Published In
Northwest Philosophy Conference
Document Type
Presentation
Publication Date
10-19-2018
Subjects
Franz Rosenzweig (1886-1929), Star of Redemption, Systems theory, Revelation, Redemption
Abstract
As Moses (1992), Pollock (2009), and others have noted, Franz Rosenzweig was committed to systematic thought and developed in The Star of Redemption a highly structured philosophical theology. This paper argues that Rosenzweig’s thought has affinities with contemporary systems theory. While being systematic is not the same as using systems theoretic ideas, systematicity in any domain of knowledge invariably requires general ideas that are applicable to different phenomena. Such ideas are the core of systems theory. It is not surprising that a philosophical-theological work should have to some extent a systems-theoretic character, since systems ideas are ubiquitous not only in the natural and social sciences, but also in the humanities, including religion. Works by Kauffman (2008), Locker (2010), Luhmann (1984, 2014), Macy (1991), Rajendran (2013) and Zwick (2007, 2008) are but a small sample of the relevant literature. What is surprising about Rosenzweig’s Star is the salience of its architectonic features. These features include the following systems themes: 1. The Star is built around three “elements” – God, World, and Man – and three “relations” that the elements enter into – Creation, Revelation, and Redemption. This exemplifies the basic definition of “system,” which is a set of elements and a set of relations connecting the elements. For Rosenzweig, each element emerges from and can fall back into its respective “Nothing.” Linkage of the three elements by the three relations constitutes the “All.” 2. In the systems literature, there is a tension between the ontological and epistemological interpretations of the word “system.” To adopt terminology suggested by the Star, these interpretations are “World-centered” and “Man-centered” views, respectively. Rosenzweig embraces both views and tries to unify them, although he favors the latter view. 3. Rosenzweig conceives of an element as both a whole and a part, as does systems theory. As a whole an element has internal structure; as a part it has external function, i.e., relations with other elements. Systems are constituted by structure and function, not structure alone. 4. Rosenzweig joins a synchronic view of “being” to a diachronic view of “becoming” that extends from past to future from the perspective of the present. A joint synchronic-diachronic view also characterizes systems thinking. “System” encompasses both being and becoming. 5. In Rosenzweig and in systems thought, elements, which are themselves systems, integrate unity and multiplicity and are bounded above by “All” and below by “Nothing.” Both Rosenzweig and systems theory reject any metaphysics that privileges unity over multiplicity. The systems character of the Star is, of course, only one feature of Rosenzweig’s work, which has deep connections with German idealism and is a forerunner of existentialism, but these familiar aspects of the Star are not addressed here. Rather, the subject of this paper is an aspect of the Star not previously noted, namely its use of ideas akin to those present in systems theory. This said, some aspects of the systems content in the Star are not found in the systems literature, especially Rosenzweig’s ideas of the polarities of attributes and reversals of these polarities.
Rights
© The Author
Persistent Identifier
https://archives.pdx.edu/ds/psu/42743
Citation Details
Zwick, M. (2018) “Rosenzweig’s Star of Redemption and Systems Theory.” Presented at the 70th Annual Northwest Philosophy Conference, Bellevue College, October 19-20, Bellevue WA.