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

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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.

“Święta legenda” Izraela, czyli o spotkaniu między niebem a ziemią. Martina Bubera studium o Mojzeszu jako próba samozrozumienia judaizmu

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Stawnicka-Zwiahel E.

Kwartalnik Filozoficzny

2011

vol. 39

issue 3

57-76

In my article entitled, „’Holy Legend of Israel’, the meeting of heaven and earth; Martin Buber’s case study of Moses -- an attempt at self-understanding in Judaism”, I explain Martin Buber’s reasoning on the topic of Jewish faith. The originality of his effort consists in his attempt at finding a personal interpretation of the Jewish religion with respect to its existence. Buber’s personal study of the figure of Moses contained in his book, “Moses”, leads to the discovery of this figure, through its portrayal as: 1. Fact and “drama written down in the history of Israel”, which at the same time is the beginning of its identity as a nation. Referring to the Hebrew Bible as the most important source of knowledge about Judaism, Buber points to the unusual event of Moses’ meeting of God in the burning bush which became the beginning of that religious legend of Israel. In this story, Holy God becomes involved in the day-to-day life of the descendants of Abraham, entering into an eternal covenant with them at Mount Sinai. He appoints them as a holy nation meant to represent a holy and living God of the world, as the God of Israel before the other nations. 2. With references to Hasidism, Buber perceives the Jewish faith in the more universal dimension of man’s meeting with God (“I and You”), which is no longer only available to Jews but to every person, both as a spiritual road and as the possibility of a personal relationship with the God of history. This article is my attempt to understand the thinking of Martin of Buber regarding Jewish faith as the history of a nation. I have included my own remarks and interpretations of this philosopher’s dialogue.

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2 Kwartalnik Filozoficzny

1 2015

1 2011

1 Kornacka K.

1 Stawnicka-Zwiahel E.

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

“Święta legenda” Izraela, czyli o spotkaniu między niebem a ziemią. Martina Bubera studium o Mojzeszu jako próba samozrozumienia judaizmu