BEYOND THE MODERN-POSTMODERN STRUGGLE IN EDUCATION

EDUCATIONAL FUTURES RETHINKING THEORY AND PRACTICE Volume 11 Series Editors Michael A. Peters University of Illinois at Urbana-Champaign, USA J. Freeman-Moir University of Canterbury, Christchurch, New Zealand Editorial Board Michael Apple, University of Wisconsin-Madison, USA Miriam David, Department of Education, Keele University, UK Cushla Kapitzke, The University of Queensland, Australia Elizabeth Kelly, DePaul University, USA Simon Marginson, Monash University, Australia Mark Olssen, University of Surrey, UK Fazal Rizvi, University of Illinois at Urbana-Champaign, USA Susan Robertson, University of Bristol, UK Linda Smith, University of Auckland, New Zealand Arun Kumar Tripathi, Dresden University of Technology, Germany Scope This series maps the emergent field of educational futures. It will commission books on the futures of education in relation to the question of globalisation and knowledge economy. It seeks authors who can demonstrate their understanding of discourses of the knowledge and learning economies. It aspires to build a consistent approach to educational futures in terms of traditional methods, including scenario planning and foresight, as well as imaginative narratives, and it will examine examples of futures research in education, pedagogical experiments, new utopian thinking, and educational policy futures with a strong accent on actual policies and examples.

Beyond the Modern-PostmodernStruggle in EducationToward Counter-Education and Eternal Improvisation

By

Ilan Gur-Ze’evUniversity of Haifa, Israel

SENSE PUBLISHERSROTTERDAM / TAIPEI

A C.I.P. record for this book is available from the Library of Congress.

ISBN 978-90-8790-071-7 (paperback)ISBN 978-90-8790-072-4 (hardback)

Published by: Sense Publishers,P.O. Box 21858, 3001 AW Rotterdam, The Netherlandshttp://www.sensepublishers.com

Cover photograph: Udi Edelman. Udi is a research student at Tel-Aviv University’s Cohn Institute forthe History and Philosophy of Science and Ideas. His work focuses on the grammar of practice ofDirect Action and the possibility of alternative political space, bodies, and relations.

Printed on acid-free paper

All rights reserved © 2007 Sense Publishers

No part of this work may be reproduced, stored in a retrieval system, or transmitted in any form orby any means, electronic, mechanical, photocopying, microfilming, recording or otherwise, withoutwritten permission from the Publisher, with the exception of any material supplied specifically for thepurpose of being entered and executed on a computer system, for exclusive use by the purchaser ofthe work.

To Alon�k

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Contents

1. DiasporicPhilosophy,Homelessness,andCounter-educationin Context:TheIsraeli-Palestinianexample 1

2. CriticalTheory,CriticalPedagogyandDiasporatoday 13

3. AdornoandHorkheimer:DiasporicPhilosophy, negativeTheology,andCounter-education 39

4. towardanon-RepressiveCriticalPedagogy 65

5. Adorno,Horkheimer,CriticalTheoryandthePossibilityofa non-RepressiveCriticalPedagogy 89

6. CriticaleducationinCyberspace? 111

7. MartinHeidegger,transcendence,andthePossibilityof Counter-education 135

8. Beyondpostmodernfeministcriticalpedagogy 149

9. Cyberfeminismandeducationintheeraoftheexileofspirit 185

10. sportseducationFacingGlobalizingCapitalism 207

11. DrivingasaManifestationoftheessenceoftheCurrent HistoricalMoment 231

12. Counter-educationinfaceofHolocaust/nakbahasan Israeli/PalestinianHomeland 261

13. Philosophyofpeaceeducationinapostmodernera 289

14. Post-colonialism,newracism,newanti-semitism,andthe boycottofIsraeliacademia(alecturepresentedattheoxford GBPes2006conference) 313

namesIndex 329

subjectsindex 331

�x

ACknowleDGeMents

Iwouldliketothankthefollowingjournalsandpublishinghousesforpermittingthepublicationofthefollowingreworkedarticles:

eDuCAtIonAlPHIlosoPHyAnDtHeoRy:

1. Gur-Ze’ev,I.(2000).Criticaleducationinthecyberspace?Educat�onal Ph�lllosophy and Theory,32:2,209-231.

eDuCAtIonAltHeoRy:

1. Gur-Ze’ev, I. (1998).towardanonrepressivecriticalpedagogy.Educat�onal Theory,48:4,463-486.

2. Gur-Ze’ev,I.(1999).Cyberfeminismandeducationintheeraoftheexileofspirit.Educat�onal Theory,49:4,437-455.

3. Gur-Ze’ev,I.(summer2001).Philosophyofpeaceeducationinapost-mod--ernera,Educat�onal Theory,51:3,315-336.

4. Gur-Ze’ev,I.(2005).AdornoandHorkheimer:negativetheology,diasporicphilosophy,andcounter-education,Educat�onal Theory,55:3,pp.343-365.

JouRnAloFPHIlosoPHyoFeDuCAtIon:

1. Gur-Ze’ev,I.(summer2002).BildungandCriticalTheoryfacingPost-mod--erneducation.Journal of Ph�losophy of Educat�on,36:3,391-408.

JouRnAloFtHouGHt:

1. Gur-Ze’ev, I. (1997).Thevocationofhigher education:modern andpost--modernrhetoric in theIsraeliacademiaonstrike.Journal of Thought,32:2,57-74.

2. Gur-Ze’ev,I.(1997).totalQualityManagementandpower/knowledgedia--lecticsintheIsraeliarmy.Journal of Thought,32:1,9-36.

3. Gur-Ze’ev,I.(2000).Themetaphysicsoftrafficaccidentsandeducationto--wardsanalternativepublicsphere.Journal of Thought,35:3,37-66.

4. Gur-Ze’ev, I., (2005). Feminist critical pedagogy and critical theory today.Journal of Thought,40:2,55-72.

x

stuDIesInPHIlosoPHyAnDeDuCAtIon:

1. Gur-Ze’ev,Masschelein,J.andBlake,n.(2001).Reflectivity,reflection,andcounter-education.Stud�es �n Ph�losophy and Educat�on,20:2,93-106.

eDuCAtIonAlPHIlosoPHyAnDtHeoRy:

1. Gur-Ze’ev,I.(2000).Criticaleducationinthecyberspace?Educat�onal Ph�lllosophy and Theory,32:2,209-231.

PeteRlAnGPuBlIsHeRsInC.:

1. Gur-Ze’ev, I. (2003). Holocaust/nakbah memories as Israeli/Palestinianhomeland.Gur-Ze’ev,I.,Destroy�ng the Other’s Collect�ve Memory,newyork:PeterlangPublishers,pp.25-50.

2. Gur-Ze’ev,I.(2003).Adorno,Horkheimer,CriticalTheory,andthePossibil--ityofanonrepresiveCriticalPedagogy.InPeters,M.andlankshear,C.(ed.).Cr�t�cal Theory and the Human Cond�t�on l Founders and Prax�s.newyork:Peterlang,pp.17-35.

