II. Journal Articles, Essays in Collections, & Book Reviews
• Bruce Boston review of Die Sprache des Menschengeschlets, 2 vols. (1963), and Speech and Reality (1970) in Theology Today, XXVII, no. 3 (Oct. 1970), pp. 345-348. In only a few pages Boston excellently summarizes some of ERH’s esessential ideas, but also points out that his work may be too schematic. See also Boston’s 1973 dissertation, cited below.
• ––––––––––, “’I Respond Although I Will Be Changed,’: Reflections on Eugen Rosenstock-Huessy,” Princeton Seminary Bulletin, LXIV, no. 1 (March, 1971), pp. 77-89.
•Rohrbach, Wilfried, “Das Sprachdenken Eugen Rosenstock-Huessys. Hist. Erörterung u. syst. Begrundung der Theol. als Sozialwiss. im Sprachdenken Eugen Rosenstock-Huessys,” in Gert Hummel, ed., Synopse. Beitr. zum Gespräch der Theol. mit ihren Nachbarwiss. Festschrift for Ulrich Mann zum 11 August 1975 (Darmstadt, 1975), 186-214.
• Hermassi, E., “Towards a Comparative Study of Revolutions,” Comparative Studies in Society and History, XVIII (1976), pp. 211-235.
• Hartman, Walter, “Gott in allen Kräften kennenlernen, die den Tod besiegen. Die Frage nach dem Toda us der Sicht Rosenstock-Huessy’s,”ZRelPäd, XXXIII (1978), 148-152.
• Duncanson, Thomas, “Eugen Rosenstock-Huessy and the Moral Criticism of Rhetoric.” Iowa Journal of Speech Communication, XI (Spring 1979), 9-16.
•Faulenbach, Bernd, “Eugen Rosenstock-Huessy,” in Hans-Ulrich Wehler, comp., Deutsche Historiker (Göttingen, 1982), pp. 102-126.
• P. Leenkonwers, “Van Theol. naar theonomie. Theol. in der wijzen naar het denken van Eugen Rosenstock-Huessy, “ TTh, XXIII (1983), 226-252.
•Funke-Schmitt-Rink, Margret, “Rosenstock-Huessy, Eugen,” in Wilhelm Bernsdorf & Horst Knospe, Internationales Soziologen-Lexikon(Stuttgart: Enke, 1984), II, p. 725
• Stahmer, Harold, “’Speech Letters’ and ‘Speech-thinking’: Franz Rosenzweig and Eugen Rosenstock-Huessy,” Modern Judaism, IV, (1984), pp. 57-81. See also Stahmer’s “Speak That I May See Thee!”: The Religious Significance of Language (New York: MacMillan, 1968). Stahmer was a student of Rosenstock’s at Dartmouth in the 1940s.
• Bolle, Kees Willem, “From Religion to Political Ideology. On Some Pages from Rosenstock-Huessy,” Nederlands theologisch tijdschrift, XXXIX (1985), 1-17.
• Bryant, M. Darrol, “Toward a Grammar of the Spirit in Society: The Contribution of Eugen Rosenstock-Huessy” in The Many Faces of Religion & Society (St. Paul, MN: Paragon House, 1985), pp. 173-189. This essay focuses on the contribution of ERH to an understanding of the “spirit in society.” It argues that in a planetary era it is imperative for the religions of humankind to disclose their contributions to “our common but multiform social future.”
• Duncanson, Thomas, “A Reply to Tate and McConnell’s ‘Afterword and Comment’ to the ‘Special Issue on Teaching Critical Communication Studies.’” Canadian Journal of Communication, 11 (1985), 419-423. Errata, XII (1986), 83.
• Kidd, J. ,“Dialogical Modes of Presence: Buber, Rosenstock-Huessy, and Strasser in Relation to Frankl and Scheler,” in Norman N. Goroff, ed.,The Social Context of the Person’s Search for Meaning (Hebron: Practitioner’s Press, 1985, pp. 50-69.
• Lieberwirth, Rolf, “Die Rechtshistoriker an der Leipziger Juristenfak. in ersten Hälfte des 20. Jh.” in Karl Kroeschell, ed., Festschrift for Hans Thieme au seinem 80. Geburtstag (Sigmaringen, 1986), 187-194.
