By Elliot R. Wolfson
This hugely unique, provocative, and poetic paintings explores the nexus of time, fact, and dying within the symbolic global of medieval kabbalah. Demonstrating that the old and theoretical courting among kabbalah and western philosophy is way extra intimate and huge than any prior pupil has ever steered, Elliot R. Wolfson attracts a unprecedented diversity of thinkers comparable to Frederic Jameson, Martin Heidegger, Franz Rosenzweig, William Blake, Julia Kristeva, Friedrich Schelling, and a bunch of kabbalistic figures into deep dialog with each other. Alef, Mem, Tau additionally discusses Islamic mysticism and Buddhist proposal in terms of the Jewish esoteric culture because it opens the potential for a temporal triumph of temporality and the conquering of time via time. The framework for Wolfson's exam is the rabbinic instructing that the be aware emet, "truth," includes the 1st, heart, and final letters of the Hebrew alphabet, alef, mem, and tau, which serve, in flip, as semiotic signposts for the 3 tenses of time--past, current, and destiny. by means of heeding the letters of emet we determine the reality of time obviously hid throughout fact, the start that can't start whether it is to be the start, the center that re/marks where of starting place and future, and the top that's the figuration of the very unlikely disclosing the impossibility of figuration, the finitude of loss of life that enables the potential of rebirth. The time of dying doesn't mark the dying of time, yet time immortal, the instant of fact that bestows at the fact of the instant an unending starting of a beginningless finish, the reality of dying encountered steadily in retracing steps of time but to be taken--between, ahead of, past.
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Extra resources for Alef, Mem, Tau: Kabbalistic Musings on Time, Truth, and Death
Memory and anticipation are necessary structural elements of the stream of consciousness, for representation is not possible without retrospection and expectation. “In the impressional momentary ﬁeld,” wrote Husserl, “we have the unities that crystallize and achieve prominence through particular simultaneous mergings, those [unities] that in the streaming, between the streaming [up] and streaming away, concretely continue to endure as the duration continually ‘builds up’ or constitutes impressional (perceptual) unities.
In the same manner, Husserl speaks of “self-alienation” to account for the discernment of the other in the constitution of self. The “depresentation” of one’s “primal presence” into a “merely presentiﬁed primal presence” marks the shift from the singular “I” to the communal “I” of transcendental intersubjectivity, a transformation that makes possible the eidetic correlation of subject-object in the noetic/noematic ﬁeld of consciousness before the distinction of subject and object, and the presumed constitution of the latter as an expression of the former.
Starting from this we can trace how the immediate “I,” ﬂowingly-statically present, constitutes itself in self-temporalization as enduring through “its” pasts. In the same way, the immediate “I,” already enduring in the enduring primordial sphere, constitutes in itself another as other. 142 Husserl describes the “I” of the immediate presence of the present, which is identiﬁed as the time of the “enduring primordial sphere,” in the evocative elocution “ﬂowingly-statically present,” a turn of phrase meant to traverse the polarities of stasis and motion, substance and process, thing and event.
Alef, Mem, Tau: Kabbalistic Musings on Time, Truth, and Death by Elliot R. Wolfson