Benjamin secularized Jewish messianism into his Marxist theory of revolutionary time
Evidence
If Benjamin responded to the revelatory elements in Judaism, he was equally sensitive to its redemptive strains. The messianic current in Jewish thought, which was appropriated in a secularised form by Marxism, ran through his writings from beginning to end. One of the last essays he wrote, the posthumously published “Theses on the Philosophy of History,” made this very evident. It was here that Benjamin most clearly articulated his distinction between homogeneous, empty time and the messianic Jetztzeit (the fulfilled time of the present) that the revolution was supposed to usher in. — Martin Jay, The Dialectical Imagination, 600
Categorization
- DEFINE: Defines the key distinction between homogeneous empty time and messianic Jetztzeit, a central Benjamin concept.
- XREF: Connects to Agamben’s Time That Remains and other post-Benjamin reflections on messianic temporality. — connects to: Benjamin’s concept of redemption fused Jewish Messianism with secular socialist revolution — Alex Callinicos, Against Postmodernism: A Marxist…, 638; The Institute pushed Benjamin toward secularism rather than theology — Martin Jay, The Dialectical Imagination: A History…, 602; Benjamin’s Marxism retained a Talmudic exegetical mode of thought — Martin Jay, The Dialectical Imagination: A History…, 599 (+8 more)
Broader Connections
- Benjamin’s Marxism retained a Talmudic exegetical mode of thought
#expands(0.85) — Martin Jay, The Dialectical Imagination, 599 - Benjamin read Kafka’s messianism as a theologico-political remnant
#expands(0.80) — Gil Anidjar, The Jew, the Arab, 756 - Secular Zionism reinterpreted theology rather than departing from it
#exemplifies(0.75) - Adorno judged Benjamin’s Marxism an unwitting productive misreading, not orthodoxy
#complicates(0.75) — Dirk Braunstein, Adorno’s Critique of Political Economy, 297 - Separating chosenness from Messianic hope produced secular political fanaticism
#qualifies(0.72)