(Adam) One Giant Leap for Mankind: Rav Soloveitchik and the Space Race
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Rav Soloveitchik’s _The Lonely Man of Faith_ is deeply marked by his excitement about space travel. David Schatz notes this in his foreword to the 2006 Doubleday edition: 2/
But Schatz’s comment doesn’t capture just how often space travel comes up, both in describing Adam 1 and in contrasting him with Adam 2. Here’s just a few examples: 3/
It’s all over his roughly contemporary essay, “Majesty and Humility,” as well. Space travel even stands in as a symbol for man’s technological, creative, “majestic” capacities more generally. 4/
That being said, it’s almost surprising that Rav Soloveitchik doesn’t make a bigger deal about the anti-communist role space travel held in American culture. He was deeply anti-communist, and not shy about it.
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He was a strong supporter of the Vietnam War, in public disagreement with his brother about it. (Image from David Luchins’ chapter in _Mentor of Generations_, ed. Rakeffet) 7/
His anti-communism was of a piece with his anti-fascism and his flirtations with anarchism—he was anti-totalitarian and pro-individual across the board. 8/
So if he’s broadly anti-communist, and talking about space travel in LMOF, why doesn’t he talk about the Space Race? Or at least give Soviet Russia as an example of “demonic” Adam 1?
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In fact, we’ve already seen one mention of the Russians (“atheist cosmonaut”) and it’s broadly positive (though not entirely; he’s contrasting the “dignified” Adam 1 with the (redeemed” Adam 2): 10/
The answer, of course, is that RAv Soloveitchik takes aim at a different form of totalitarianism in LMOF: totalitarian culture, rather than totalitarian government.
Demonic Adam 1 in LMOF is not the oppressive regime but the success-obsessed culture that suppresses Adam 2. 11/
He’s not concerned in LMOF with the government that won’t let yourpractice your religion. He’s concerned about the culture that says religion is great because it makes you a better worker, or looks great on a resume (credit to @nytdavidbrooks for the Adam 1-resume connection)
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In short, LMOF doesn’t mention the Space Race because it’s the obsession with winning he is trying to attack. The Space Race is just one example of a broader phenomenon—not uniquely American but that’s the culture in which he lived. And that’s the “demon” haunting LMOF.
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My chapter on Rav Shagar's appeal to fantasy, sci fi, and the imagination to ground theology is finally out! It started as a side interest (and a school paper), but in writing it I came to see how foundational the topic is for Rav Shagar.
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The chapter has three parts, following Rav Shagar's discussions of 1. Rambam and R. Yehuda Halevi, 2. Rebbe Nahman's stories, and 3. sci fi and messianism.
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From the medieval discussion, Rav Shagar draws the idea of imagination as creative (Rambam) and inspirational (R. Yehuda Halevi)—critical elements, for Rav Shagar, of freedom and faith.
Read this fascinating book over and around the last two Shabbat.
Many thanks to @YehudahMirsky for the recommendation
The book’s basic idea is to take seriously how the pioneers of the second and third Aliyah talked about the land, the desire baked into every syllable
Metaphors of romance, child-parent dynamics, and total union abound. Blood and sweat water the land and the land’s bodily fluids nourish the pioneers.
The second is often conceived of as independent of the first, but Yelle insists on their connection. Rejection of the system is often just rejection in favor of a different system, or eventually creates its own new system.
He gives multiple examples of how movements to reject exchange (whether spiritual or monetary) just ended up creating new systems, often systems of exchange.
Sacrifice is not separate from economy, it's one way of diverting surplus, and it has hoped-for benefits/results.
What is the political theology of The Lonely Man of Faith? How are its insights about God and community related? 1/
Political theology’s bread and butter is the “political-theological analogy”: “This political thing is really just theology!” and vice versa. Rav Soloveitchik actually shares this intuition.
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I’ve discussed this in regards to Emergence of Ethical Man in a bunch of threads, most directly in this one here:
A Urban Utopia: A Levinasian Thread for Yom Yerushalayim
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In an essay in _Beyond the Verse_, Emmanuel Levinas expounds an ethical reading of a lengthy passage from Bavli Makkot about arei miklat (cities of refuge). These cities become, for Levinas, symbols of city life and urbanism more generally. 2/
Urbanism, Levinas says, enables people to come together to create the best possible situation for the largest number of people. They are the site of civilizational and technological progress, where we can create & enforce the laws that improve society.
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