RowMAn&lIttleFIelD:

1. Gur-Ze’ev,I.(2002).MartinHeidegger,transcendence,andthepossibilityofcounter-education. InPeters,M. (ed.),He�degger, Educat�on and modern�ty.oxford:Rowman&littlefield,pp.65-80.

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CHAPteR1

DIAsPoRICPHIlosoPHy,HoMelessness,AnDCounteR-eDuCAtIonInContext:

tHeIsRAelI-PAlestInIAnexAMPle

JustICeAsAtHReAttotHeveRyexIstenCeoFIsRAel

TheIsraeliconditionhasalreadybeguntodisplaythishardtruth:aftermorethana hundred years of Israeli-Palestinian coexistence the Jews cannot avoid paying inthecoinofworthy l�fetosafeguardtheirmereex�stence.Inotherwords,evenifthestructureofthestateofIsraelsurvivesitwillendure,mostprobably,onlyintheformofspartaofthewicked.1Itissopainfulandhardformetofacethisreality,asIamasmuchthegrandsonofkeylaGoldhamer,whobarely survived the1903Pogromofkishiniev,andwhosestoriesandlessonsaresomeaningfulformeuntilthisday,asthesonofRobertwiltchick,wholostalmostallhisfamilyintheHolocaustandwassparedthenazideathindustryonlyafterbeingthrownintothemassgravefromwhichhe literally emerged all onhis own, and the sonofHannawiltchick,wholosthermarriagetoherfirsthusbandashershareintheHolocaust;alltheseexperi--encesareformativeformyDiasporichorizons.yetIthinkallofus,eventheZionistsamongus,shouldtodayrethinkouroldconceptionsaboutJewishlifeandtheJewishmissioninIsraelandintheDiaspora.Perhapsagoodbeginningwouldbetorethinkcentralconceptions suchas“Diaspora”,“homeland”,and“homecoming”.suchanelaborationpresentsuswithnothinglessthanthepresentdayJewishtelosandourresponsibilitytowarditsfulfillmentaswellastowardtheovercomingofitsfulfillmentandofwhatwepresentlyare.ItisofvitalimportancetoconceiveDiasporichumanpossibility as rooted in Judaismonly aspart of richer anddeeper roots ofhumanpossibilitiesthattranscendJudaismandovercomeMonotheism,westernconceptsoflight-truthandtriumphantpatriachalism,evenintheformofradicalfeministalter--nativesintheMcworld.IntheIsraeli-Palestiniancontext,tomymind,thecurrenthistoricalmomentalreadyenablesuscriticallytosummarizethelasthundredyears’attempttoturnawayfromtheDiasporicJewishgoalbytheZionistbarbarizationoftheJewishspiritwithintheprojectsof“annihilatingtheDiaspora”,“homecoming”,and“normalization”.

undercurrenthistoricalconditions,asIsraelis,Jewsarestructurallyalmostprevent--edfromfacingthepossibilityoflivinginlightoftheMessianicimpetus,astheworld’s

1 IlanGur-Ze’ev,“Beforewebecomespartainkapotott”,Pan�m,4,(1998),pp.73–80.

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universalmoral,intellectual,andcreativevanguard.ThisspecialJewishmissionwasmadepossiblebytheJews’uniquehomelessness—aDiasporicexistenceasarealizedidealofacommunitythatisnotacollective.Diasporiclifeisultimatelyakindoflifeinwhichtheyah�d(individual,notfoundinliberalterminology)isafforded,asanecstaticwayofmorallife,anexistencethatallowsauniversalisticmoralrespons�b�l�tyand intellectualcommitment toovercomeanydogmaandcontentwith theworldof“facts”andtorejectthepromisesofmerepower,glory,andpleasure.AllthishaschangedinfaceofthesuccessesofZionisteducationanditspoliticalrealizations.

It isnowonderthatthere isnoIsraeli IbnGavirol,Baruchspinoza,karlMarx,sigmundFreud,Franzkafka,Alberteinstein,TheodorAdorno,emmanuellevinas,orJacquesDerrida.onecanexperiencetheimmanentviolenceandtheinsipidnessofIsraelilifejustbydrivingontheroads.onecanmeetitsdevotedanti-humanistvaluesandpassionsbyfacingtheunchallengedattackson“theinefficiencyandlackofpatriotismof the Israeliuniversities”.2Anotherexamplemightbe the silenceofthecurrentcultureheroesandthepopularsatisfactionbywhichthecutsinfundingforhighcultureareaccompanied.stillanotherexamplecouldbetheunchallengedcrusadeagainstthehighcourtandtheidealofarational,open,free,andequalpublicsphere.Andthisisbeforefacingthebrutalrealitiesofthetreatmentofforeignwork--ers,orthestructuralrepressionofthePalestinians.Iwritethiswithgreatpain,notbecauseIsraelisocietyisamongthecruelestortheintellectuallypoorestofallsocietiesonearth.Atthisverymomenttherearesomanyworseexamplesthatthepoliticallycorrect bible forbids us to address, in favor of concentrating moral, political, andarmedattacksonIsraelisociety.

Theongoing genocide in southernsudan, thedailyRussian assaults against theChechenpeople;theBeijinghuman-organs-industrybasedontakingthepartsfromspiritualandpoliticaldissidentsbeforesystematicallykillingthemonamassscale;theuprootingofthetibetanpeople;theoppressionofChristiansandtheconditionsofwomen,homosexualsandotherminoritiesinsaudiArabia;orthesubjugationoftheRussianminorityinestoniaareonlyafewexamplesoftoday’slackofcourageandwidespreaddishonestyinthetreatmentofIsrael.Atthesametimeitistrue,andoneshouldfaceit,hardasitistoacknowledge,thatIsraelhasbecomeaspacewherethereislessandlessroomforgenuinecreativespiritandforsocialjustice.IsraelhasbecometheultimateDiasporaoftheJewishspirit.Here,morethenanywhereelse,thereisnoroomfor“theJewishheart”,orforJewishintellectualindependenceandavant-gardecreativity.Itisasadactuality,butIcannotavoid,mustnotavoid,facingitevenifitissohardformetoacknowledge:thereisnoroomforajuststateofIsrael.st.Augustineknewthiswassoforallmanifestationsof“theearthlycity”.3InthecaseofIsraelithasbecomesoclearthatunreserved s�d�ng aga�nst �njust�ce �nev�tably endangers the very ex�stence of Israel,notsolelyitscurrentpolicies.Thelatestexampleofthisisthesecondlebanesewar.

2 IlanGur-Ze’ev,“TheCatchoflimorlivnat”,Ma’ar�v,13.1.2002,p.6.3 stAugustine,Concern�ng the C�ty of God Aga�nst the Pagans,translatedbyHenryBettenson,london:

PenguinBooks,1984,pp.593–597.

