By Elliot R. Wolfson
This hugely unique, provocative, and poetic paintings explores the nexus of time, fact, and loss of life within the symbolic global of medieval kabbalah. Demonstrating that the ancient and theoretical courting among kabbalah and western philosophy is way extra intimate and vast than any past student has ever recommended, Elliot R. Wolfson attracts a rare variety of thinkers similar 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 opportunity of a temporal triumph of temporality and the conquering of time via time. The framework for Wolfson's exam is the rabbinic instructing that the note 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. by way of heeding the letters of emet we parent the reality of time glaringly hid for the time 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 top that's the figuration of the most unlikely disclosing the impossibility of figuration, the finitude of loss of life that enables the potential of rebirth. The time of demise 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 demise encountered ceaselessly in retracing steps of time but to be taken--between, sooner than, past.
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Additional info for Alef, Mem, Tau: Kabbalistic Musings on Time, Truth, and Death
137 Within the brackets of the suspension, therefore, the world is transformed into a “transcendental phenomenon,” which “is from the start taken only as a correlate of the subjective appearances, views, subjective acts and capacities through which it constantly has, and ever attains anew, its changeable [but] unitary sense. . ”139 Simply put, how can the self be the agent of the construction of the world when it is a component of the world so constructed? 140 “The epoché creates a unique sort of philosophical solitude which is the fundamental methodical requirement for a truly radical philosophy.
Time is ﬁxed, and yet time ﬂows. 184 Distinguishing between time as the “original form of the stream of consciousness” and space as the “form of material reality,” Weyl noted that the “contents of consciousness present themselves not as merely being . . but as being-now, ﬁlling the form of the enduring now with a continually changing content. ”185 At this juncture, let me cite Husserl’s own summation of the lecture on the “exclusion of objective time” as a way of presenting his notion of internal timeconsciousness succinctly: “Phenomenologically speaking, Objectivity is not even constituted through ‘primary’ content but through characters of apprehension and the regularities which pertain to the essence of these characters.
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.
Alef, Mem, Tau: Kabbalistic Musings on Time, Truth, and Death by Elliot R. Wolfson