{"id":18474,"date":"2016-10-28T00:00:00","date_gmt":"2016-10-28T00:00:00","guid":{"rendered":"http:\/\/leithart.level2d.com\/?p=218"},"modified":"2016-10-28T00:00:00","modified_gmt":"2016-10-28T00:00:00","slug":"unphilosophical-cosmopolitanism","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/leithart\/2016\/10\/unphilosophical-cosmopolitanism\/","title":{"rendered":"Unphilosophical Cosmopolitanism"},"content":{"rendered":"<!DOCTYPE html PUBLIC \"-\/\/W3C\/\/DTD HTML 4.0 Transitional\/\/EN\" \"http:\/\/www.w3.org\/TR\/REC-html40\/loose.dtd\">\n<html><head><meta http-equiv=\"content-type\" content=\"text\/html; charset=utf-8\"><meta http-equiv=\"content-type\" content=\"text\/html; charset=utf-8\"><\/head><body><p><span class=\"drop-cap\">I<\/span>n an essay on the notion of \u201ccosmopolitanism,\u201d Wayne Cristaudo presents Franz Rosenzweig and Eugen Rosenstock-Huessy as thinkers who propose an <em>un<\/em>philosophical cosmopolitanism. That un- is critical, Crustaudo thinks, to a genuine recognition of and reckoning with difference:<\/p>\n<p>Both Rosenzweig and Rosenstock oppose \u201cthe more typical philosophical approach which frequently invokes \u2018difference\u2019 in the abstract only to surreptitiously slide all really decisive differences under some greater unity or identity of philosophy\u2019s devising. The identity then reintroduces difference into moral-political binaries such as oppressor\/ oppressed, persecutor\/ victim and so on. This ultimately creates the false impression that we all more or less want the same important things (whether it be goodness, love, justice, respect, whatever).\u201d Even the apparent philosophers of postmodern <em>differance<\/em>\u2014Derrida, Deleuze, Foucault and Lyotard\u2014eventually fell \u201cback into the identity of emancipation,\u201d into \u201cwhat to them was an unquestioned and unassailable form of political voluntarism.\u201d<\/p>\n<p>In <em>Star of Redemption<\/em>, Rosenzweig takes a different tack: \u201cRosenzweig draws out how different peoples are, and how their differences are developed through their different supplications: different modes of the sacred channel; different flows and forms of desire; different forms of action and appeal; and ultimately different communities.\u201d He \u201cargues that some peoples elevate the Tao, others nirvana, others the eternal play of creation, others an immortal soul that is completely free from \u2018the prison of the body\u2019, and others (for Rosenzweig this is intrinsic to Islam) the energies and powers of creation, which Jews and Christians require to be sacrificed for redemption of the self, world and even God. There is no common appeal between these peoples.\u201d<\/p>\n<p>He pursues this analysis from an explicitly religious position, since his book is \u201cnot a book on the Philosophy of Religion\u201d but \u201ca book on redemption, what redemption is, why it is significant and how it is not an ideal philosophical end, but a lived disposition. Its methodological starting point of inquiry is the nature of what powers command communities and peoples.\u201d For Rosenzweig, philosophy has its place, but it\u2019s the place of a humble handmaid, neither the foundation nor the master of the house.<\/p>\n<p>Rosenstock-Huessy provides a similar unphilosophical account of redemption and cosmopolitanism: \u201cthe redemptivist view of history, what the Germans have called a <em>Heilsgeschichte<\/em>, differs from the realist view of international politics, not, as with the idealist, in positing an ideal as such and seeking to deploy legislatively expansive international public institutions for ensconcing the ideal, but in discovering how the real is transcended by a new reality, a more lovable reality, and identifying the processes that are making that reality possible. This too is ultimately the difference between a view of cosmopolitanism that focuses more on the norms we need to share to become members of one greater society than . . . the contradictory historical processes that are at work in the world that are making us become neighbours.\u201d<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"<p>In an essay on the notion of \u201ccosmopolitanism,\u201d Wayne Cristaudo presents Franz Rosenzweig and Eugen Rosenstock-Huessy as thinkers who propose an unphilosophical cosmopolitanism. That un- is critical, Crustaudo thinks, to a genuine recognition of and reckoning with difference: Both Rosenzweig and Rosenstock oppose \u201cthe more typical philosophical approach which frequently invokes \u2018difference\u2019 in the abstract [&hellip;]<\/p>\n","protected":false},"author":3021,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1650,726],"tags":[],"class_list":["post-18474","post","type-post","status-publish","format-standard","hentry","category-franz-rosenzweig","category-rosenstock-huessy"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v21.1 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>Unphilosophical Cosmopolitanism<\/title>\n<meta name=\"description\" content=\"In an essay on the notion of \u201ccosmopolitanism,\u201d Wayne Cristaudo presents Franz Rosenzweig and Eugen Rosenstock-Huessy as thinkers who propose an\" 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