•Mayer, Reinhold, “Zum Briefwechsel zwischen Franz Rosenzweig und Eugen Rosenstock,” in Franz Rosenzweig und Hans Ehrenberg: Bericht einer Beziehung, Arnoldshainer Text, Band 42, ed. Werner Licharz and Manfred Keller (Frankfurt/M: Haag u. Herschen, 1986).
• Stahmer, Harold M., “’Sprachbriefe’ und ‘Sprachdenken,’: Franz Rosenzweig und Eugen Rosenstock-Huessy,” BThZ, III (1986), 307-329.
*• Zank, Michael, “Christlich-Jüdisches Gespräch im I. Weltkrieg: Eine Analyse Des Briefwechsels von Eugen Rosenstock und Franz Rosenzweig aus dem Jahre 1916.” Wissenschaftliche Hausarbeit gemäss der Vereinbarung mit der Prüfungskommission der Pfälzischen Landeskirche vom 14.10.85, im Fach Kirchengeschichte vorgelegt bei Herrn Prof. G. Seebass an der wissenschaftlich-theologischen Fakultät der Universität Heidelberg, Edingen, 1986.
•Bossle, Lothar, “Die Breslauer Hochschullehrer Eugen Rosenstock-Huessy, der Erzvater des Kreisauer Kreises” Dülmen, 1987. This citation is incomplete
• Stahmer, Harold, “Speech Is the Body of the Spirit: The Oral Hermeneutics in the Writings of Eugen Rosenstock-Huessy (1888-1973),” in Oral Tradition: A Festschrift for Walter J. Ong (Columbus, Ohio: Slavica, 1987), pp. 301-322.
• Kamper, Dietmar, “Das Nachtgespräch vom 7. Juli 1913. Eugen Rosenstock-Huessy und Franz Rosenzweig,” in Wolfdietrich Schmied-Kowarzik, ed. Der Philosoph Franz Rosenzweig (1886-1929). Internationaler Kongreß Kassel 1986. (Freiburg/München: Karl Alber, 1988), 97-104.
•Mosès, Stéphane, “Judentum und Christentum in der moderrnen Welt. Der Briefwechsel zw. Franz Rosenzweig und Eugen Rosenstock, v. Mais bis Dezember 1916,” in Kremers, Helmut, and Julius H. Schoeps, eds. Das Jüd.-Christl. Religionsgesprach (Stuttgart/Bonn, 1988), 131-149.
• Stahmer, Harold M. “The Letters of Franz Rosenzweig to Margrit Rosenstock-Huessy. ‘Franz,’ ‘Gritli,’ ‘Eugen,’ and the Star of Redemption,” in Wolfdietrich Schmied-Kowarzik, ed., Der Philosoph Franz Rosenzweig (1886-1929). I. Die Herausforderung jüd. Lernens, (Freiburg, i. Br. (1988), 109-14
• Möckel, Andreas, “Die Ursprünge des dialogischen Prinzips be Martin Buber, Franz Rosenzweig, und Eugen Rosenstock-Huessy” (1988). This citation is incomplete
• Ullmann, Wolfgang, “Die Entdeckung des neuen Denkens. Das Leipziger Religionspräch u. der Briefwechsel über Judentum u. Christentum zw. Eugen Rosenstock u. Franz Rosenzweig,” Stimmstein, II (1988), 147-178. Stimmstein is a publication series of the Eugen Rosenstock-Huessy Gesellschaft
• Voorsluis, Bart, “Judaïsme Incognito, Joodse thema’s en motieven bij Rosenstock-Huessy”, Stoicheia, vol. 4 (1989), pp. 15-42. Voorsluis investigates Jewish themes and motives in the work of Rosenstock-Huessy in connection with his correspondence with Franz Rosenzweig.Stoicheia tijdschrift voor historische wijsbegeerte was published between 1986 and 1991 by the Werkgezelschap voor Historische Wijsbegeerte (Working Group for Historical Philosophy), Amsterdam. The issues are available in the university library of the Free University (VU), Amsterdam. The issue in which this article was published was dedicated to the philosophy of Levinas.