3DIAsPoRICPHIlosoPHyInIsRAel/PAlestIne

Israel,asanormalstatethat iscommittedtoitssecurityandsovereignty,hadtoadoptterriblemeanstoensurenotonlysocialandeconomicstabilityonitsnorthernborderbutitsveryexistence,inlightoftheexplicitIranian-HizbullahcommitmenttoannihilatetheJewishstateonreligiousgrounds.soIsraelhadtorespondinaharshmannertotheconsistentunprovokedmissileattacksonitsnortherncitieswhilebeingcondemnedbyworldmediaandpublicopinionfora“disproportionate”reaction.ThepostcolonialistsseeIsraelipoliciesinthisrespect(insistingonlebanesesovereigntyanditsresponsibilitytoensurenoprivatearmywillbombardIsraelicitiesatwill)asanothermanifestationofitsimmanentbrutalcolonialistexistence.ontheonehandtheseareunjustifieddenunciations,basedonmisinformation,pragmaticinterestsintheArabworld,founded,reflectingandrealizingtheoldandthenewAntisemitism.ontheotherhand,Israeldidcommitterribleacts,somanyterribledeeds,duringthatwar, somebymistake, some intentionally.Given themilitarymethodsof theHizbullahmilitia,whichsystematicallyusesvillagesinsouthernlebanonnotonlytohidebutactuallytolaunchmissilesagainstIsrael,theIDF(IsraelDefenseForces)wasfacedbydilemmassuchasthefollowing:identifyingapresent-momentlaunchofakatyushaoraZelzalIItowardanIsraelicityfromtheroofofahouseinasouthernlebanesevillage,should �t bomb the house and save the Israel� v�ct�ms wh�le k�ll�ng at an �nstant an ent�re Lebanese fam�ly (even �f the mostly Sh��te populat�on of southern Leballnon normally enthus�ast�cally welcomes the H�zbullah m�l�t�a on �ts terra�n) or should the Israel� army be morally comm�tted to avo�d any k�ll�ng of Arab c�v�l�ans, even at the cost of �ts own c�v�l�ans’ l�ves?IsitmorallyrighttodiscriminateagainstinnocentIsraeliciviliansinfavoroflebanesecivilians?Insuchinstancesshouldwemorallygointothequestionofproportionality,namelywhatnumberofinnocentlebanesecivilianskilledjustifiesthepreventionofthekillingofinnocentIsraelicivilians?Andsoon.shouldwe,whenfacedwithsuchdilemmas,gointoquestionssuchastheamountofunlimitedcooperationandsupportbythecivilianshiitepopulationinsouthernlebanonforHizbullahasapartialcriterionforadecisionontheimmediatequestionoffiringornotfiringonacivilianhouseandits inhabitantstopreventthekillingof Israeli civilian population targeted by a terrorist organization that uses civilianinstallationsandgroundforattackingtheIsraelicivilianpopulation?shouldmoralconsiderations impel us to consider questions of the degree of separation and themeasureofresponsibilitybetweenHizbullahandthesouthernlebanesefarmers,whoinmanyrespectsarepartof theHizbullahorganization,andsometimesalsoof itsmilitaryorganizationandoperations,takingpartinthemilitaryattacksagainsttheIsraelicivilianpopulationacrosstheborder?eveniftheanswerisaffirmative,howdoyouactuallyreducethedegreeofcooperationwithaterroristorganizationtodegreesof responsibility, andhowdo you reduce thedegree of responsibility to a specificordertothepilotinthewarplanewhoneedstoknowifheshouldbombthehouseoraborttheattack?suchmoraldilemmaswerenot an except�onbutthegeneralruleinthepracticeofthemilitaryoperationsinthesecondlebanesewar(August2006).Andthesecondlebanesewar,howunfortunate,isonlyamicroscopicexamplefortheveryexistenceofIsraelintheregionasamoraldilemma.

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Asanti-determinists,weshouldunderstandthepresenthistoricalmomentasopen,sinceinevitably italsocontainsthepossibilityofaradicalshifttowardamorehu--mane,rational,andmoralexistenceinIsrael,aswellasinPalestine.Referringtothemostrecentexampleofthesecondlebanesewarwemightask:whyshouldwenotbeoptimistic as to thepossibilityof an imminentpeace treatybetween Israel andlebanon, if there areno fundamental border disputes between the two countries,jointeconomicinterestscanleadtocooperationandmutualprosperity,andabroadconsensusinIsrael(whichincludeseventheextremepoliticalright)favorscoopera--tionandpeacewithlebanon?whyshouldnottheinterestsofpost-Fordisteconomy,ifnotahumanisticvisionofmutualrespectandcooperation,leadustoabetterfutureofcreativity,prosperityandpeacefulcoexistence,strongerandmorerelevantthanthefanatic religiousandethnocentricagendas?Addressing suchaquestionbeckonsusintoworldpolitics,theinterestsofemergingregionalpowerssuchasIran,andthespecificsoflebaneseculturalandpoliticalrealities.Thesemightshowusthatineffectlebanonisnotastateinthemodernsenseoftheword.Butwewillnotgothere.Instead,letuselaboratemoreonsomecentraltrendsinIsraelireality.

whenevenforamoment,ortoacertaindegree,thedirectthreattotheveryexist--enceofIsraeldecreases(inthespaceswhereitisactualized)theplurality,openness,creativity andpragmatismof theMcworldhave theupperhand.yet in Israel theworldofJihadthreatensnotonlybeyondtheborder:itisavitalpartoftheconstitu--tionofthenewIsraeliness.Infaceofpartial,deeppost-idealistandanti-ethnocen--tristic-orientedtendenciesmostmajorpoliticallyorganizedpowersinIsraelmanifeststronger ethnocentrismandweakeningofdemocratic and liberal values,withverylittleinterestineducationforamaturehumanistic,reflective,moral,coexistence.Therivalgroupsandtheseparatistagendasare,asinlebanon,andunlikethedominanttendencies in Palestinian society, which is speeding toward a fundamentalist con--sensusundertheguidanceoftheHamaseducational-politicalleadership,unabletocomeupwithaconsensusabout“thecommongood”.Theyarecertainlyincapableofagreeingonaspecificeducationalprogramaimedataworthierreality.Infaceofthiswemayask:What has gone wrong w�th the State of Israel?toanswerthisquestionweshouldreturntotheZionistconstitutiveideaof“homecoming”.

wHAtHAsGonewRonGwItHIsRAel?

TheZionistnegationofDiasporaisaturnawayfromJewishmoraldestiny.Historycorrectsthisdeviationnotwithoutinflictingsuchenormouslossandsuffering,whichincludesathreattothesoulandphysicalexistencenotonlyofthelargestJewishcol--lectiveintheworldbutalso—asseptember11manifestedsoclearly—oftheentireworld.

