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Journal of Philosophy of Education, EarlyView.

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Between 1910 and 1917, Walter Benjamin composed a range of philosophical works and fragmented texts all of which touch upon the concept of youth and its intersection with issues of modernity and theology, faith and political action, religion and secularization, God, and the world. Yet, while scholars have rather extensively discussed Benjamin’s early works on language, literature, and esthetics, less attention has been given to his work on youth. This paper focuses on Benjamin’s writings on youth from these early years. (...) Its aim is to demonstrate how these writings were intended as contributions to the composition of a comprehensive theory of youth, which itself was to combine philosophical discussion with theological imagination. More concretely, by using the example of Meister Eckhart, who is rarely discussed in connection to Benjamin’s thought, the paper shows how Benjamin draws on Christian mystical notions of time, transcendence, and divinity, albeit in a secularized and therefore transformed guise, and how Benjamin’s intellectual endeavor can hence be labeled a modern-mystical theory of youth. (shrink)

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German scholars of Jewish origin who were students of Martin Heidegger in the 1920s and 1930s are frequently criticized for their supposed postwar refusal to ‘disavow earlier liaisons with Heidegger.’ These scholars are thus indicted for being fundamentally anti-liberal or apolitical, and for those reasons dangerous disciples of Heidegger. By examining the works of Karl Löwith and Hans Jonas, two of Heidegger's influential former students, the following paper presents a more nuanced reading of the relationship between master and disciples, namely (...) that Jonas and Löwith operate with Heidegger's philosophical grammar in order to turn against Heidegger, philosophically and politically. Within this framework, the article fleshes out the crucial importance of theology to the understanding of Jonas’ and Löwith's philosophical critique of Heidegger's thought. Following this theological turn, the paper demonstrates the complexity of Jonas’ and Löwith's postwar approach, that is an anti-Heideggerian ethical and political quest which is anchored nonetheless in Heidegger's philosophy. As such, Jonas’ and Löwith's political projects demonstrate the manner in which Heideggerian categories are not exhausted by Heidegger's own political interpretation; they grippingly denotes the aptitude to steer Heideggerian philosophy towards new ethical and political shores. (shrink)

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It seems hard to imagine a concept more significant to modern thought than critique. Critique involved distancing oneself from religious explanations and theological argumentation and came to represent the essence of secular consciousness's potential to deliver modernity's promise of human progress through rational inquiry and scientific development. Critiques of Theology debunks this common understanding. Based on a novel reading of previously less-discussed writings by Sigmund Freud, Walter Benjamin, Theodor Adorno, and Hannah Arendt, the book shows how the practice of critique (...) emerged out of religious traditions and can, in many ways, be traced back to them. This study points to a persistent misreading of critique and demonstrates that it does not come from outside of religion to build a new world of ideas; on the contrary, it redeploys those already present within its theological constellations. (shrink)

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Germany, the crisis of culture and secular theology -- Life philosophy or modern gnosis -- Modern Jewish gnosis -- Modern gnosis and Zionist thought.

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This volume is dedicated to the drawing of the implications of the contemporary 'post-secular' social transformation for education. Contributions discuss such topics as the mystical tradition and its social and pedagogic implications; transformative and ecological education; and the relations between secular and religious education in different local contexts.

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