some extent to which it (ethics) relates its difficulties, as for technological know-how additionally he (man) is simply a selected case of its normal legislation. "l Rosenzweig bargains with the individual's real lifestyles, that that is termi nated through loss of life; he speaks of the individual's hic et nunc, of his activities and judgements within the realm of concrete truth. This philosophy isn't an exposition of theoretical ideas. it's not serious about guy typically in summary time, yet relatively with the person person, distinct through a formal identify, residing in his specific time. ** Human life in its finiteness and temporalness varieties the point of interest during which Rosenzweig's motif may be collected together.
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Extra resources for Franz Rosenzweig’s Philosophy of Existence: An Analysis of The Star of Redemption
II, 2, 2, p. 645. p. 109. -vis God appears in another way. Man has freedom, spirit, and his spirit opposes the divine. In the world process - where God lets the potentials operate as real causes, so that these potentials themselves are detached from God (Schelling expresses this detachment of the potentials from God by designating as B what was earlier called A)3 7- a fourth comprehensive principle is needed. This principle is the soul, which is those three causes exactly in the same way that God is being (Schelling therefore calls it a o)' God is the "that" of undivided being, while the soul is the "that" of divided being.
It is the potential as potential, that is, in its pure possibility. The second instance of being is pure being, or the potential conceived as act. , between reason and existence, is thus repeated in reason itself. In order for the first potential not to pass directly into being - which is possible for it as will at rest - it must be detained by pure being, by conceived act. " 15 Both potentials are posited simultaneously, but one can not stop at this duality. In the first, being is mere potential; in the second, the ability of being is potential, that is, the one is always latent in the other.
29 Reason is the infinite potential, the ability of cognition, and its content is the infinite potential of being. It knows that things, if they exist, must be constituted in such and such a way. With regard to essence real existence is accidental and accessible only to experience. , II, 3, pp. 103- 104. , II, 3, p. 248. , II, 1, p. 586. , II, 3, p. 102. 32 SCHELLING'S POSITIVE PHILOSOPHY Thought abandons that which has passed into the realm of being in order to leave it to experience, while itself moving forward to the next higher level.
Franz Rosenzweig’s Philosophy of Existence: An Analysis of The Star of Redemption by Else-Rahel Freund (auth.)