Furio Jesi (1941-1980) was a poet, mythologist, archeologist, historian of religion and ideas, and a scholar of the survival of myths in the modern era. Jesi’s attentive reading of certain works of the historian of religion Gershom Scholem bore fruit in his writings of the Sixties and Seventies, in both apparent and subterranean ways. Jesi’s “atheism” reveals its profound religiosity (or theological seeking) in citing the doctrine of Isaac Luria, received through Scholem’s writings (Major Trends in Jewish Mysticism, 1941), of a God who retires into the abyss of his Nothingness, contracting himself (withdrawing through Tzimtzum) so as to make space for Creation, and thus for a relation between mankind and the world, between one individual and another, and between the individual with a transcendent and absent God. Jesi’s essay Il miracolo secondo ragione contains numerous citations from Major Trends and raises an issue which Jesi felt to be insufficiently investigated by Scholem, that of the link between the Sabbatean and Frankist phenomena and the Enlightenment, as well as that between Enlightenment rationalism and marranism. The antinomianism of the Sabbateans and Frankists (breaking the old law to make way for a new one, just as God withdraws into exile from himself to make way for creation) is at the base of a disturbing interpretation of Mircea Eliade and the ideology of the Iron Guard. Their’s idea of taking on itself the guilt for the destruction of the Jew closely would indicate “paradoxical coincidences between the mystical self-portraits of the persecutors and the persecuted” (Jesi, Cultura di destra, 2011, p. 74).
Furio Jesi (1941-1980), poeta, mitologo, archeologo, storico delle religioni e delle idee e studioso della sopravvivenza dei miti nella modernità, legge alcune opere dello storico delle religioni Gershom Scholem con attenzione e il frutto di questo studio si trova, a volte in modo sotterraneo, a volte evidente, nei suoi scritti degli anni ’60 e ’70. L’“ateismo” di Jesi rivela la sua profonda religiosità (o ricerca teologica) riferendosi alla dottrina di Isaac Luria, recepita attraverso gli scritti di Scholem (Le grandi correnti della mistica ebraica, pubblicato in Italia nel 1965, e poi La Kabbalah e il suo simbolismo, 1960, edito in Italia nel 1980 e recensito dallo stesso Jesi), di un Dio che si ritira nell’abisso del suo Nulla, contraendosi (ritirandosi attraverso lo Tzimtzum) per far spazio alla Creazione, al rapporto dell’uomo con il mondo, dell’uomo con l’uomo, e dell’uomo con un Dio trascendente e assente. Il saggio jesiano Il miracolo secondo ragione contiene numerose citazioni da Le grandi correnti della mistica ebraica e affronta un tema secondo Jesi non indagato adeguatamente dallo stesso Scholem, quello del legame tra il fenomeno sabbatiano e frankista e l’illuminismo, e poi tra il razionalismo illuministico e il marranismo. L’antinomismo dei sabbatiani e dei frankisti (si infrange la vecchia legge per dar luogo alla nuova, così come Dio si ritrae in esilio da sé stesso dando luogo alla creazione) è alla base di un’interpretazione sconcertante di Mircea Eliade e dell’ideologia della Guardia di Ferro. Nell’assumere la colpa della distruzione dell’ebreo su di sé, l’ideologia della Guardia, a cui Eliade è vicino negli anni ’40, indicherebbe, secondo Jesi, «paradossali coincidenze fra gli autoritratti mistici dei persecutori e dei perseguitati (Cultura di destra, 2011, p. 74)».
Tagliacozzo, T. (2024). Atheism and Jewish mysticism. Furio Jesi’s interpretation of Gershom Scholem. TRAUMA AND MEMORY, 12(2), 74-85 [10.12869/TM2024-2-02].
Atheism and Jewish mysticism. Furio Jesi’s interpretation of Gershom Scholem
Tamara Tagliacozzo
Writing – Original Draft Preparation
2024-01-01
Abstract
Furio Jesi (1941-1980) was a poet, mythologist, archeologist, historian of religion and ideas, and a scholar of the survival of myths in the modern era. Jesi’s attentive reading of certain works of the historian of religion Gershom Scholem bore fruit in his writings of the Sixties and Seventies, in both apparent and subterranean ways. Jesi’s “atheism” reveals its profound religiosity (or theological seeking) in citing the doctrine of Isaac Luria, received through Scholem’s writings (Major Trends in Jewish Mysticism, 1941), of a God who retires into the abyss of his Nothingness, contracting himself (withdrawing through Tzimtzum) so as to make space for Creation, and thus for a relation between mankind and the world, between one individual and another, and between the individual with a transcendent and absent God. Jesi’s essay Il miracolo secondo ragione contains numerous citations from Major Trends and raises an issue which Jesi felt to be insufficiently investigated by Scholem, that of the link between the Sabbatean and Frankist phenomena and the Enlightenment, as well as that between Enlightenment rationalism and marranism. The antinomianism of the Sabbateans and Frankists (breaking the old law to make way for a new one, just as God withdraws into exile from himself to make way for creation) is at the base of a disturbing interpretation of Mircea Eliade and the ideology of the Iron Guard. Their’s idea of taking on itself the guilt for the destruction of the Jew closely would indicate “paradoxical coincidences between the mystical self-portraits of the persecutors and the persecuted” (Jesi, Cultura di destra, 2011, p. 74).File | Dimensione | Formato | |
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