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... the quotes are from Bereshit 32:17-18 4. The terms world of majesty and world of
faith are taken from Soloveitchik's The lonely man of faith, Tradition, vol. ...
... The ‘European assault on the world’ as many historians ... to convert these non-believers
to the Christian faith. ... was: “to serve God and his majesty, to give ...
... The ‘European assault on the world’ as many historians ... to convert these non-believers
to the Christian faith. ... was: “to serve God and his majesty, to give ...
... The ‘European assault on the world’ as many historians ... to convert these non-believers
to the Christian faith. ... was: “to serve God and his majesty, to give ...
... The ‘European assault on the world’ as many historians ... to convert these non-believers
to the Christian faith. ... was: “to serve God and his majesty, to give ...
Submitted by Feigl on December 10, 2006
Category: Philosophy
Words: 3960 | Pages: 16
Views: 110
Popularity Rank: 82,673
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The world of majesty and the world of faith: A comparative discourse between Soloveitchik, Kierkegaard and Mendelssohn
Intro
First I must make the reader aware of that the comparison is more of a dual one then a trilateral in the sense that I will compare the respective thinkers to Joseph Soloveitchik and not vis-a-vis each other. It must also be noticed that the categories with which I operate, based upon the various philosophers, are not identical in the sense that they address the exact same phenomena, but at the same time not too unlike for there to be no grounds for comparison whatsoever. Thirdly the reader must take into consideration that the limited space does not allow for explicit definitions of the terms with which the philosophers operate in each case: in these cases I would suggest for the reader to refer to the source.
The example of Yaakov and Esau
Adam is submissive humble and creative majestic; confronted by a divine norm he also has temporal not to say worldly obligations. At once he is a representative of the individual and of his nation; simultaneously a stranger and a sojourner. But these assertions are contradictory you say. So it may be, Soloveitchik would answer, but this is immaterial, for "the Jew of old defied this time-honored principle" (that no cognitive judgment may contain mutually exclusive terms) “and did think of himself in contradictory terms".1 This we see in the example he brings forth about Yaakov who tells his agents that his brother Esau2 will address them three questions. The first two: "Whose art thou?" – to whom do you as a soul belong, "And whither goest thou" – to whom have thou consecrated thy future. Soloveitchik brings down that both refer to your identity as a member of the covenantal community, whereas the third question "And whose are these before thee?" refers to the general society. The latter question could be paraphrased as...
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