Renewal in the Shadow of the Catastrophe: Martin Buber, Hannah Arendt, and Paul Celan in Germany

2016 ◽  
Vol 39 (2) ◽  
pp. 297-314
Author(s):  
Amir Engel
Keyword(s):  
Hannah Arendt ◽  
Martin Buber ◽  
Paul Celan

scholarly journals A revolta do poema

2019 ◽  
Vol 15 (26) ◽  
pp. 120
Author(s):  
Guilherme Gontijo Flores
Keyword(s):  
Hannah Arendt ◽  
Walter Benjamin ◽  
Paul Celan ◽  
Alejandra Pizarnik

Neste ensaio parto das discussões de Furio Jesi, Hannah Arendt e outros autores acerca das relações entre revolta e revolução, além do ensaio O caráter destrutivo de Walter Benjamin e de trechos de Paulo Ferraz, Alejandra Pizarnik, Paul Celan e Guimarães Rosa, para propor modos de entendermos a potência de revolta do poema para além de um engajamento político explícito.

Paul Celan and Martin Buber: Poetry as Dialogue

PMLA ◽  
1971 ◽  
Vol 86 (1) ◽  
pp. 110-120 ◽  
Author(s):  
James K. Lyon
Keyword(s):  
Martin Buber ◽  
Modern Poetry ◽  
Poetic Language ◽  
Paul Celan ◽  
Common Concern ◽  
The Common ◽  
Desperate Attempt

From similar titles (Gespräch im Gebirg by Celan, “Gespräch in den Bergen” by Buber) to the common concern with engaging in dialogue with a “Thou,” the poetry of Paul Celan reveals strong affinities with the writings of Martin Buber. This originates in part with the common tradition of Hasidic Judaism from which both drew. But beyond this, Celan also owes a debt to Buber. His quest for a Thou, the underlying dialogical impulse, and the tone of the language of his poetry echo much that is found in Buber's work. Structurally, seventy-five percent of his poems address themselves to a Thou and try to effect an encounter with this object of address. But whereas Buber finds his Thou in God, for Celan there is often no respondent. He seeks through poetic language to establish or create an ultimate poetic reality of words, though in contrast to Buber his desperate attempt often fails. The large number of objects addressed as “Thou” in the internal landscape of Celan's poems confirms that essential reality can be perceived only through creative poetic dialogue, however anguished and inadequate. In this sense, Celan defies a dogma that proclaims modern poetry to be essentially monological, since a dialogical impulse underlies his entire work.

On dealing with difference: Rethinking the work of Edward Said, Martin Buber and Hannah Arendt with reference to Kashmir and Kashmiriyat

2017 ◽  
Vol 29 (4) ◽  
pp. 275-290
Author(s):  
Susan Visvanathan
Keyword(s):  
Hannah Arendt ◽  
Martin Buber ◽  
Edward Said ◽  
Refugee Status ◽  
Mediating Role ◽  
Colonial Policy ◽  
The Status ◽  
Existential Problem

This article looks at how Palestine has been a trope since 1948 for understanding forced refugee status of people who have been evicted from their own homes as a consequence of colonial policy. In this article, I look at the status of Kashmiri Pandits who were evicted by militant forces in the late 1980s. They then proceeded to make new lives elsewhere haunted by their longing for home. The militants are in turn targeted by the police and army, and ordinary bystanders become caught in the crossfire between separatists and Indian army. Using the work of Edward Said, in relation to the writing of Martin Buber and Hannah Arendt, I attempt to present the possibility of dialogue between conflicting groups as an existential problem, where intellectuals can play a mediating role.

scholarly journals FILOSOFIA DO DIÁLOGO: APROXIMAÇÕES ENTRE HANNAH ARENDT E EMMANUEL LÉVINAS

2018 ◽  
Author(s):  
Renato Somberg Pfeffer
Keyword(s):  
Emmanuel Levinas ◽  
Hannah Arendt ◽  
Martin Buber

As obras de Hannah Arendt e de Emmanuel Lévinas não podem ser dissociadas dos eventos catastróficos que marcaram o século XX, em especial, a Segunda Guerra mundial. Ambos vivenciaram a crise do da Civilização Europeia do século passado que havia mergulhado no self ao invés de valorizar a pluralidade. O objetivo do presente artigo é analisar natureza crítica da obra desses pensadores acerca do caráter ontológico e contemplativo da Filosofia Ocidental e como buscaram uma alternativa para o adoecimento do humanismo ocidental por meio de uma Filosofia do diálogo. Para o desenvolvimento desse artigo utilizou-se de uma metodologia hermenêutica e comparativa recorrendo a uma revisão bibliográfica dos pensadores supracitados e de outros que se dedicaram ao tema. A título de conclusão é possível inferir que a Filosofia ontológica que predominou desde o início dos tempos modernos no ocidente desencadeou uma racionalidade desmedida e autossuficiente que reflete e é refletida pela sociedade contemporânea alicerçada no isolamento, na competição, no consumismo e na indiferença. Sujeito apenas aos limites impostos pela própria consciência, o homem moderno se fechou em si mesmo sacrificando a transcendência. Criticando essa ética centrada no eu e indo além da Filosofia do diálogo de Martin Buber, Arendt e Lévinaspropõem uma perspectiva dialógica de pensar o si mesmo a partir e com o outro na busca de uma sociedade justa, assentada na pluralidade e na paz. Depositando uma fé profunda na capacidade humana de agir e realizar o milagre do renascimento, esses filósofos defendem que esse seria o sentido da própria existência.