•Bastian, Klaus-Frieder, “Ich bin ein unreiner Denker. Erinnerung an einen Unzeitgemässen. Eugen Rosenstock-Huessy: Die Neue Gesellschaft.” Frankfurter H. 1 (1989), 26-40 . This citation is incomplete
• Büchsel, Elfriede, “Anstosse v. einem Aussenseiter. Grundlinien der Christologie v. Eugen Rosenstock-Huessy,” DtPfrBl 89 (1989), 479-482.
•Stahmer, Harold M., “Franz Rosenzweig’s Letters to Margrit Rosenstock-Huessy, 1917-1922,” YLBI , 3-4 (1989), 385-412.
• Thieme, Hans, “Eugen Rosenstock-Huessy (1888-1973),” ZSRG.G, CVI (1989), 1-11. [spell out ZSRG?]
• Kamper, Dietmar, “Zeit gewinnen. Eine Erinnerung an de Zukunft” in Peter Sloterdijk (Hg), Vor der Jahrtausendwendte, (Frankfort a. M.) II (1990), 672-692. This citation is defective.
• Ullmann, Wolfgang, “Sprache – Gesellschaft – Gesch.,” Stimmstein, III (1990), 25-45. Stimmstein is a publication series of the Eugen Rosenstock-Huessy Gesellschaft.
•Weismantel, Gertrud, “E. Rosenstock-Huessy und Leo Weismantel,” Stimmstein, III (1990), 80-102. Stimmstein is a publication series of the Eugen Rosenstock-Huessy Gesellschaft.
•Collins, James, ed., Mentors: Noted Dartmouth Alumni Reflect on the Teachers Who Changed Their Lives (Hanover: Dartmouth College, 1991). Contains an appreciation of R-H by a former student, Ronald Spiers (Dartmouth, 1948). “It’s hard to be specific about how he influenced my way of thinking. It was simply broadening and seeing things through a different prism.” Spiers was U. S. Ambassador to Turkey and Pakistan.
• Hallo, William W., “Two Centenaries,” Leo Baeck Institute Year Book, 1991, vol. XXXVI, pp. 491-499. Concerns Franz Rosenzweig and R-H.
• Wilkens, Eckart, “Die dr. Univ. zur Friedensfrage. Rosenstock-Huessy 1944,” Stimmstein, IV (1993), 117-148. Stimmstein is a publication series of the Eugen Rosenstock-Huessy Gesellschaft.
•Kohlenberger, Helmut, Wilfrid Gärtner, and Michael Gormann-Thelen, ”Eugen Moriz Friedrich Rosenstock-Huessy,” in Tumult, XX (Wien: Turia U. Kant, 1995).
•Moses, Stephan, “On the Correspondence between Franz Rosenzweig and Eugen Rosenstock-Huessy,” in The German-Jewish Dialogue: A Symposium in Honour of Gorge Mosse, ed. Klaus Berghahn (New York: Peter Lang, 1996), 109-123.
• Van der Pijl, Kees, “A Theory of Transnational Revolution: Universal History According to Eugen Rosenstock-Huessy and Its Implications,” Review of International Political Economy, III, no. 2 (1996), pp. 287-318. Van der Pijl teaches at the University of Sussex.
•Kaufmann, Franz-Xaver, “Religion and Modernization in Europe,” Journal of Institutional and Theoretical Economics, vol. 153 (1997), pp. 80-99.Out of Revolution is briefly cited, as is Harold Berman extensively. The focus is on Max Weber, but Kaufmann draws from R-H more than he admits to. Anyone interested in Weber’s question as to the origins of “abendländische Sonderweg,” the specialness of the West in world history, implicit in Rosenstock’s work, will find this piece suggestive.
• Sloterdijk, Peter and Hans-Jürgen Heinrichs, “Kantilenen der Zeit: Zur Entidiotisierung des Ich und zur Entgreisung Europas,” Lettre international, no. 36 (1997), pp. 71-77. Sloterdijk, one of the most celebrated of contemporary German philosophers, refers to R-H in this piece as the greatest theorist of revolution. In his acceptance speech in 2005, when he was awarded the Sigmund Freud Prize by the German Academy of Language and Literature, Sloterdijk referred to R-H as the greatest philosopher of language of the twentieth century.
