Notes Introduction 1. See, especially, S. Drob, Kabbalistic Metaphors: Jewish Mystical Themes in Ancient and Modern Thought. Northvale, New Jersey: Jason Aronson, 2000, Chs. 6, 7, and 8. 2. L. Wittgenstein, Culture and Value. Ed. G. H. von Wright and G.E.M. Anscombe, trans. Peter Winch. Chicago: University of Chicago Press, 1980, p. 13e. 3. See R Chatterjee, Wittgenstein and Judaism: A Triumph of Concealment. New York: Peter Lang, 2005, Chatterjee goes so far as to argue that Wittgenstein was self-consciously Jewish in thought and belief but managed to conceal this fact from both those around him and his readers. While I do not think that Chatterjee has marshaled sufficient evidence to prove this point, the comparison between Wittgenstein’s practice and Talmudic modes of argument is quite apt, and Wittgenstein’s preoccupation with language and interpretation might be said to be quintessentially Jewish. 4. Drob, Kabbalistic Metaphors, Ch, 7, pp. 241-288. 5. J. Habermas, The Philosophical Discourse of Modernity, trans. F. Lawrence. Cambridge: Polity Press, 1987: S Handelman, The Slayers of Moses: The Emergence of Rabbinic Interpretation in Modern Literary Theory. Albany: State University of New York Press, 1982. 6. Thomas J.J. Altizer. Email to the author, January, 2000. 7. H. Miller, Email to the author, June 12, 2007. Miller continued, “I think it was 16th, but maybe some other century, and I'm not sure Luria was mentioned, whom I know about by way of Harold Bloom. The word ‘heretical’ is important here, and it was not a ‘last’ meeting, but one...
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