By Lev Shestov
For greater than thousand years, philosophers and theologians have wrestled with the irreconcilable competition among Greek rationality (Athens) and biblical revelation (Jerusalem). In Athens and Jersusalem, Lev Shestov?—?an thought for the French existentialists and the major interlocutor of Edmund Husserl, Martin Heidegger, and Martin Buber through the interwar years?—?makes the gripping disagreement among those symbolic poles of old knowledge his philosophical testomony, an argumentative and stylistic journey de force.
Although the Russian-born Shestov is little identified within the Anglophone global this day, his writings motivated many twentieth-century ecu thinkers, similar to Albert Camus, D. H. Lawrence, Thomas Mann, Czeslaw Milosz, and Joseph Brodsky. Athens and Jerusalem is Shestov’s ultimate, groundbreaking paintings at the philosophy of faith from an existential standpoint. This new, annotated version of Bernard Martin’s vintage translation provides references to the pointed out works in addition to glosses of passages from the unique Greek, Latin, German, and French. Athens and Jerusalem is Shestov at his so much profound and such a lot eloquent and is the clearest expression of his suggestion that formed the evolution of continental philosophy and ecu literature within the 20th century.
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Extra resources for Athens and Jerusalem
To put the matter in another way: if the truth which constrains does not succeed in persuading us, does it thereby lose its status as truth? Is it not enough for the truth to have the power of constraining? " (hyp' autкs alкtheвs anankazomenoi) It is true that he adds, with a sigh, tкn anankкn ametapeiston ti einai, "Necessity does not allow itself to be persuaded," as if he were replying in advance to Leibniz, who said that the truth does more than constrain, that it persuades. But Aristotle ended by lxi Foreword repressing his involuntary sigh and began to glorify the constraining truth, as if it were not content to constrain but also persuaded.
Truth and the Good are fruits of the forbidden tree; for limited creatures, for outcasts from paradise. I know that this ideal of freedom in relation to truth and the good cannot be realized on earth - in all probability does not need to be realized. But it is granted to man to have prescience of ultimate freedom. 25 But Shestov's God - the God of whom the Bible speaks and before whom all human foundations crack and crumble - is not the God of Spinoza or of Kant or of Hegel. Against all metaphysical and rationalist theologies, Shestov declares, "We would speak, as did Pascal, of the God of Abraham, the God of Isaac, the God of Jacob, and not of the God of the philosophers.
Neither in Leibniz nor in Kant do we find, to be sure, the equivalent of the Tractatus TheologicoPoliticus which established what is now called "biblical criticism," but this does not mean that they had taken any less care than Spinoza to protect themselves from the biblical contamination. If everything that Kant said about Schwдrmerei and Aberglauben (fanaticism and superstition) or that Leibniz wrote on the same subject were brought together, one would completely recover the Tractatus Theologico-Politicus.