By Alan L. Mittleman
Publication by way of Mittleman, Alan L.
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They not only are derived from an immanent source but are limited and doomed to ephemerality. Our inward life is a fleeting, fragmentary process of dying away (Erstorben) rather than truly living (Erleben). Only when the whole being takes into itself an external, transcendent objectivity (rather than casts an apotheosis of itself from its own depths) does it achieve a synthesis of all of its capacities. The acceptance of the 38 FROM KANT TO KABBALAH Sinai covenant, and the acquiescence of feeling, will, understanding, and reason to Sinai's normative objectivity, would constitute such a synthesis.
From an external point of view, that of the historian of German thought, for example, Breuer fits quite naturally into the Kantian renaissance of the fin de siecle. Friedrich Niewohner treats Breuer as one of a number of Jewish neo-Kantians without any doubts about his status as a philosopher. 19 In this study I treat Breuer as a real philosopher, albeit one with a polemical agenda and a popularizing style. I also treat him as a philosopher within a tradition, actually within a number of traditions both German and Jewish.
Ukim), but they remain law. If one wants to understand Judaism and live the life of the MenschYisroel, one must rationally set aside natural reason and live in obedience to the historically revealed Torah. Hirsch offers a peculiar hybrid theology. He rejects rationally deduced natural theology but does not then turn to faith alone. He minimizes the value of faith, emphasizing the factual, historical nature of revelation. He also rejects the mystical tradition and its transference of the implications of ritual observance to a transcendent order.
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