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Notes Introduction: The Frankfurt School and the Problem of Religion 1 Martin Jay, The Dialectical Imagination: A History of the Frankfurt School and the Institute of Social Research (1973); Rolf Wiggershaus, The Frankfurt School: Its History, Theories and Political Significance (1988). 2 Although early Critical Theorists frequently used the Left–Right opposition that dominated the political landscape during the first half of the twentieth century to position their work, it is important to note that to some extent they seem to have been aware of the fact that their work also undercut various of the distinctions related to that opposition. Indications of this are, for example, Benjamin’s esteem for thinkers such as Max Kommerell and Carl Schmitt or Max Horkheimer’s alignment of the ‘true’ revolutionary with the ‘true’ conservative in ‘Was wir “Sinn” nennen, wird verschwinden’ (‘What we call “meaning” will disappear’, MHGS VII, 354). 3 Cf. Willem van Reijen, ‘Konservative Rhetorik in der “Dialektik der Aufklärung” ’, pp. 204–6. 4 Cf. Raymond Geuss, ‘Liberalism and its discontents’, pp. 332–6. 5 Thomas Nipperdey, Religion im Umbruch: Deutschland 1870–1918, esp. pp. 124–57; Mitchell G. Ash, Gestalt Psychology in German Culture (1890–1967), pp. 1–322; Peter Berghoff, Der Tod des politischen Kollektivs; Manfred Gangl, Gérard Raulet (eds), Intellektuellendiskurse in der Weimarer Republik; Steve Giles, Maike Oerkel (eds), Counter–Cultures in Germany and Central Europe, pp. 87–169, 193–239; Anne Harrington, Reenchanted Science; Jeffrey Herf, Reactionary Modernism; Jacob Katz (ed.), The Role of Religion in Modern Jewish History; Hans G. Kippenberg, Brigitte Luchesi (eds), Religionswissenschaft und Kulturkritik; Thomas Rohkrämer, Eine andere Moderne?; Stefanie von Schnurbein, Justus H. Ulbricht (eds), Völkische Religion und Krisen der Moderne. 6 See the case made for this possibility in James Bohman, ‘Wahrheit, Ideologie, Religion’. 7 Benjamin, The Arcades Project, p. 471 (N8,1), cf. WBGS V.1, 588–9; Horkheimer, The Eclipse of Reason, p. 186; MHGS III, 247–8 (‘Zu Bergsons Metaphysik der Zeit’, ‘On Bergson’s metaphysics of time’). On this issue, see also Margarete Kohlenbach, Walter Benjamin: Self-Reference and Religiosity, pp. x–xii. 8 Cf. AB, 90 (Adorno, Letter to Walter Benjamin, 17 December 1934). 9 Geertz, ‘Religion as a Cultural System’, quotations, pp. 89–91, 94, 98, 109, 119. 10 For the problems involved in any definition of ‘religion’, see for instance Georg Simmel, ‘On the Sociology of Religion’, pp. 275–6, 286–7, or, more recently, Stephen J. Hunt, Religion in Western Society, pp. 1–13, or Volkhard Krech, Religionssoziologie, esp. pp. 75–8. 11 In his Weimar Culture, Peter Gay discusses ‘the hunger for wholeness’ as a characteristic feature of the period. See also Theodore Ziolkowski, ‘Der 190 Notes 191 Hunger nach dem Mythos’, Jost Hermand, Frank Trommler, Die Kultur der Weimarer Republik, pp. 151–61, and the contemporary discussion in Erich Unger, Wirklichkeit, Mythos, Erkenntnis (‘Reality, myth, knowledge’), pp. 3–39. 12 MHGS VII, 387–8 (‘Die Sehnsucht nach dem ganz Anderen’, ‘The longing for the totally Other’). 13 Isaac Breuer, Concepts of Judaism, p. 35. For the historical context of Breuer’s stance, see the editor’s introduction, esp. pp. 3–4, for the selection and the various translations and retranslations of the texts collected in this volume, the editor’s introduction, pp. 24–5. 14 Cf. Breuer, Concepts of Judaism, p. 35. 15 See for instance DE 9, 16, 27–8, 124, 139, and SW II, 216–17 (‘Surrealism’), SW I, 395 (‘Outline of the Psychophysical Problem’). Benjamin uses the one term ‘Einsamkeit’, translated in SW I and SW II by ‘solitariness’ and ‘solitude’ respectively, in both texts. 