Challenging the prevalent view that in order to establish his "Dialogical" thought Martin Buber had to forsake his earlier "mystical" work, Israel Koren demonstrates instead that mystical paradigms serve as the foundation for Buber's dialogue and endow it with greater depth.
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Israel Koren, Ph.D. (1996) in Jewish Thought, The Hebrew University in Jerusalem, is a Senior Lecturer Of Jewish mysticism, Jewish Education and Jewish Modern thought at Oranim college of Education and David Yellin college of Education in Israel. He has published articles and a book on modern Jewish mysticism.
Chapter One- Buber's Early Mysticism 1899-1909: Under the Sign of Ecstasy Chapter Two- Buber's Second Mystical Period, 1909-1914: Under the Sign of Unity Chapter Three- The Third Mystical Period: "The Conversion"-The Decision on Behalf of the World Chapter Four- Between Daniel and I and Thou: A Phenomenological Comparison between Descriptions of Unity Chapter Five- Buber's Mysticism during the Dialogical Period: Unity, Ecstasy and Inclusiveness PART II: THE INTERNALIZATION OF HASIDIC PRINCIPLES IN BUBER'S THOUGHT Chapter Six- Hasidism In Buber's Thought: Introduction Chapter Seven- Realistic and Activistic Mysticism and the Mystery of the Earth Chapter Eight- Hasidic Typologies of Devekut and the I-Thou Relations Chapter Nine- Buber's Dialogic Interpretation of the Doctrine of Tzimtzum Chapter Ten- I and Thou as Love Mysticism Chapter Eleven- The Debate over Buber's Interpretation of Hasidism
Challenging the prevalent view that in order to establish his "Dialogical" thought Martin Buber had to forsake his earlier "mystical" work, Israel Koren demonstrates instead that mystical paradigms serve as the foundation for Buber's dialogue and endow it with greater depth. While most scholars portray Buber's dialogical thought mainly in its Western and modern philosophical background, the author examines Buber's interpretation of Hasidic themes such as Devekut (attachment to God) among others, in order to establish that his dialogical writings evolved out of his interpretation of Judaism in general, his understanding of the Hasidic conception of the world and the mission of man in Hasidism in particular. Buber's work is therefore shown to be original mystical neo-Hasidic thought, which serves as a new link in the historical chain of Jewish mysticism.
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