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„A Bóg pozwolił, by coś takiego się wydarzyło”. Hansa Jonasa teodycea po Holokauście

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Kornacka K.

Kwartalnik Filozoficzny

2013

vol. 41

issue 1

157-172

Hans Jonas, a German-born philosopher of Jewish origin, attempts to explain the silence of God during the Holocaust. In “The Concept of God after Auschwitz: A Jewish Voice”, he constructs a new idea of God to explain His weakness and inertia during the Shoah. God “after Auschwitz” can no longer be seen as the Lord of History, though He is still regarded as good and understandable. He is constantly ‘becoming’, always cares for the world, and suffers with what has been created. He is not able to overcome Evil, for it is Man who is responsible for creation and is the true author of suffering. The article shows the genesis of Jonas’s theosophical views, which are neither new nor original. Medieval Kabbalists presented the idea of Man, the redeemer of a God who is in permanent dialectical tension. The destiny of the cosmos is dependent on morally good or bad human activity. Moreover, Jonas was also influenced by the views of E. Berkovits. In “God, Man and History” Berkovits develops the concept of a free and imperfect man who was given responsibility for the world by God.

Ja, Inny i (Nie)obecny. (Idee kabalistyczne w filozofii Boga Emmanuela Levinasa)

86%

Kornacka K.

Kwartalnik Filozoficzny

2015

vol. 43

issue 3

81-102

Emmanuel Lévinas is often regarded as incomprehensible. The author shows, however, that the core of his perception of reality consists of relatively clear assumptions of the mystical thought of Kabbalists and Hasidic thinkers. Lévinas claims that the only adequate name of the Godhead is that of Creator. Eventually, He can be called “Infinity” or “Nothingness”. The divine Nothingness, however, is not pantheistically present in the world, for this would imply the lack of any ontic separation between creation and the Godhead. This would inevitably imply radical postulates in the area of ethics, for “the Other” is just where man’s connection with Transcendence is to a certain extent possible. This is because according to the mystical views, God created the world inside Himself, by the means of His auto-negation, which justifies the statement that God left the world. And, since the Absolute has left the world, people can count solely on themselves. As a result, they are obliged to act positively or even heroically in the ethical order. Otherwise, their existence would become an unbearable torment.

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2 Kwartalnik Filozoficzny

2 Kornacka K.

1 2015

1 2013

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„A Bóg pozwolił, by coś takiego się wydarzyło”. Hansa Jonasa teodycea po Holokauście

Ja, Inny i (Nie)obecny. (Idee kabalistyczne w filozofii Boga Emmanuela Levinasa)