Jewish Existentialism

1) Buber as Existentialist

Martin Buber’s contribution to Jewish existentialism is significant. Buber, a prominent Jewish philosopher and theologian, developed a unique existentialist perspective deeply rooted in Jewish thought. His philosophy revolves around the concept of “I-Thou” relationships, which has profound implications for understanding the human condition and our relationship with the divine.

In Buber’s existentialist framework, the “I-Thou” relationship represents a profound encounter between two individuals where both fully acknowledge each other’s existence. This concept emphasizes the importance of genuine, authentic encounters, where individuals engage with each other as equals, recognizing the inherent value of the other. This idea aligns with the existentialist emphasis on authenticity and the importance of individual choices and relationships.

Buber’s existentialism also addresses the relationship between humanity and God. He believed that individuals could experience the divine through genuine encounters with others, particularly in moments of deep connection and dialogue. This perspective offers a unique bridge between existentialism and Jewish spirituality, where human existence and the divine are intertwined.

Buber’s work highlights the existentialist notion of freedom and responsibility. He argued that in “I-Thou” encounters, individuals confront their own existence and their moral responsibilities towards others. This aligns with the existentialist belief that individuals must take responsibility for their choices and actions, even in the face of a seemingly indifferent or absurd world.

2) Rosenzweig as Existentialist

Franz Rosenzweig is another significant figure in the realm of Jewish existentialism. His philosophical work, particularly his magnum opus “The Star of Redemption” (Die Stern der Erlösung), has had a profound impact on the development of existentialist thought within Jewish philosophy.

Rosenzweig’s existentialism can be understood through his exploration of the human experience, religious revelation, and the notion of redemption. His philosophy revolves around the idea that human existence is inherently incomplete and fragmented, a condition he refers to as “existence in the world.” In this state, individuals grapple with the limitations and finitude of their existence, a central concern in existentialism.

Central to Rosenzweig’s existentialist thought is the concept of “redemption,” which he sees as a transcendent answer to the existential human predicament. He argues that true redemption can only be achieved through a direct encounter with the divine, which he calls “revelation.” This encounter represents a profound shift from mere existence to a state of full presence, aligning with existentialist themes of authenticity and self-realization.

Rosenzweig’s existentialism is deeply rooted in his Jewish faith and heritage. He sought to bridge the gap between traditional Judaism and contemporary existentialist thought, emphasizing the importance of religious experience and revelation in confronting the challenges of existence. In doing so, he offered a unique perspective on the role of faith and spirituality in the existentialist journey.

Furthermore, Rosenzweig’s existentialism challenges the notion of abstract, impersonal philosophy. He believed that philosophy must be lived, experienced, and embodied, echoing existentialism’s call for an engaged and authentic existence. This aligns with existentialist ideas of individual responsibility and the importance of personal commitment to one’s beliefs and values.

3) Fackenheim as Existentialist

Emil Fackenheim, a prominent Jewish philosopher, is a key figure in the realm of Jewish existentialism. His philosophical contributions revolve around the experiences of Jewish individuals during and after the Holocaust, and he offers a distinctive existentialist perspective that emerged from this historical context.

Fackenheim’s existentialism is deeply influenced by the Holocaust, which he considered an existential rupture in human history. He argued that the Holocaust challenged traditional theological and philosophical frameworks, leading to the necessity of rethinking Jewish existence and the relationship between God and humanity.

One of Fackenheim’s central ideas is the concept of “614th Commandment.” In Jewish tradition, there are 613 commandments (mitzvot) in the Torah, but Fackenheim posited that there should be an additional commandment: the imperative to ensure Jewish survival in the aftermath of the Holocaust. This existential commandment signifies a commitment to carrying on Jewish life and culture despite the overwhelming challenges posed by the Holocaust.

Fackenheim’s existentialism is characterised by his emphasis on Jewish resilience and the refusal to allow the Holocaust to define Jewish identity solely through victimhood. He argued for the importance of affirming life and Jewish continuity in the face of existential adversity, reflecting existentialist themes of individual responsibility and the creation of meaning in a seemingly absurd world.

Additionally, Fackenheim grappled with theodicy, or the problem of evil in the presence of a benevolent God. He did not provide easy answers but engaged deeply with existential questions about faith and meaning in the aftermath of such profound suffering. This existential engagement with theology and philosophy is a hallmark of his work.

