By Benjamin Pollock
Benjamin Pollock argues that Franz Rosenzweig's The megastar of Redemption is dedicated to a singularly bold philosophical job: greedy "the All" - the complete of what's - within the kind of a process. In saying Rosenzweig's abiding dedication to a scientific perception of philosophy frequently pointed out with German Idealism, this publication breaks rank with the assumptions approximately Rosenzweig's inspiration that experience ruled the scholarship of the final many years. certainly, the Star's significance is usually claimed to lie accurately within the approach it opposes philosophy's conventional force for systematic wisdom and upholds in its place a "new considering" aware of the existential matters, the alterity, or even the revelatory measurement of concrete human existence. Pollock indicates that those very ideas in Rosenzweig's suggestion are in reality to be understood as half and parcel of The Star's systematic application. yet this is often simply the case, Pollock claims, simply because Rosenzweig ways philosophy's conventional activity of method in a appreciably unique demeanour. For the superstar not just seeks to steer its readers at the course towards figuring out "the All" of which all beings are an element; it immediately directs them towards figuring out the redemptive team spirit of that very "All" throughout the activities, judgements, and kinfolk of concrete human existence.
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Extra info for Franz Rosenzweig and the Systematic Task of Philosophy
He reiterates both the significance of the “oldest systemprogram” in relation to the history of philosophy which precedes it, and the way in which the notion of system still haunts contemporary forms of philosophy – the “enthusiastic” and “aphoristic” philosophies of life and of Weltanschauung – with doubts as to their scientific character. But Rosenzweig also sets forth, in this passage, a definition of the idea of system itself. He formulates the meaning of system in two ways. The moment in which system is revealed as the task of philosophy is, according to Rosenzweig, the moment in which knowledge of the ultimate truth grows together with knowledge of the whole of actuality, or, alternatively, the moment in which Being [das Sein] and that which is [das Seiende] become one united philosophical problem.
This, according to Rosenzweig, was precisely the mission that Schelling took upon himself, a mission made possible by the ground-breaking work of Kant and Fichte before him. Thus Rosenzweig writes: Schelling, who was the first within the Idealistic Movement who grasped the idea of system, thought to set up a counterpart to Spinoza’s Ethics. The intention was to allow the whole philosophical cosmos to come into being out of the concept of the absolute act, as Spinoza had out of the concept of absolute being.
G. Fichte’s “Second Introduction to the Wissenschaftslehre,” Sämmtliche Werke I, pp. 468–91; F. W. J. Schelling, “Zur Geschichte der neueren Philosophie,” Sämmtliche Werke I/10, pp. 73–5. OSP, p. 40. Rosenzweig’s handwritten draft of the “Oldest System-Program” article shows that he initially began the last section of the article as follows: “Kant did not want a system. Nevertheless, he … [Ein System hat Kant nicht gewollt. , “It is an unanswered question …”). See “Das älteste Systemprogramm des deutschen Idealismus,” 1914 (Franz Rosenzweig Collection, AR 3001 [manuscript in series II, subseries III, Box 2, Folder 29], Leo Baeck Institute, p.