Acenturyon,Zionisteducationhaslostitsnaivety,anditsoptimismisdoomed.InretrospectithasbecomecleartomethatfromitsverybeginningZionisteducationfailedinitsmajormission:togivebirthtoadurablegrandtruthandtoitsmaster-sig--nifiers.Itsgenealogyshowsthatitwasneverequippedwiththe“right”violence,norwasitreadytobeinhumantothedegreethatwouldvouchsafeJabotinsky’sdreamof

5DIAsPoRICPHIlosoPHyInIsRAel/PAlestIne

“geza gaon venad�v veachzar”,oragenuinerealizationofthemythoftheSabra,who,liketheSabrafruit,wouldbe“coarse”ontheoutsideyet“sweet,soft,andmoral”inhisinnerness.PromisingspiritualandmoralZionistalternatives,suchastheprojectofAhadHa’am,werepushed aside, even if today some are still being followed inIsraelireality.TheviolenceofZionistnormalizingeducationdidnotcontainanen--duringbirth-givingvitality:itwasnotstrongenoughtoactualizeitsconstitutiveidea,theideaof“thenewJew”;itwasnoteffectiveenoughtopurifytheIsraeli,theSabra,oftheGhettomentality.Itwasnotsufficientlypotenttoconstituteanon-patronizingJewishgenerositythatwouldextenditshandtotheArabworld.norwasitatpeacewithitselfaboutconqueringPalestinianspaceinarelentlessstormthatwoulderectJabotinski’s“Ironwall”againstArabfear,hatred,andviolence.

todayitisactuallyimpossiblefordisillusionededucatorstolookintothepupils’eyesandhonestlysay:“Ipromiseyou,dearchildren,soonitwillbesomuchbetter”.secularmothersandfathersareunabletoextractmean�ngfromthefearsandsufferingoftheirchildren.Manyofthemarerethinkingeventhestandardanswertheyhavegiventhemselvesandtheirchildreninthelasttwoyears:“Ifonlywehardenourheartsandbemorebrutalandapply lessmoral restraints,wewillwinafterall, andyou,mychild,willhaveasafefutureinIsrael”.TheIsraeliformalandinformalhumanisteducationalapparatusesfacerapiddegradation.Intoday’sIsrael,infaceofthespiritofglobalcapitalismontheonehand,andoftheIsraeli-Palestinianviolenceontheother,theprospectsaregloomyforaneffectiverecruitmentofthesoulforprotecting,cultivating,andenhancingatallcoststheidealsandpracticesofsecularhumanistic-orientedZionism.4Postmodernpost-Zionistsandhumanistic-orientedanti-ZionistsalikeareunitedintheirunderstandingthattherearenoprospectsforademocraticrealityinIsrael.5someareclosetorevealingthebittertruththattheprospectsforaPalestiniandemocracy(inafutureliberatedgreaterPalestineorinanyotherformat)aremuchworse.Thetwostrongest,spiritualandpoliticallygrowingrivalforcesaretheprojectsofestablishingaJewishspartanic-orientedtheocracyontheonehand,andanIslamistmilitaristictheocracyontheother.eveniftheIsraelimiddleclassisstillstrongerthanitsenemies,andisnotasracistasitsvictimsandrivalsclaimsitis,itisrapidlylosingitsfragileliberaltier,itsvitality,itsself-confidence,itslife-impulse,andsurelyitsJewishheart.InfaceofthisdynamicactualityImustsay:Can’t you see that the t�me has come �n Israel for a counterleducat�on that w�ll prepare for a selfl�n�t�llated Jew�sh d�splacement and for a D�aspor�c way of l�fe?

towARDselF-InItIAteDIsRAelIDIsPlACeMent

In its narrower senseDiasporic education shouldprepare our children forworthylife ineternal ex�le.Counter-educationshouldprovideIsraeliyouthwithtoolsthatwillenablethemtoavoidbeingpushedtotheeconomic,social,andculturalmarginsof the techno-scientific and capitalist arenas to which their self-initiated displace--

4 uriRam,TheGlobal�zat�on of Israel, telAviv:Reslingpub.2005.5 uriRam,The T�me of the Post,telAviv:ReslingPub.2006.

CHAPteR16

mentwillimpelthem.ItshouldfacilitatethesecondIsraeliexodus,totakethemintohomelessnessastheirhome,tothepossibilityoffindinghomeeverywhere,tolifeasecstatic,unsecured,open,creative,moral,life-lovingcitizensoftheworld.linguisticcompetence, intellectual and artistic creativity, improvising sensitivity and compe--tence,andcourageousborder-crossingofexistential,cultural,andphilosophicaldif--ferences become central to such counter-education.unlearninghegemonic educa--tionbecomesofvitalimportancehere.

Itisimportant,indeedveryimportant,tostressthis:theself-initiateddisplacementoftheJewsfromIsraelisadialecticalproject.ontheonehand,inordertosecure“ef--fectiveness”intermsofchangingthefateoftheIsraelisasdoomedvictimizers,thereis aneed for an institutionalized, collective, counter-educational effort.The Israeliself-initiatedevacuationof Israel is conditionedbymany levels anddimensionsofsuccessfulviolentdistorting,manipulativepolitics,andnormalizingeducation,whichwillmakepossibleproductivity,consensus,concertedeffort,andrelativestability,orpeace.ontheotherhand,genuineDiasporicphilosophyisnevertobereducedtoanykindofcollectivism,andasacounter-educationitcannotavoidbeingnothingmorethananopenpossibilityfor the �nd�v�dual,solelyfortheindividualandbytheindividual.Diasporicnomadismisopenalwaysonlyforanindividualasanerotic,creativeimproviser,inthesenseoftheonewhogivesbirthtoandisenabledbytefilat hayah�d (theindividual-improvisedprayer,asagainsttheinstitutionalprayerofthecollective,them�nyan).Thisopennessisapossibilitywhoserealizationistobestrug--gledforeverymomentanewandisneverasecured“home”.Itisaninvitationtoaneverguaranteedbutalwaysdangerousandcostlypossibility.

Diasporicphilosophyisrelevantforcounter-educationincurrentIsraelasadan--gerousattemptatcreativeimprovisationwiththeotherandthegiven“facts”.Itisofvitalimportancefortheenhancementofnewbeginningsthatarealsounpredictedandnevercontrolledresponsestothepresentpossibilitiesand“callsofthemoment”.Atthesametime,however,itispartofreclaiming,negatively,thelostintimacywiththecosmos,withthelaw,andwithtraditionandtogetherness.Inotherwords,itisnotoneof theconflictingalternatives. It isother, it isessent�ally d�fferent fromthevariousattemptstotranscendallversionsofnormalizingeducation,culturalpolitics,andothermanifestationsofimposed“consensus”.

