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 historic and theoretical dating among kabbalah and western philosophy is way extra intimate and huge than any prior student has ever recommended, Elliot R. Wolfson attracts a unprecedented diversity of thinkers equivalent to 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 when it comes 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 notice emet, "truth," contains 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. through heeding the letters of emet we figure the reality of time glaringly hid in the course of fact, the start that can't start whether it is to be the start, the center that re/marks where of starting place and future, and the tip that's the figuration of the very unlikely disclosing the impossibility of figuration, the finitude of demise that allows the potential for rebirth. The time of dying doesn't mark the loss of life of time, yet time immortal, the instant of fact that bestows at the fact of the instant an unending starting of a beginningless finish, the reality of dying encountered continuously in retracing steps of time but to be taken--between, earlier than, past.
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Additional info for Alef, Mem, Tau: Kabbalistic Musings on Time, Truth, and Death (Taubman Lectures in Jewish Studies)
188 The latter is correlated with localization in space, the former with temporalization in consciousness. 189 Husserl’s view is reminiscent of the stance taken by Schelling—and rea‹rmed by the early Heidegger, as will be seen shortly. Schelling, in dialogue with Kant,190 a‹rms that space and time are the “necessary conditions for all intuition,” one being imperceptible without the other. ”192 In Erfahrung und Urteil (1938), Husserl a‹rms a comparable position, albeit in a different terminological and conceptual register.
Temporalität, which he contrasts with Zeitlichkeit,198 represents the determinative factor in how human beings inhabit and experience the world, a major component of Heidegger’s phenomenological ontology: “It [Temporalität] means temporality insofar as temporality itself is made into a theme as the condition of the possibility of the understanding of being and of ontology as such. ”199 As the title Sein und Zeit clearly indicates, Heidegger gave temporality priority of place in his hermeneutical project of thinking about being from the perspective of time.
That which belongs immanently to a ﬂux of time possesses a perceivable, adequately graspable, unity. 146 The “unity of immanence” arises not through stringing together a series of discrete moments but through the co/herence of successive and coexisting lived experiences in consciousness, the time-ﬂow, which is always consciousness of the present, even though that present is compresently past and future. 152 Now it is true that everything which is in time is present, existing now. But nevertheless it is not something existing in isolation in and of itself.