16 See Geertz, ‘Religion as a Cultural System’, p. 89, and the largely functionalist discussion of religious conceptions, pp. 98–108. 17 Geertz, ‘Religion as a Cultural System’, pp. 89–90. 18 As the context makes clear, the ritual aspect is represented in Geertz’s definition by the reference to an ‘aura’ of factuality. Geertz, ‘Religion as a Cultural System’, pp. 109–18. 19 Cf. for instance SW I, 295 (‘Announcement of the Journal Angelus Novus’), WBGS II.2, 680–1 (‘Franz Kafka: Beim Bau der Chinesischen Mauer’), SW I, 245, 252, note 4 (‘Critique of Violence’). 20 Cf. Geertz, ‘Religion as a Cultural System’, pp. 109–18. 21 MHGS VII, 351 (‘Was wir “Sinn” nennen’). 22 Cf. Geertz, ‘Religion as a Cultural System’, pp. 89–90, 94. 1 Max Horkheimer’s Supposed ‘Religious Conversion’: A Semantic Analysis 1 Michael R. Ott, Max Horkheimer’s Critical Theory of Religion, pp. 81–3; Gérard Raulet, ‘Kritik der Vernunft und kritischer Gebrauch des Pessimismus’, pp. 31–51; Hans Günter Holl, ‘Religion und Metaphysik im Spätwerk Max Horkheimers’; Gunzelin Schmid Noerr, Gesten aus Begriffen, pp. 153–97; Hans-Walter Nörtersheuser, Max Horkheimer, pp. 316–20; Juan José Sánchez, Wider die Logik der Geschichte, pp. 11–12, 124–5. 2 Cf. Raulet, ‘Kritik der Vernunft’, p. 36. 3 Cf. Schmid Noerr, Gesten, p. 9. 4 Fritz Kuhn, ‘ “Begriffe besetzen”: Anmerkungen zu einer Metapher aus der Welt der Machbarkeit’, pp. 96–105; Josef Klein, ‘Kann man “Begriffe beset- zen”?’, pp. 57–62; Josef Klein, ‘Wortschatz, Wortkampf, Wortfelder in der Politik’, pp. 3–50. 5 Horkheimer, ‘On the Problem of Truth’, p. 215. 6 Cf. Nörtersheuser, Max Horkheimer, pp. 318–19. 7 Horkheimer, ‘The Jews and Europe’, p. 78. 8 Cf. Horkheimer, Kritische Theorie: Eine Dokumentation, ed. Alfred Schmidt, vol. I, pp. 361–76 and Horkheimer, Kritische Theorie der Gesellschaft, ed. Marxismus-Kollektiv, vol. I. 192 Notes 9 Horkheimer, ‘Thoughts on Religion’, p. 129. 10 ‘Thoughts on Religion’, p. 131. See also Nörtersheuser, Max Horkheimer, p. 168. 11 MHGS I, 140 (‘Sehnsucht’). See also Nörtersheuser, Max Horkheimer, pp. 125–31. 12 Schmid Noerr, Gesten, pp. 153–73. See also Holl, ‘Religion und Metaphysik’, pp. 131, 141–2. 13 ‘Materialism and Metaphysics’, p. 44; ‘Materialism and Morality’, p. 36 (trans. modified), MHGS III, 136–7. 14 Schmidt, ‘Nachwort des Herausgebers’, p. 365. 15 Horkheimer, Dawn and Decline, p. 219. See also Matthias Lutz-Bachmann, ‘Humanität und Religion: Zu Max Horkheimers Deutung des Christentums’, p. 121. 16 Schmid Noerr, ‘Nachwort des Herausgebers’, p. 462. 17 Wolfgang Kraushaar, ‘Die Anti-Elite als Avantgarde’, p. 3. 18 Dawn and Decline, pp. 60, 91. See also Sánchez, Wider die Logik, pp. 33–7, 69–73; Nörtersheuser, Max Horkheimer, pp. 37–41, 172–3; and Holl, ‘Religion und Metaphysik’, pp. 129, 138. 19 Dawn and Decline, p. 84. 20 Lutz-Bachmann, ‘Humanität und Religion’, p. 108; Nörtersheuser, Max Horkheimer, pp. 318–19. 21 ‘Theism and Atheism’, p. 49 (trans. modified), MHGS VII, 185. See also Nörtersheuser, Max Horkheimer, pp. 318–19. 22 ‘Theism and Atheism’, pp. 48–9. Cf. MHGS VII, 194 (‘Religion und Philosophie’). 23 MHGS VII, 349–50 (‘Was wir “Sinn” nennen’). 24 MHGS VII, 194 (‘Religion und Philosophie’). See also Jürgen Habermas, ‘Remarks on the Development of Horkheimer’s Work’, pp. 60–1, and Holl, ‘Religion und Metaphysik’, p. 141. 25 ‘Materialism and Morality’, p. 33. 26 ‘Theism and Atheism’, p. 47. 27 MHGS VII, 140–1 (‘Die Aktualität Schopenhauers’, ‘Schopenhauer’s contem- porary relevance’). Cf. MHGS VII, 232 (‘Pessimismus heute’, ‘Pessimism today’). 28 MHGS VII, 251–2 (‘Schopenhauers Denken im Verhältnis zu Wissenschaft und Religion’, ‘Schopenhauer’s thought in relation to science and religion’). Cf. MHGS VII, 194 (‘Religion und Philosophie’). 29 MHGS VII, 350–1 (‘Was wir “Sinn” nennen’); MHGS VII, 393–5 (‘Die Sehnsucht nach dem ganz Anderen’, ‘The longing for the totally Other’); ‘Theism and Atheism’, p. 50. See also Nörtersheuser, Max Horkheimer, pp. 288–300. 