AsagenuinedialecticalrealizationofDiasporicphilosophy,counter-educationinIsraelcannotbecomeinstrumentalized,cannotbecomeacollectiveself-imposedmassimmigration,assomanyofmypostcolonialistfriendswouldlikemetosuggest.Itisnotsolelyamoral-politicalconcretedilemmafacingusnowadays;itisfundamentallyaphilosophicalandexistentialantinomy.ultimately,itbeginsandendsinandbytheindividual,whoiswillingtoovercomehisorherselfandtoopenthegatestotheno--madicexistenceofabraveloveroflifeandcreativity.Butasahistorical,political,andcollectiveproject,theself-initiatednewexodus,whichgivesanewmeaningtotheex--odusfromegypttoIsraelandtothesubsequentexilesofJewstotheDiaspora,isveryhardforanotherreason.Thereisnowaytoguaranteeadeluxeexile:discrimination,marginalization,andvictimizationawait theexiledIsraeli Jews.ThepostcolonialistnewAntisemitismmostprobablywillnotbecontentwiththedestructionofIsrael

7DIAsPoRICPHIlosoPHyInIsRAel/PAlestIne

asavictoryofitscoalitionwiththeworldofJihad.Alreadynowthepostcolonialist“anti-Israeliness”goesdowntotherootsofcriticizingtheessentialsandthetelosofwesterncultureandmonotheism.FollowingheretheyoungMarx,andtoday’spost--colonialistheroessuchasChavesandAhmadinejad,theJewishreturntoitsDiasporicexistenceandcosmopolitannomadismwillprobablyfacefreshformsofexileaswellasyoung,postcolonialist,formsofdiscriminationandexclusion,ifpostcolonialismistomaintainitsconsistency.

tHeexoDusFRoMIsRAelAnDFRoMJuDAIsMtoDIAsPoRICwAnDeRInG

ThenewexodusisfromIsraelandtheZionistnation-buildingprojectasapresent-day“egypt”asahome.ItisanexodusfromadistortedconceptofDiasporiclife,fromtheconceptof“egypt”intheformofallversionsof“homecoming”andamonotheisticway,torebuildorgobacktotheGardenofeden.Itisanexodusto“Zion”;notinthesenseofanationalsovereigntyimposedonacertainterritoryviolentlycontrolled,buttotheinfinityoftheentireworldofhumanexistenceandtranscendenceasthegenuine“Zion”.Thistooisonlytobetranscendedintoanecstatic,totalistic,creative,existencewithinwhichDiasporasignifiestheabyssofexistence,meaninglessness,suf--fering,andthepresenceoftheabsenceofGodasatranscendingimpetus.TheJewsatthishistoricalmomentaregiventhisactualpresentasatragicun�versal m�ss�on,whichisfundamentallyreligiousandcosmopolitan,inaspiritlesspost-modernworld.Indi--vidualsofallnationsmustbeinvitedtojointhisanti-religious,anti-collectivisttelosofovercoming Judaismandmonotheism inall its forms, inorder topreserve andstrugglefortherealizationoftheessenceofitscreativetruth.

ThecondemnationandoppressionoftheJewsmightincreaseunderthenewhis--toricalconditions intwolevels:1.Asanassaultagainst theJews inthetraditionalsense.HereitisworthmentioningthepresentprosperityofthepublicationofThe Protocols of the Elders of Z�on,inplacessuchasJapan,venezuela,Pakistanandegypt.Thelast-namedrecentlyopeneditsnewnationallibrarywithacentraldisplayofthisultimatemodernantisemiticpiece,while simultaneouslyprohibiting the screeninginegyptoffilmssuchasSch�ndler’s L�st.2.AsanassaultagainstthenewDiasporichuman,thecosmopolitannomadofourgenerationthatwillbebothhomelessandathomeeverywhere,evenintheinfinitedimensionsandlevelsofexistenceinMcworld,cyberspace—inotherwordsinthenewhistoricalerawhereinhewillexile.AsaDi--asporicwhoisnotathomeinthecurrenthistoricalmoment,yettakesresponsibility,heorshewillmostprobablybeattackedbytraditionalhumanistsandpatriots,byfundamentalists,bypostcolonialists,andsurelybythelogicofthesystem.Diasporicsnotwelcomed.Theyaretheultimateother,theyare“theJews”ofthepostmodernera.They,theDiasporichumanswhochallengeboth“colonialist”and“postcolonial--ist”dogmasandtheirrespectiveviolences,aretheonestoberedeemed,emancipatedordestroyed,evenbeforethetotalpurificationofPalestineofallJewishpresenceandformsofIsraeliness.

Theevacuationofallour“homes”andterritoryofIsraelisinacertainsenseavic--toryofthePalestiniannarrativeandthepostcolonialistagendainmoregeneralterms.

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AssuchitisonlypartofthefuturesufferingwhichawaitstheIsraelisintheirfuturefieldsofexile.Growingantisemitismimpatientlyawaitsitsnewstageofdevelopment.ButtraditionalandnewAntisemitismisonlypartofthesufferingthataself-initi--ateddisplacementmightbringabout.Itmightcreatenewformsofsufferinginlightofindividualevacuationofallkindsof“homes”,byindividualsofvariousnations,cultures,andfaiths,whodecidetostrugglefortheiredificationandLoveastheim--petusforrhizomaticcreationandworthierintersubjectivity.Humansofallwalksoflifemightmeet,asDiasporicpersonswhohaveovercomemonotheism, if theyaregenuinelytomeetascreativenomadswhotakeadifferentapproachtoresponsibility,meaning, togetherness, creativityand self.6AsDiasporic individuals theywillhavetoovercomeeventheprogressiveideaoftheJewishm�nyan: infaceoftheabsenceofGod,oftheabsenceofatempleconstitutedbyaself-evidentdogma,andintheabsenceofarelevant,bindingHalachaasamanifestationoflawsinterpreting-direct--ingallwalksandlevelsoflife,theycreateanewkindoftogethernessbyrepositioningthemselves toward the totally other in faceof thehistoricalmomentandrelevanttraditions.

Theirprayerisavodat kodesh,whoseessenceisnotitsfulfillmentbutthepossibilityoftheindividual’sbeingtranscendedbyit:theessenceoftheprayeristhepossibilityofprayer.Thiskindofprayer,thistefilat hayah�d(theindividual’sprayer—notdeter--minedbyanytextorconventionalcodeofthecommunity),invitesadifferentcon--ceptofrespondingtoaDiasporicexistenceandadifferentkindoftogethernesswiththeworldandwiththeother.ItisapreconditionofphilosophicallifeaspresentedbyPlatoandapreconditionforanon-ethnocentristcommunity.Aspartnersinsuchacommunityofindividualde-territorialists,humansmightmeeteachotherinthepresenceoftheabsenceoftheothernessofthe totally other.