•Cristaudo, Wayne, “Philosophy, Christianity, and Revolution in Eric Voegelin and Eugen Rosenstock-Huessy,” European Legacy, IV, no. 6 (December 1999), 58-74.
• Kroesen, Otto, “Waarheen voert ons de netwerktechnologie?” in Tijdschrift voor Wetenschap, Techniek en Samenleving (Assen: Uitgeverij vn Gorcum, 1999), vol. 7, no. 3, pp. 100-107.
• Büchsel, Elfriede, “Das verlässliche Wort Eugen Rosenstock-Huessy und Johann George Hamann,” Neue Zeitschrift fur systematische Theologie un Religionsphilosophie, XLII, no. 1 (2000), pp. 32-42. “The question is whether there is any substantial relation between Johann Georg Hamann and Eugen Rosenstock-Huessy concerning their concentration on speech and language being a gift from heaven and the basis and cornerstone of human society and history. In 1957 Rosenstock-Huessy published in German an imaginary letter from Heraclitus to Parmenides. . . . It is in this letter that the main elements of his speech-thinking are to be found (the emphasis is on names, imperatives, and mutual and true communication). These are set out and compared with the corresponding statements and quotations by Hamann. . . . “
• Kroesen, Otto, “The Empowerment of Floating Identities,” in Ethics and the Internet, ed. Anton Vedder (Antwerpen, Groningen Oxford: Intersentia, 2001), pp. 143-159.
• Kroesen, Otto, “Eigen en Anders – de wederzijdse toegankelijkheid van culturen in de Twintigste Eeuw,” in Otto Kroesen, Jan Baars, and Richard Starmans, eds, Acta van de Nederlands-Vlaamse Filosofendag, ( Delft: Katholieke Universiteit Brabant, 1999), pp. 161 – 175.
• Kroesen, Otto, “Van theologie naar technologie: duizend jaar ordening’ in Wereld en Zending , no. 1 (2000) pp. 39-48.
• Kroesen, Otto, “Een sociologie van de techniek – E. Rosenstock-Huessy,” in Filosofie , vol. 10, nr. 3 (2000), pp. 29-33.
•Kroesen, Otto, “Post-Christelijke Ethiek?,” in Aan Babels’s stromen. Een Bevrijdend Perspectief op Ethick en Technik ed. Kees Boersma, Jan van der Stoep, Maarten Verkerk, and Ad Vlot (Amsterdam: Buijten en Schipperheijn, Amsterdam, 2002), pp.. 36-54 .
•Samson, Steven Alan, “Edward Rozek: A Student’s Tribute,” Humanitas, XV, no. 2 (2002), 109-112. Rozek was a teacher of Samson’s at the University of Colorado. Samson cites Rosenstock several times on the meaning of teaching.
•Goldman, David B, “Historical Aspects of Globalization and Law,” in Jurisprudence for an Interconnected Globe, ed. Catherine Dauvergne (London: Ashgate, 2003). Goldman is a practicing lawyer in Australia and a productive scholar of legal history on the side. This article develops R-H’s fundamental distinction in chapter 9 of Out of Revolution (1938)––seventy years ago: “Many sects, many creeds, many races, many ways of education and self-expression, but one unshakable bondage––or freedom––of economic organization will remain for us in the future. The various creeds and denominations and national beliefs will be small parishes in a world-wide economic society. “ “In the beginning of European history, the opposite proportions between Church and economy prevailed. Economy was husbandry––something local, parochial, narrow––split into myriads of atoms. Christianity claimed universality and unity. One great ocean of creed and an archipelago of economic islands––that was the situation in year 1000. . . . Church and economy have changed their places during the last thousand years.”
• Heyck, Hartmut, “Labour Services in the Weimar Republic and Their Ideological Godparents,” Journal of Contemporary History, XXXVIII, no. 2 (April 2003), 221-236. Mentions ERH only briefly, but this is one of the few pieces in English that establishes an international context.
