Occidental Eschatology

Occidental Eschatology is a study of apocalypticism and its effects on Western philosophy. One of the great Jewish intellectuals of the twentieth century, Taubes published only this one book during his life, and here the English translation finally becomes available.

In all religions, in the medieval West as in the East, ideas about the past, the present and the future were shaped by expectations related to the End. The volumes Cultures of Eschatology explore the many ways apocalyptic thought and visions of the end intersected with the development of pre-modern religio-political communities, with social changes and with the emergence of new intellectual and literary traditions. The two volumes present a wide variety of case studies from the early Christian communities of Antiquity, through the times of the Islamic invasion and the Crusades and up to modern receptions, from the Latin West to the Byzantine Empire, from South Yemen to the Hidden Lands of Tibetan Buddhism. Examining apocalypticism, messianism and eschatology in medieval Christian, Islamic, Hindu and Buddhist communities, the contributions paint a multi-faceted picture of End-Time scenarios and provide their readers with a broad array of source material from different historical contexts. The first volume, Empires and Scriptural Authorities, examines the formation of literary and visual apocalyptic traditions, and the role they played as vehicles for defining a community’s religious and political enemies. The second volume, Time, Death and Afterlife, focuses on key topics of eschatology: death, judgment, afterlife and the perception of time and its end. It also analyses modern readings and interpretations of eschatological concepts.

Throughout the twentieth century, German writers, philosophers, theologians, and historians turned to Gnosticism to make sense of the modern condition. While some saw this ancient Christian heresy as a way to rethink modernity, most German intellectuals questioned Gnosticism's return in a contemporary setting. In No Spiritual Investment in the World, Willem Styfhals explores the Gnostic worldview's enigmatic place in these discourses on modernity, presenting a comprehensive intellectual history of Gnosticism's role in postwar German thought. Establishing the German-Jewish philosopher Jacob Taubes at the nexus of the debate, Styfhals traces how such figures as Hans Blumenberg, Hans Jonas, Eric Voegelin, Odo Marquard, and Gershom Scholem contended with Gnosticism and its tenets on evil and divine absence as metaphorical detours to address issues of cultural crisis, nihilism, and the legitimacy of the modern world. These concerns, he argues, centered on the difficulty of spiritual engagement in a world from which the divine has withdrawn. Reading Gnosticism against the backdrop of postwar German debates about secularization, political theology, and post-secularism, No Spiritual Investment in the World sheds new light on the historical contours of postwar German philosophy.

``The problem of desubstantialistic thinking about history raised by Krystian Pawlaczyk appears as a proposition of `philosophy of deeds' in the light of August Cieszkowski's answer presented and interpreted in the book. Philosophy, that may be classified as voluntaristic spiritualism opposed to panlogism of Hegel and his epigones, including the materialists of Hegelian Left. Reintepretation of the problem of desubstantialization also reveals the figure of Cieszkowski himself, showing him as a precursor of civilizational progress of nations through the cessation of armed conflicts and aiming at planet-wide socialization, which was supposed to find its climax of ethic-social development in Universal Tribunalization of Nations as well as Council of Mankind. Thus, the book by Pawlaczyk appears extremely valuable not only due to the historiosophic synthesis of Cieszkowski, but also to its intellectual and social influence. Both aspects give us a perfect deciphering clue to the works and life of the Polish philosopher, and, therefore, enable proper formation of humanity and social responsibility of any reader – either of the abovementioned works or this thesis.'' Prof. Jacek Aleksander Prokopski, PhD``The Author of the book accomplished something rather remarkable, considering the vast literature on Cieszkowski's thought. He did not write yet another contribution to the latter but undertook the effort of a new reading of this peculiar historiosophy. Moreover, in this work, he aims to reflect on a certain understanding of history, which determines the context of the historical issue in the newest times that have undermined our conviction of living in `posthistory.' The Author indicates this peculiar, let us name it `post-Hegelian,' understanding in Cieszkowski's Prolegomena to Historiosophy and defines it as `desubstantialization' of history.'' Prof. Marek N. Jakubowski, PhD

In recent decades Giorgio Agamben, Alain Badiou, and Slavoj Žižek have shown the centrality of Paul to western political and philosophical thought and made the Apostle a central figure in left-wing discourses far removed from traditional theological circles. Yet the recovery of Paul beyond Christian theology owes a great deal to the writings of the Jewish rabbi and philosopher Jacob Taubes (1923–1987). Pauline Ugliness shows how Paul became an effective tool for Taubes to position himself within European philosophical debates of the twentieth century. Drawing on Nietzsche’s polemical readings of the ancient apostle as well as Freud’s psychoanalysis, Taubes developed an imaginative and distinct account of political theology in confrontations with Carl Schmitt, Theodor Adorno, Hans Blumenberg, and others. In a powerful reconsideration of the apostle, Taubes contested the conventional understanding of Paul as the first Christian who broke definitively with Judaism and drained Christianity of its political potential. As a Jewish rabbi steeped in a philosophical tradition marked by European Christianity, Taubes was, on the contrary, able to emphasize Paul’s Jewishness as well as the political explosiveness of his revolutionary doctrine of the cross. This book establishes Taubes’s account of Paul as a turning point in the development of political theology. Løland shows how Taubes identified the Pauline movement as the birth of a politics of ugliness, the invention of a revolutionary criticism of the ‘beautiful’ culture of the powerful that sides instead with the oppressed.

In Hope and Otherness, Jakob Wirén explores the place and role of the religious other in contemporary Christian, Muslim and Jewish eschatology.

The Philosophical Pathos of Susan Taubes offers a detailed analysis of an extraordinary figure in the twentieth-century history of Jewish thought, Western philosophy, and the study of religion. Drawing on close readings of Susan Taubes's writings, including her correspondence with Jacob Taubes, scholarly essays, literary compositions, and poems, Elliot R. Wolfson plumbs the depths of the tragic sensibility that shaped her worldview, hovering between the poles of nihilism and hope. By placing Susan Taubes in dialogue with a host of other seminal thinkers, Wolfson illumines how she presciently explored the hypernomian status of Jewish ritual and belief after the Holocaust; the theopolitical challenges of Zionism and the dangers of ethnonationalism; the antitheological theology and gnostic repercussions of Heideggerian thought; the mystical atheism and apophaticism of tragedy in Simone Weil; and the understanding of poetry as the means to face the faceless and to confront the silence of death in the temporal overcoming of time through time. Wolfson delves into the abyss that molded Susan Taubes's mytheological thinking, making a powerful case for the continued relevance of her work to the study of philosophy and religion today.

Jacob Taubes is one of the most influential figures in the more recent German intellectual scene—and beyond; with crucial contributions to hermeneutics, political theory, and phenomenology of time and the philosophy of (Jewish) religion, to name but of few areas in which the highly controversial Taubes was active.