scholarly journals Education as Mediation Between Child and World: The Role of Wonder

2019 ◽  
Vol 39 (5) ◽  
pp. 479-492
Author(s):  
Anders Schinkel
Keyword(s):  
John Dewey ◽  
Hannah Arendt ◽  
Martin Buber ◽  
Educational Process ◽  
Mediating Role ◽  
The World ◽  
Adult World

Abstract Education as a deliberate activity and purposive process necessarily involves mediation, in the sense that the educator mediates between the child and the world. This can take different forms: the educator may function as a guide who initiates children into particular practices and domains and their modes of thinking and perceiving; or act as a filter, selecting what of the world the child encounters and how; or meet the child as representative of the adult world. I look at these types of mediation (or aspects of the mediating role of the educator) at the hand of the work of John Dewey, Martin Buber, Hannah Arendt, and Richard Peters. The purpose of this paper is to explore the bearing that the mediating role of the educator—as interpreted by these authors—has on the role wonder may play in the educational process. I suggest that initiation highlights the familiarizing function of wonder, and is most readily associated with inquisitive wonder; representation draws attention to the defamiliarizing role of (in particular contemplative) wonder, as well as to its world-affirming role; and selection (the educator as ‘filter’) foregrounds the distinction between momentary and dispositional wonder.

scholarly journals El silencio como destino de la poesía occidental

2018 ◽  
pp. 102-116
Author(s):  
Hugo Echagüe
Keyword(s):  
Martin Heidegger ◽  
Samuel Beckett ◽  
Martin Buber ◽  
Paul Celan

Según Martin Heidegger, la filosofía se consuma (finaliza) en la época actual en el pleno desarrollo de las ciencias particulares. Estas se ocupan del ente. Pero ya desde su inicio pensó la filosofía al ente en tanto ente, ya como fundamento del todo; ya como ente supremo, relegando al Ser. Filosofía y poesía, pensar y poetizar, son modos paradigmáticos del decir, dialogan, se co-responden. En la consumación de la filosofía, finaliza un modo del decir y del pensar, hasta ahora excluyente: el del ente en cuanto tal. En la consumación de éste, acontece la falta de fundamento, percibida como angustia y silencio. Esto leemos en Samuel Beckett. Una temporada en el infierno de Rimbaud dice la historia de Occidente desde el punto de vista del fundamento en tanto ente supremo: esto es, Dios. En el decir de Rimbaud se patentiza el ser religioso cristiano de Occidente. El callar del poeta se corresponde con el ocultamiento del fundamento poéticamente pensado como ente supremo. En Persona de Bergman se representa el drama del silencio como vacío de las palabras, a la vez que como abismo en el sentido de la ausencia del ente supremo en tanto fundamento, experimentado desde la inmanencia de la conciencia, con lo que se suma la problemática del sujeto de la Modernidad, ahora desfondado por la ausencia. Otra raíz tiene en primera instancia el poetizar de Paul Celan: arranca del pensamiento de Martin Buber y tiende deliberadamente al silencio como modo privilegiado de la relación con un Tú que es Otro absoluto. Sin embargo, su pertenencia a la poesía en lengua alemana implica un cuño metafísico y lo lleva a la órbita de la poesía europea finalizante como silencio. El decir debería entonces detenerse en este destino de la poesía occidental: dejar callar al silencio. Oír y escuchar su voz sin palabras. Acaso diga de otro modo que las irrestaurables palabras vacías.

scholarly journals Paul Celan on the impossibility of testimony: “Ort meiner eigenen Herkunft”

2018 ◽  
Vol 29 (4) ◽  
pp. 545-552
Author(s):  
Petar Bojanic
Keyword(s):  
Martin Buber ◽  
Border Crossing ◽  
Paul Celan ◽  
Georg Buechner ◽  
Name Change ◽  
Territory Border ◽  
First Time

In his poems, Paul Celan does not use words such as territory, border, border crossing, and only very rarely the word space. I would like to reconstruct the traces of ?Heimat? in Celan (in a number of poems from different periods ?Heimat? plays an important role), and perhaps try to describe what Heimat might have meant for the young Paul Antschel (his real name). That is to say, I would like to understand whether ?Heimat? is synonymous with what Celan speaks about, many years after his name change, in the address given on the occasion of the Georg-Buechner-Preis: ?Ich suche auch, denn ich bin ja wieder da, wo ich begonnen habe, den Ort meiner eigenen Herkunft.? In the poems written at the time when Antschel is learning Hebrew as well as reading Martin Buber (Israel Chalfen) for the first time, I look for some basic figures Celan ties to his life in Bukovina at the time, in the environment of Czernowitzer Judentums. Aside from the works by Israel Chalfen, Else Keren and Elke Guenzel, I would like to make use of a book published some ten years ago, a detailed listing of Celan?s Paris library. I would like to consult this archive in the coming period, since Celan punctuated the margins of many of those books with evocations of his early creative period.

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