ThetwokindsofprayerrepresentthetwoopposingconceptionsofDiasporaand“homecoming”.Theconventional,institutionalized,collectiveprayerinthem�nyanintheformoftefilat harab�mmaintainsapositive“homecoming”attitude.Itisverymuchconnectedtotheattitudetothelaw.GenuineDiasporichumansdonotdisre--gardthelawandtheimportanceoftradition.Theotherkindofprayer,tefilat hayah�d,isfundamentallyspontaneousandimprovisational,ofthekindthatpre-assumeslifeasanunbridgeablecreativeabyss.Thelawandtheimprovisation,tefelat harab�mandtefilat hayah�d,havetheirdepthsandheightsandareverymuchconnected.Thereisnomeaningfulimprovisationandcreativitywithoutresponsibility,traditionandlaws.traditionalJudaismemphasizedtheimportanceofthelawyetmaintainedthetensionbetweentheHalacha,tefilat hayah�d,andfreedomofinterpretation,asamanifesta--tionofresponsibleimprovisationandDiasporiclife.Diasporiclifeinapost-modernconditionmightbecalledtocontinuetheDiasporicfreedomofthe respons�ble �mprollv�serasaDiasporichuman.This,however,isfarlessthanasatisfactorypreconditionforgenuineDiasporiclifesinceinJudaismthisfreedomofinterpretation,nomadism

6 IlanGur-Ze’ev,“Criticaltheoryandcriticalpedagogytoday”,in:IlanGur-Ze’ev(ed.),Cr�t�cal Theory and Cr�t�cal Pedagogy Today—Toward a New Cr�t�cal Language �n Educat�on,Haifa:Facultyofeduca--tion,universityofHaifa,2005,pp.7–34.

9DIAsPoRICPHIlosoPHyInIsRAel/PAlestIne

and improvisationwas fertilizedandenabledby theuncompromising comm�tmenttoreligiouslaw,theHalachaandtheJewishtraditionevenifasanobjectofalterityandedification.Thisfruitfultensionconstituted,enabled,andactivatedtheJewishconceptoflawasarelevant,religiousdirector,toliveinallitsaspects,levelsanddi--mensions.ItwascertainlyaconstitutiveelementforthefruitfultensionbetweentheJewishlawandthelivingartofinterpretationforDiasporicmoralavant-gardism.ButhowisthiskindofDiaspora,nomadiclifeandeternal-improviserpossibleinapost-modernera?HowissucharichdialecticsofcommitmentandimprovisationpossibleinfaceoftheabsencenotonlyofGodandGodlytruths,butinfaceoftheabsenceofTorah andHalacha?Howpossiblemightbecomeresponsible improvisationandDiasporiclife,orgenuineresponsibilityassuch,infaceoftheabsenceofmonotheismandtheexileoftheconceptofHalacha,infaceofmultiandhyperpresenceofrivalin--finities,conflictinggods,bibles,codes,laws,temples,quests,emancipatoryprojects,pleasuresandDiasporicalternatives?

In Judaism both tendencies are free of any optimism about “homecoming” or“bridgingnarratives”,andassuch itmanifestsgenuinereligiositymuchmorethannormally permitted by institutionalized Diasporic sensibility in institutionalizedmonotheisticreligions.Assuch,Diasporicindividualsbecomeacommunityofcrea--tive,solidarian,humans,whocreateintheinfinityofthepresentmomentevernew,yetconnected,responding,anddialogical,possibilities.

DiasporiclifeismadepossiblebyBeingasDiasporicbecom�ng.Beingisontologi--callyexiledofitself,andhumanbeingsarenevergenuinely“athome”withtheirtelos,withtheiressence,withthetruthofBeing.Mostphilosophical,religious,andpoliti--calprojectsare“homecoming”callsthatenablehumanstoforgettheirexile,some--timesbybecomingdevoteesoffalse,collective,dogmatic,domesticatingversionsofDiasporicphilosophy, and sometimeby forgetting their forgetfulness ofDiasporicexistence.Inepistemologyitissignifiedbytheunbridgeableabyssbetweenaquestionand“its”answer,bytheunbridgeableabyssbetweenconceptsandthings,languageandworld.Inethicsitisrepresentedbytheinfinitegapbetweentheeth�cal Iandthemoral I.ButDiasporicexistenceistobereducedneithertoanepistemologicalchal--lengenortoaquestionconcerningthepossibilityofethicsinapostmodernworld.BeingasDiasporicbecomingmakespossiblephilosophicaldiscourse—itisnotoneofitsmanifestations.Itallowsandconditionshumanexistenceanditsmoralessence.Diasporicindividualsaremadepossible,notthreatened,byunendingdisplacementsandboundlessmanifestationsofcreationismandclasheswiththeimperativesofthelawandthe“facts”ofthehistoricalmoment.Itisherethatredempt�on and D�aspor�c ex�stence meet.But“whyshouldtheydoso?”onemightask.“whyshouldabodily,psychologically,morally,aesthetically,andintellectuallyproductiveandprosperous,fullydomesticatedpersonrespondtosucha callfortransformationthatmightentaillossofsecurityandpleasurableself-forgetfulness?”

Atanother levelonemightarticulate thisquestiondifferently:“whyshouldtheIsraelipeoplegointoaself-initiateddisplacementaslongasmilitarily,economically,technologicallyandsociallytheyarenotyetdefeatedbythePalestinianviolenceandbytheworld’sdisgust,andmorallytheyarenotovercome;andthenewAntisemitism

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ofthepostcolonialistsandthedisciplesoftheworldofJihadonlyawaitstheirself-imposedexileonlytooppressthemmorally(aseternal,unredeemedvictimizers7)andpoliticallyinwayscurrentlypreventedbytheveryexistenceofthestateofIsrael?”

still,itseemstomethathistoryinsistsalreadynowonself-initiateddisplacementasanomadicwayoflifeforthebetter-offIsraeliswhocanaffordtoflee,accompaniedbybigcapitalandrelevanteducationfortheMcworld.oneofthemostastonishingexperiencesinthelastwarwasthesenseofinsistenceonstayinginIsraelandwilling--nesstofightforiteveninlightofthefragmentationandprivatizationprocesses.Thereisstillroomforillusionthatsomehowthingswilltakeaturnforthebetterand“we”willnothavetoevacuate“ourhome”.Itsjustificationisultimatelygroundednotinpracticalindividualorcollectivegainsandlosses.ItisherethattheJewishDiasporicideaanditsmoralvanguardtelosopposeZionisteducationandclashwiththerealityofIsraelasthespartaofthewicked.worthylife,ortranscendingmerelifeastheaimoflifeasaJewishtelos,iswhatishereatstake.ThisistheimpetusofDiasporiclifeasanimperative.

CounteR-eDuCAtIonInlIGHtoFDIAsPoRICPHIlosoPHy

Counter-education in light of Diasporic philosophy should not be limited to thepreparationofself-initiatedevacuationofIsraelisfromIsrael.Initsbroaderanddeep--ersenseitisnotanexclusiveJewishmission.Itshouldbecomeauniversalalternativefor individuals, always and only individuals, that is existential, philosophical, aes--thetic,moral,andpoliticalinitsrealization.AssuchitshouldovercometheChristianclaimtorealizetheMessianicessenceofJudaism.ItshoulddisproveChristianityandallotherformsofmonotheismbyrealizingamongthenationstheideaofDiaspora,orthepresenceoftheabsenceoftheredeemer,asaninfinite,negative,utopia:anend--lessmoral,creative,philosophicalwayoflifebeyondimmanenceandtranscendence,inaGodless,unredeemable,“holy”cosmos.