• Ravesteijn, W. en J. O. Kroesen, “De toekomst als opdracht – Utopie, Revolutie en Techniek in Europa,” in Europa, Balans en Richting, (Tielt: Lannoo Campus, 2003).
•Zank, Michael, “The Rosenzweig-Rosenstock Triangle, Or, What Can We Learn from Letters to Gritli?: A Review Essay,” Modern Judaism, XXIII (2003), 74-98. A balanced treatment of a sensitive topic about which much information is not yet publicly available..
•Leithart, Peter J., “The Sociology of Infant Baptism,” Christendom Essays: Biblical Horizons Issue No. 100. (Niceville, Florida, DATE)
•Cristaudo, Wayne, “Eugen Rosenstock-Huessy: Before, During, and After Post-Modernism,” in Revue Roumaine de Philosophie (2004), 190-203.
• Gormann-Thelen, Michael, “Franz Rosenzweigs Briefe an Margrit (‘Gritli’) Rosenstock. Ein Zwischenbericht mit drei Documenten,” in The Legacy of Franz Rosenzweig. Collected Essays, ed. by Luc Anckaert et al. (Louvain, 2004).
• Hovitz, Rivka, “The Shaping of Rosenzweig’s Identity According to the Gritli Letters,” in Martin Brasser, ed., Rosenzweig als Leser: Kontextuelle Kommentare zum Stern der Erlösung (Tubingen, 2004).
• Kroesen, Otto, ”Imperatives, Communication, Sustainable Development,” in Mitteilungsblätter der Eugen Rosenstock-Huessy Gesellschaft,(Körle, 2004), pp. 101-109.
•Kroesen, Otto, “From Thou to IT: Information Technology from the Perspective of the Language Philosophy of Franz Rosenzweig and Eugen Rosenstock-Huessy,“ in Ulf Görman, W. B. Drees, & H. Meisinger, eds., Creative Creatures: Values and Ethical Issues in Theology, Science and Technology (London – New York: T & T Clark International, 2005) (ISBN 0-567-03088-1).
• Kroesen, Otto, “Wat hebben joden, christenen en moslims elkaar te zeggen?” In de Waagschaal, vol. 34, no. 26 (February 2005), pp. 10-13; “Heilseconomie en heilsgeschiedenis, I” In de Waagschaal, vol. 35, no. 10 (February 2005), pp. 10-14;
“Heilseconomie en heilsgeschiedenis, II” In de Waagschaal, vol. 35, no. 12, pp. 356-360, pp. 10-14; “Christus als centrum van de wereldgeschiedenis, In de Waagschaal, vol. 36, no. 7-8 (2007), pp. 210-213, 240-242. These are the most recent of many brief contributions Kroesen has made to this publication, In de Waagschaal, going back to 1991, if not before. The reader is advised to check the archives of the publication to see all of the relevant entries.
• Kroesen, J. O., K. F. Mulder, & W. Ravesteijn, “Innovation through pluriformity: technology development in European history and in a globalizing world,“ in D. Trzmielak & M. Urbaniak, eds., Value-added partnering in a changing world (Lodz: Innovation Center, University of Lodz, 2005), pp. 215-220. (ISBN 83-9223750-1).
• Ravesteijn, W. , E. Graaff, & J. O. Kroesen, “Competent to communicate technology: a new perspective on developing communicative skills in engineering education,“ in Cagdas Simsek & Yavuz Yaman, eds., SEFI Proceedings: Engineering education at the cross-roads of civilization(Ankara: Middle East Technical University, 2005), pp. 480-487. (ISBN 975-429-236-1).
• Miyajima, Naoki, Review of Out of Revolution, in Hogaku Shimpo- The Chuo Law Review (Tokyo: Chuo University Law Association), 112 (3.4), (July, 2005) pp. 235-246. There is a translation of this review available, by Prof. Lloyd Craighill, Amherst, MA. The review was prompted by the publication of Harold Berman’s Law and Revolution: The Formation of the Western Legal Tradition, which explicitly acknowledges the influence of R-H’s Out of Revolution.
