Conference Presentations by Joshua S Schwartz
It is generally accepted that one can speak of an early and a late Martin Buber. Most frequently... more It is generally accepted that one can speak of an early and a late Martin Buber. Most frequently, this division corresponds to a shift from mysticism to dialogical philosophy.1 The mystical stage posits an expansive ego which is able to realize its inherent unity with the world and manifest the presence of God in existence. The dialogical phase is based in a more limited self, which only comes into being when engaged in a dialogue with an/other, in a shift from an I-It relation, in which one relates to the other as a means and not an end, to an I-Thou relation, in which one communes with the other in a commanding relationship of exclusivity. While, of course, there is always more work to be done, this philosophical shift has already been quite carefully analyzed,2 so I intend to shift the focus of the discussion. I believe that Buber's shift from mysticism to dialogue hints at a correlative shift on the level of the senses, specifically, moving from a prioritization of sight to a prioritization of touch. Through close readings of hallmark texts of these two stages,3 I intend to show how vision is privileged in Buber's mode of experiential mysticism, while touch is privileged in Buber's later thought, mapping onto the very structure of the dialogical encounter itself.4 The dynamic of touch provides for Buber a way of presenting a coming into contact with an/other without eliding the distinction between them. Thus, the turn to dialogue is also a turn to the body, to the haptic.
One of Hasidism's most striking features is its centralization and intensification of emotional e... more One of Hasidism's most striking features is its centralization and intensification of emotional experiences within devotional life. The unruly ecstasy and enthusiasm characteristic of such a revivalist mystical movement, which often is coupled with a spiritualizing and even oppositional relationship to formalized, external obligations, has evinced conflicting understandings of Hasidism's relationship to Halakhah (Jewish law). Hasidism has concurrently been described as being slavishly obedient to Halakhah as well as harboring the aforementioned antinomian tendencies. This paper poses the question: how did the emotional intensity evoked by Hasidic religiosity affect one's obligation under the law? In this paper, I will attempt to explore the seams where emotion and law intersect through the case of the writings of Rebbe Nachman of Bratslav (1772-1810). In particular, this paper will examine texts in which Rebbe Nachman responded to the possibility of being unable to muster up a sufficient amount of kavvanah (intentionality) to perform one's required worship in fitting fashion. I will argue that Rebbe Nachman, in the counsel he offered in response, was able to navigate a complex relationship between law and emotion by maintaining commitment to the formalized obligation to pray while, at the same time, making space for and even endorsing the feelings (specifically, frustration and desire) experienced by the individual. This nuanced approach evidences a moderate and complex relation to law, which I deem “therapeutic.” By this, I mean an approach to law in which the juridical authority (Rebbe Nachman) utilizes judicial discretion to read the law in question expansively, not to overturn the ruling but rather to provide a more wide-ranging space within the bounds of the law that include the plaintiff's concerns. In his simultaneous prioritization of the emotional aspect of religious life and advocacy for a normative legal practice, we can find in Rebbe Nachman's writings a subtle middle position between legal realism and legal formalism. This paper will thus contribute to a more robust understanding of the particular nature of Jewish mysticism within the strongly normative framework of halakhic observance.
Public Scholarship by Joshua S Schwartz
Reviews of _A Remembrance of His Wonders_ by Joshua S Schwartz
Book Reviews by Joshua S Schwartz
ReadingReligion, 2018
Review of David Shyovitz' "A Remembrance of His Wonders," on nature and the miraculous in the lit... more Review of David Shyovitz' "A Remembrance of His Wonders," on nature and the miraculous in the literature of Hasidei Ashkenaz.
ReadingReligion, 2018
Review of David Biale's recent biography of Gershom Scholem for Yale's Jewish Lives series.
Reviews of my Books by Joshua S Schwartz
Reading Religion, 2019
Review This book is a remarkable publication on a number of counts, but two stand out prominently... more Review This book is a remarkable publication on a number of counts, but two stand out prominently, at least to this reviewer. First, while much of the work in the field of Jewish philosophy leans towards the intellectual-historical, it is an enlivening event to encounter a work that offers a constructive and positive theological account of Judaism. The field of theology-itself rooted in the seminarian origins of the religious studies academe-has long been dominated by Christian, or Christocentric, discourses whose terms and concepts are seen as identical with the structure of the very field. (h7p://www.facebook.com/readingreligion)
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Conference Presentations by Joshua S Schwartz
Public Scholarship by Joshua S Schwartz
Reviews of _A Remembrance of His Wonders_ by Joshua S Schwartz
Book Reviews by Joshua S Schwartz
Reviews of my Books by Joshua S Schwartz