30 MHGS VII, 238–9 (‘Bemerkungen zur Liberalisierung der Religion’, ‘Remarks on the liberalisation of religion’). 31 Dawn and Decline, p. 101. See also Ott, Max Horkheimer’s Critical Theory, pp. 75, 123–4 and Nörtersheuser, Max Horkheimer, pp. 257–66. 32 MHGS VII, 434 (‘Die Zukunft der Kritischen Theorie’, ‘The future of Critical Theory’); MHGS VII, 238–9 (‘Liberalisierung’); MHGS VII, 293–4 (‘ “Himmel, Ewigkeit und Schönheit” ’, ‘ “Heaven, eternity and beauty” ’); MHGS VII, 350–2 (‘Was wir “Sinn” nennen’). See also Nörtersheuser, Max Horkheimer, pp. 257–63. 33 MHGS VII, 293–4 (‘ “Himmel” ’). Notes 193 34 MHGS VII, 311–13, quotation, 312 (‘Die Funktion der Theologie in der Gesellschaft’, ‘The social function of theology’). 35 MHGS VII, 187, 194 (‘Religion und Philosophie’); MHGS VII, 386 (‘Die Sehnsucht nach dem ganz Anderen’). Cf. Lutz-Bachmann, ‘Humanität und Religion’, p. 114. 36 Cf. Nörtersheuser, Max Horkheimer, p. 294. In the worst case the distinction is completely ignored, cf. Ott, Max Horkheimer’s Critical Theory, pp. 13, 94, 103–5. 37 Nörtersheuser, Max Horkheimer, pp. 290–300, quotation, p. 298. 38 Cf. Bloch, The Principle of Hope and Moltmann, Theology of Hope. 39 MHGS VII, 433–4 (‘Die Zukunft der kritischen Theorie’). See also MHGS VII, 389 (‘Die Sehnsucht nach dem ganz Anderen’), MHGS VII, 352–3 (‘Was wir “Sinn” nennen’), as well as Annemarie Gethmann-Siefert, ‘Die Vermittlung von Gottesfrage und Offenbarung im gesellschaftlichen Handeln’, pp. 276–7. 40 Nörtersheuser, Max Horkheimer, pp. 267–71. 41 Dawn and Decline, p. 148. 42 MHGS VII, 380 (‘Verwaltete Welt’, ‘A world subjected to administration’); MHGS VII, 347–8 (‘Was wir “Sinn” nennen’); MHGS VII, 403 (‘Die Sehnsucht nach dem ganz Anderen’). See also Nörtersheuser, Max Horkheimer, pp. 237–8 and Holl, ‘Religion und Metaphysik’, p. 139. 43 MHGS VII, 340–1 (‘Dokumente – Stationen’); MHGS VII, 415–16 (‘Neues Denken über Revolution’, ‘New thoughts on revolution’); MHGS VII, 345–7 (‘Was wir “Sinn” nennen’). 44 MHGS VII, 352 (‘Was wir “Sinn” nennen’). See also Nörtersheuser, Max Horkheimer, pp. 255–62, and Ott, Max Horkheimer’s Critical Theory, p. 119. 45 MHGS VII, 387 (‘Die Sehnsucht nach dem ganz Anderen’).
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  • From Martin Buber’S Iand Thou to Mikhail Bakhtin’Sconcept of ‘Polyphony’ 21

    From Martin Buber’S Iand Thou to Mikhail Bakhtin’Sconcept of ‘Polyphony’ 21

    Dialogue as a Trans-disciplinary Concept Studia Judaica Forschungen zur Wissenschaft des Judentums Begründet von Ernst Ludwig Ehrlich Herausgegeben von Günter Stemberger, Charlotte Fonrobert und Alexander Samely Band 83 Dialogue as a Trans-disciplinary Concept Martin Buber’s Philosophy of Dialogue and its Contemporary Reception Edited by Paul Mendes-Flohr DE GRUYTER An electronic version of this book is freely available, thanks to the support of libra- ries working with Knowledge Unlatched. KU is a collaborative initiative designed to make high quality books Open Access. More information about the initiative can be found at www.knowledgeunlatched.org This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 4.0 License. For details go to http://creativecommons.org/licenses/by-nc-nd/4.0/. ISBN 978-3-11-037915-0 e-ISBN (PDF) 978-3-11-040222-3 e-ISBN (EPUB) 978-3-11-040237-7 ISSN 0585-5306 Library of Congress Cataloging-in-Publication Data A CIP catalog record for this book has been applied for at the Library of Congress. Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2015 Walter de Gruyter GmbH, Berlin/Munich/Boston Printing and binding: CPI books GmbH, Leck ♾ Printed on acid-free paper Printed in Germany www.degruyter.com TableofContents Paul Mendes-Flohr Introduction: Dialogue as aTrans-DisciplinaryConcept 1 Jürgen