4) Rubenstein as Existentialist

Richard L. Rubenstein, a prominent Jewish theologian and philosopher, is known for his unique interpretation of the Holocaust within the framework of Jewish existentialism. His work delves into the theological and existential implications of the Holocaust, challenging traditional religious beliefs and offering a perspective deeply rooted in existentialist thought.

Rubenstein’s existentialism is characterised by his belief that the Holocaust presents a radical rupture in human history and theology. He argues that traditional religious notions of God as all-powerful, all-knowing, and benevolent are incompatible with the magnitude of suffering and evil witnessed during the Holocaust. This existential crisis forced him to reevaluate and reinterpret Jewish theology in a profoundly existential way.

Central to Rubenstein’s existentialism is the concept of “the death of God.” He famously declared that in the wake of the Holocaust, traditional theistic beliefs had to be reevaluated, and God, as traditionally conceived, had died for many survivors and witnesses of the Holocaust. This assertion reflects existentialist themes of confronting the absurdity and meaninglessness of existence, even in the realm of faith.

Rubenstein’s work also emphasises the importance of human agency and responsibility in the face of suffering and evil. He argued that in the absence of a traditional, all-powerful God, humans must take responsibility for their actions and strive to prevent such atrocities from happening again. This existential call to action resonates with existentialist ideas of individual choice and ethical responsibility.

Moreover, Rubenstein’s existentialism challenges the notion of passive acceptance of suffering. He encourages individuals to confront the existential questions raised by the Holocaust and engage in a dialogue about the meaning of human existence and the role of faith in the face of profound adversity.

5) Heschel as Existentialist

Abraham Joshua Heschel, a renowned Jewish theologian and philosopher, is an important figure in the context of Jewish existentialism. Heschel’s work is marked by a profound exploration of Jewish spirituality and ethics, blending elements of existentialist thought with his deep-rooted Jewish faith.

Heschel’s existentialism is characterised by his emphasis on the idea of “radical amazement.” He believed that individuals should approach the world with a sense of wonder and awe, appreciating the profound mystery and beauty of existence. This existential approach resonates with the existentialist theme of encountering the world authentically and with a heightened awareness of one’s surroundings.

One of Heschel’s key contributions to Jewish existentialism is his concept of “God in Search of Man.” He argued that the divine is actively seeking a relationship with humanity, and it is the responsibility of individuals to respond to this call. This notion aligns with existentialism’s focus on the individual’s responsibility to define their own existence and make meaningful choices.

Heschel also grappled with the relationship between faith and action. He believed that true faith should manifest itself in ethical and moral behaviour. This existential concern with the integration of faith into daily life reflects existentialist themes of authenticity and the importance of lived beliefs.

Furthermore, Heschel’s activism for civil rights and social justice demonstrates his commitment to the existential values of social responsibility and ethical engagement. He saw a moral imperative for individuals to act against injustice and oppression, reflecting existentialist ideals of taking a stand against the absurdity and suffering in the world.

6) Soloveitchik as Existentialist

Rabbi Joseph B. Soloveitchik, a prominent figure in Modern Orthodox Judaism, can be understood as having an existentialist dimension in his philosophical and theological thought. While not typically labelled as an existentialist, his ideas exhibit elements that resonate with existentialist themes.

Soloveitchik’s existentialism can be discerned in his exploration of the concept of “loneliness.” He delves into the idea that human beings, despite their interconnectedness, experience an inherent sense of existential loneliness. This concept aligns with existentialist themes of isolation and the individual’s search for meaning and authenticity in a seemingly indifferent universe.

In his work, Soloveitchik also emphasises the notion of religious experience as a deeply personal and individual journey. He contends that each person’s relationship with God is unique and must be cultivated on a personal level, reflecting existentialist ideas of individuality and the need to define one’s own existence authentically.

Furthermore, Soloveitchik grapples with the tension between religious obligation (mitzvot) and individual autonomy. He acknowledges the importance of religious tradition and communal rituals in Judaism but also recognises the individual’s responsibility to engage with these practices authentically and meaningfully. This existential struggle mirrors existentialist concerns with freedom, responsibility, and the need to make meaningful choices in life.

Soloveitchik’s writings also address the concept of “covenant,” which represents a profound and existential relationship between God and humanity. This existential commitment to the covenant entails both the responsibility of following religious commandments and the individual’s search for deeper spiritual meaning within this framework.