such a counter-education is part and parcel of an attempt to transcend mono--theism,not Judaismexclusively.Monotheism in all itsmanifestations, even in theformofhumanism:totranscendthequestfortheappropriate,unquestionable,static,“meaning”,collectivism,andanorderly,rationalized,consensual“home”.Itisaprep--arationforhomelessnessasamanifestationofecstaticloveoflife,ofcreativemeaningformations,ofcourageousintellectuallifeagainsttheconventionalmanifestationofsolidarityandtruth,andofadialogicalrelationwiththeothernessoftheother,eveninfaceofhisinsistenceonbeingpartofthe“we”against“them”.AstherealizationoftheJewishidealofDiasporiclifeitisanaffirmationofthedangerandhappinessofendlessnewhumanpossibilitiesinfaceofinfiniteresponsibilityregardinginjustice,regardingongoingfabricationbythesystemoftruths,dreams,quests,andevenoftheself.Itshouldpreparehumans,allhumans,for tefilat hayah�d,inaGodlessworldaspartnersinatransformedm�nyan—tomeettheworldascreative,moralnomads,astrulyreligioushumanbeings,whoareliberated:exiledloversoflife,displacedfrom

7 IlanGur-Ze’ev,Edward Sa�d as an Educator(forthcoming).

11DIAsPoRICPHIlosoPHyInIsRAel/PAlestIne

anydogmaticpassions, ideals, andpracticesofacertain“religion”as their“home--land”.Thismeansthatthiscounter-educationshouldalsoprepareDiasporiclifeforthosepeople,likemyself,whoinsistonlivinginIsraelatallcosts,evenasitbecomesbeforemyeyesaZionistspartaofthewicked.Thismeansthattheinterconnected--nessbetweenGolaandGeula(Diasporaandredemption)shouldofferaveryspecific,concrete,anddetailedcounter-educationincurrentIsrael,forpreparingnotonlytheexodusfromZionismandthestateofIsraelbut,whatisevenmoreimportant,the poss�b�l�ty of D�aspor�c l�fe �n Israel �tself.

DIAsPoRIClIFeInIsRAel

AstheunificationofanongoingmoralstrugglefortherealizationoftheessenceofJudaism,andtranscendingitintoauniversalalternativehumanexistence,andasacourageous, creative, love, such a counter-education might open the gate to newpossibilities to challenge concrete existential, moral, psychological, economic, andpoliticalmanifestationsofthepresentIsraelicondition.Itmightedify,eveninfaceoftheexileofspiritinapost-modernworld,theold-newJewishmissionbyovercom--ingitandrealizingitasa un�versal human telos.Itdoesnotsearchforredemptionas transcendence into the lost Garden of eden or the establishment of an earthlypositiveutopiasuchasastrong,prosperousstate.Itisateloswhichchallengestheinstitutionalizedandinstrumentalizedmonotheisticreligiousness,ontheonehand,andthereified“secular”symbolicandnon-symboliccommoditiesandpassionsofthepost-moderncultureindustryontheother.

Itshouldnotbesatisfiedbyintroducingquestsandtoolsforunveilingthemanipu--lationsofnormalizingeducation,ofthestructural injusticeofglobalcapitalismontheonehand,andIsraeliandPalestiniannationalismontheother.Itshouldnotlimititselftocriticizinginstrumentalrationalityandthereductionofthehumansubjectfromsome-onetosome-thing.Inthepresentmoment,underanyconditions,itmustopenthegatesofloveandaffirmation,ofcreativityandresponsibility,infaceoftheomnipotenceofthecurrentproductionofmeaninglessness(whichappearsastruth,asdesiredobjectsof consumption and representation,or ashopelessness). Itmustenhancethepossibilitiesforimprovisinginthetotalityofthemomentwithoutaban--doninghistoricalconsciousness,withoutdisregardingtheother’sunfinishedsaying/need,withoutabandoningtheutopianquestforcreatingnewconcepts,possibilities,andwanderings.Assuch,counter-educationbecomesapotential“redemptive”ele--mentevenunderalmostimpossiblephilosophical,cultural,andpoliticalconditions.

BytranscendingthetruthofJudaismitbecomesrelevantforallhomelesshumans:foralltrulyreligioushumanists,whoaffirmlife,love,creativity,thedangerofun--ending self de-territorialization, and moral responsibility for the otherness of theotherandfortheothernesswithintheself.

IncurrentIsrael,counter-educationofthiskindmightculminateintoabridgeforJewsandPalestinians.Theymightenteranon-violentdialogueonlyaspartners inworthysufferingandloveoflife,ashomeless,asDiasporicpersons,whoarecommit--

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tedtoovercomeallversionsofethnocentrismandallprojectsof“homecoming”,atalllevelsanddimensionsoflife.A new way �s opened for rebu�ld�ng “Yavne”.

Buildingthe“newyavne”isinescapablycontradictory:tobetruetoitselfitcannotberestrictedtoanyspecificplace,missionormemory.Itmustbeuniversal,andberealizedinalldimensionsandlevelsofhumanlife.Assuchnotonlymightitbereal--izedevenwithouttheevacuationofIsrael:itcanneverbereducedtomeregeographicdisplacement.Itmusttransformitselfintoauniversalnomadic,creative,everlasting,wayoflife,withoutaTorahorasacredtruthbutloveinthetotalityofeverymo--ment,whichcontainsinfinitepossibilitiesintheinfiniteterrathatisnotmerelythe“innerness”of the individual,or the“exterior reality”. It is thenowhere space, theUtop�a, the space that isnot “inbetween” the “I” and theother, “innerness” and“external reality”, “truemeaning”and“meaninglessness”. It is this specialmodeofcreative self-constitution thatmakespossible anon-”linear” focused, instrumental,gaze,hearing,production,andrepresentation.Itoffersadifferentexistence,aneroticself-constitutionthatisalsoatotalistic,holistic,ecstatic,manifestationoftheworld.onlywithintheframeworkofatranscendingDiasporicphilosophycanoneenterthisever-unfinished,creative, effortatdialogical self-constitutionwith theothernessoftheotherandwiththeinfiniterichnessofthecosmosasaworthyDiaspora.Butsuchanodysseycannottakeplaceoutsideaform,disregardingwhatJudaismcallsHalallcha.ThetensionbetweenHalachaandtefilat hayah�dorbetweentheEth�cal IandtheMoral IisnotsolvedbyDiasporicphilosophyandcounter-education.InIsraelallwecandotodayisnothingmorethenaddressitwithno“solutions”,“recommendations”or“relevantcurriculum”.

Asanegat�ve utop�a8forandofDiasporichumansitfostersagenuinenewpart--nershipbetween“Israelis”and“Palestinians”.Botharecalledupon.Theyarecalledupontoovercometheviolenceofthepower-relationswithinwhich,andbywhoseproductivemanipulations,theircollectiveidentitieshavebeenviolentlyreproducedbynormalizingeducationinthelasthundredyears.Theyarecalledupontoovercomethenegationoftheother,thecommitmenttodestroy,exile,orre-educate“them”.AsDiasporicpersons,asindividualswhoareresponsiblefortheother,IsraelisandPalestiniansarecalledupontoenterthisdialogic,dangerous,totalisticwayoflifeandtranscendbothPalestiniannationalidentityandIsraeliness,Islamandinstitutional--izedJudaism,narcissismandselfforgetfulness.Butwilltheyrespondbeforeitistoolate?

