By Geof Gray-Cobb
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If we were to understand these dislocating features as being largely antinomian, since in every aspect described there is also a counter-force at work which undermines a former vision of consistency and continuity, we might suggest that the commonality between kabbalah and modernity is primarily an affinity of antipathy. Kabbalah found voice in a largely parallel history of European esoteric thought from the twelfth to the nineteenth century. Whether we consider specific antinomian movements or simply its persistence beyond every prediction and plan for its demise, Judaism continues to flourish in the subaltern crevices of Medieval Europe.
24, fol. 63r (see below image 2). See Busi, Mantova e la Qabbalah, XXV, plate 23; idem, Qabbalah visiva, 374–375. 2 beyond the burden of idealism Image 1: Mantua, Biblioteca Comunale, Ms. ebr. 51, fol. 107bis 31 32 giulio busi Image 2: Mantua, Biblioteca Comunale, Ms. ebr. 24, fol. 63r beyond the burden of idealism 33 To solve this intellectual riddle, I began to collect drawings from non-Mantuan manuscripts, too, and I soon realized that they numbered well above my expectations. The more evidence I put together the less understandable appeared to me the silence that enveloped the whole matter.
Yet the specific form of action which Arendt identifies with the kabbalah is worthy of consideration. The idea of action approximates the condition of the vita activa which found a favored place in her later work. 9 The vita activa emerges in Arendt’s late work in the context of the primacy of classical civilization, and yet it is no surprise to find the dynamics of Jewish thought here between the lines. Scholem’s work was the first to document the active intellectual current of Jewish thinking within European culture, says Arendt.
Amazing secrets of new avatar power by Geof Gray-Cobb