By Aubrey L. Glazer
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Buddhism is in lots of methods a visible culture, with its recognized practices of visualization, its visible arts, its epistemological writings that debate the act of seeing, and its literature packed with pictures and metaphors of sunshine. a few Buddhist traditions also are visionary, advocating practices through which meditators search visions that come up earlier than their eyes.
Are there Buddhist conceptions of the subconscious? if that is so, are they extra Freudian, Jungian, or whatever else? If no longer, can Buddhist conceptions be reconciled with the Freudian, Jungian, or different versions? those are many of the questions that experience encouraged sleek scholarship to method alayavijnana, the storehouse recognition, formulated in Yogacara Buddhism as a subliminal reservoir of traits, behavior, and destiny chances.
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Any attempt to anchor or steer its path is counterproductive to the directionality of its overwhelming flow. Yet, only when Religion unmoored meanders along its path 30 New Physiognomy of Jewish Thinking can it provide Philosophy with the factical material from which its inquiry might begin. 18 Our extrapolation of Lévinas’ comment then sets the stage for this negative dialectic, as well as for further reflection upon wandering and exile. The dialectal tension that Adorno resuscitates in his metaphysical atheism is both alarming and reassuring.
When reality is made to conform to hypotheses rather than adapting it to reality,13 truth is obfuscated if not altogether lost. Finally, any introduction to Machshevet Yisrael in the Diaspora would be incomplete without taking into account the contributions of Eliezer Berkovits. ”14 Despite Berkovits’ clear delineation of the boundaries within which Jewish philosophy must necessarily conform in order to authentically contemplate its thought as Machshevet Yisrael, these concepts risk reification, potentially creating an orthodox thinking.
Thinking Poetics and Poetic En-Thinking: Heidegger and Célan Reconsidered Such a dialect invites a further tension to be explored between a thinking poetics of the Denker and a poetic en-thinking of the Dichter. Both the thinker, or Denker, Martin Heidegger (1889–1976), and the poet, or Dichter, Paul Célan (1920–1970), each carve out a unique path to address and redress this dialectic. What is remarkable about the seeming disparity between Heidegger and Célan is the degree to which the thinker cannot restrain from entering into the poetic realm while the poet straddles the precipice of thinking.
A New Physiognomy of Jewish Thinking: Critical Theory After Adorno as Applied to Jewish Thought by Aubrey L. Glazer