8 IlanGur-Ze’ev,The Frankfurt School and the H�story of Pess�m�sm,Jerusalem,MagnesPress,1996,p.147.

�3

CHAPteR2

CRItICAltHeoRy,CRItICAlPeDAGoGyAnDDIAsPoRAtoDAy

CriticalPedagogyfacestodayaverystrangesituation.whilebeingpositionedinaseeminglycomfortablepositionandwarmlyreceivedbysomanyliberals,post-coloni--alists,multi-culturalists,postmodernists,andfeminists(tonameonlyfewofthelonglistofitsadorers),itisbeingdomesticated,appeased,orevencastratedbythepresentorderofthings.Itbecametoosuccessful,underdifferenttitles,whileundertheflagofCriticalPedagogy itbecamedomesticated,disoriented,ordogmatized.today ithasbecomedifficulttospeakof“CriticalPedagogy”;itisquiteambitiouseventoar--ticulatetheessentialelementscommontothevariousandconflictingpedagogiesthatpropagatethemselvesunderthebannerof“CriticalPedagogy”.

CriticalPedagogywasconstitutedonthecentralconceptsofCritical theoryandon thematerial, social, andcultural conditions thatenabled thecriticalutopia. Itwaspartofarichwesterntradition,notjustasignofadramaticcrisisinmodernthoughtandreality.Ifinclassicaltimesthewholewasconceivedaspriortotheparts,and harmony preceded differences and otherness, the imperial Roman era alreadyacknowledged the turn away from the wholeness of the cosmos. stoa and Gnosisrepresenteditinrich,different,ways.ForGnosisBe�ng �s temporary;noteternal.Be�ng �s essent�ally spl�tandantagonistictoitself.ThetemporarityofBeinganditsinfinitenot-identical-with-itselfisacknowledgedalsobyst.AugustineinthetenthbookofhisConfess�onsaswellasinthefirstlettertoThessaloniansinthenewtestament.withoutabandoningtruth,itfacedtheretreatofclassicaltogethernessofhumansandthewholenessofthecosmos,aswellasthepriorityandsupremacyofthewholeoveritsindividualparts.Cosmicintimacyandunproblematicself-evidencewerereplacedbyalienation;alienationbetweenthepartsandthewhole,andalienationwithintheindividualhimself.MedievalChristianityofferedanalternative—viathe“home-re--turning”project.withtheassistanceofdogmaandwellkeptwallsbetweenclassesinsociety,andbetweenChristianJewishsacredtruthandexistence,itmaintainedafairlystableillusionofcoherent,steady,relationsbetweentheintellect,moralfacultyandtheaestheticaldimensionsoflife,andthebody.Thisrelativestabilitywasper--ceivedaspartofaredeemed,yetfragileandthreatenedwhole:betweentheChristian,theworld,theother,andknowledgeaboutworthyknowledge.Thisstablehierarchy,whichdividedspiritandbody,supra-humanandworldly-life,wasnevergenuinelyharmonious, stable, coherent, or wholly penetrating. In actuality it did not safelyprotect the hegemonic social order and its realms of self-evidence: it was actually

14 CHAPteR2

questionedtimeandagainbyrebelliouspoorfarmers,well-educatedheretics,witches,madmen,children,women,Jews,andotherothers.Andyet,itenjoyedrelativesuc--cessinhidingits�mmanent v�olence,whichoffered,asidefrominequality(afterdeath),suffering,ignorance,andeffectivesilencingofthefreespirit.Atthisprice,however,itofferedmean�ngtothegivenrealityandhopefortranscendence.ThedemolitionofthemedievalwesternChristianworldwasbroughtaboutbythestrengtheninganduniversalizationoftwoversionsofitsarch-rival:theallianceofclassicalGreekthoughtandJudaism.HermanCohenemphasizedtheun�versal real�zat�on of Juda�sm as the express�on of the cr�t�cal sp�r�t and human�sm1—karlMarx2emphasizedtheun�versal real�zat�on of Juda�sm as man�fested by the log�c and pract�ce of cap�tal�sm.3ThemedievalChristianworldcouldnotverylongresistsuchunited,erotic,transcendingpowers.

Themedievalordercouldnotsustaindurableresistancetothenewphilosophicalandscientificrevolutionarydevelopments,4ortotheeconomic,social,technological,andnationalchallengesimposedbythespiritofcapitalism.Inmodernitythecriticalprojectwasaimedatapositivemission:reestablishingtheworldasa“home”;offer�ng a “home return�ng” project for humans, back to a (pre)mean�ngful wholenessenhancedbyrational,solidarian,dialogical,individuals.withintheframeworkofenlightenmentindividualscommittedthemselvestore-constitutetheGardenofedenonearthviacriticalthinkingandcollectiverational-politicalpraxis.TheCriticalTheorythinkersoftheFrankfurtschoolwerefacedwiththeproblematicoftheunattainablemeta--physicalassumptionsforthismission.Theyalsoacknowledgedthenew, irrelevant,socialconditionsfortherealizationoftheenlightenment’seducationalproject—andalongwithHeideggerandexistentialism,theynotonlyrefusedanymetaphysic,theyfurther developed a D�aspor�c ph�losophy—one that addressed humans’ ontologicalD�aspor�c ex�stence.Theyrespondedtothehumanconditionas“being-thrown-into-the-world”, meaninglessness, and omnipotent-cannibalistic-violence that enhances“culture”and“progress”onlyasnewformsofnihilisticnegationofloveoflifeinitswholeness.

For lateAdornoandHorkheimer,thiswasthebeginningofanew,vivid,think--ing,nottheendoftheirutopianundertaking.eveniftheywerenotawareofit,wecanstillidentifyintheirlaterworkthatthedissolutionofthepromiseofmodernitybecame, actually, agate for anewbeginning.earthly,Diasporic, lifedisconnectedfromtheexile-Redemptionnarrative,becameanentryforarenewed,negative,ec--static, intimacywith theworld.outofawarenessof theexistential situatednessasbe�nglthrownl�ntolthelworldtheyarticulatedaconceptofl�v�ngltowardlthelnotlyetl�nl

1 HermannCohen,Rel�g�on of Reason out of the Sources of Juda�sm,translatedbysimonkaplan,newyork:F.ungerPublications,1972.

2 karlMarx,Zur Judenfrage,Berlin:Rowohlt,1919.3 Ilan Gur-Ze’ev, “The university, the eternal-improviser, and the possibility of meaning in a post-

modernera”,inIlanGur-Ze’ev(ed.),The End of Israel� Academ�a?Haifa:TheFacultyofeducation,universityofHaifa—Iyyun�m Bach�nuch,2005,pp.256–299.

4 MaxHorkheimer,“BedrohungenderFreiheit”,Gesammelte Schr�ftenvIII.,Frankfurta.Main1985,p.276.