•Leutzsch, Andreas “‘Zwischen Welt und Bielefeld. Eugen Rosenstock-Huessy, Georg Müller und ihr Archiv in Bielefeld-Bethel,” Jahresbericht des Historischen Vereins für die Grafschaft Ravensberg (Bielefeld, 2006), vol. XCI, pp. 225-250.
•Sherraden, Margaret; John Stringham; Simona Sow; Amanda McBrida, “The Forms and Structures of International Voluntary Service,”Voluntas: International Journal of Voluntary and Nonprofit Organizations, XVII, no. 2 (June 2006), 156-180. R-H’s Planetary Service is cited twice, but not discussed substantively.
•Bade, David, “Colorless green ideals in the language of bibliographic description: making sense and nonsense in the library. Language & Communication, XXVII no.1 (January 2007), 54-80. Cites R-H with relevance to the implicit communication between a library cataloguer, making decisions about how to describe a book, and the researcher who may be seeking such a book. See also, Bade, Misinformation and meaning in library catalogs (Chicago: D. W. Bade, 2003) and Bade, The theory and practice of bibliographic failure, or, Misinformation in the information society (Ulaanbaatar: Chuluunbat, 2004).
•Cristaudo, Wayne, “Revolution and the Redeeming of the World: The Messianic History of Eugen Rosenstock-Huessy’s Out of Revolution,” inMessianism, Apocalypse, Redemption: 20th-Century German Thought, ed. Wendy Baker and Wayne Cristaudo (Adelaide: Australia Theological Forum, 2006).
•————–, “Rosenzweig’s and Rosenstock’s Critiques of Idealism: The Common Front of Contrary Allegiances,” in Franz Rosenzweig’s “Neues Denken,” ed. Wolfgang Schmied-Kowarzik (Freiburg: Karl Alber, 2006).
• Brueggemann, Walter , “Life-Giving Speech Amid an Empire of Silence,” Michigan Law Review, CV, (April 2007), pp. 1115-1132. A review essay of James Boyd White, Living Speech: Resisting the Empire of Force. Brueggemann is a distinguished Old Testament scholar, retired from Columbia Theological Seminary. The essay includes a long quotation from R-H’s Speech and Reality.
• Kroesen, J. O., “From empire to globalization and oecumene,” in Student World: Ecumenical Review World Student Christian Federation(2007), 26-34.
•Kroesen, J. O., “Onderweg naar een andere bron van gezag,” in Speling: Tijdschrift voor bezinning (2007), 59(3), pp. 28-34.
*• Wehler, Hans-Ulrich, “Der einzige geniale Mann,” in Detlef Felken, ed., Ein Buch, das mein Leben verändert hat (Munchen: Beck, 2007), pp. 446-448. A brief appreciation of Die europäischen Revolutionen und der Charakter der Nationen.
*• Winkler, Heinrich August, “Die europäischen Revolutionen und de buchgläubigen Deutschen,” in Detlef Felken, ed., Ein Buch, das mein Leben verändert hat (Munchen: Beck, 2007), pp. 461-463. A brief appreciation of Die europäischen Revolutionen und der Charakter der Nationen.
•Hart, Jeffrey, “Jeffrey Hart on Prof. Eugen Rosenstock-Huessy,” The Dartmouth Review (Monday, August 11, 2008). This short essay, in a publication edited by Dartmouth College students, is most easily found on the Review’s website, at: dartlog@dartreview.com. Hart is a professor emeritus of English literature at Dartmouth who, when he was an undergraduate at the College, took courses from ERH.
• Stünkel, Knut, “Nation as times. The national construction of political space in the planetary history of Eugen Rosenstock-Huessy,” in Albert, Mathias; Gesa Bluhm; Jan Helmig; Andreas Leutzsch; Jochen Walter , eds., Transnational Political Spaces: Agents – Structures – Encounters(Historische Politikforschung, Bd. 18). (Frankfurt and New York: Campus-Verlag, 2009), 297-317.
*• Leithart, Peter, “The Social Articulation of Time in Eugen Rosenstock-Huessy,” Modern Theology, XXVI, no. 2 (March, 2010), 197-219. Also available online.
*• Leutzsch, Andreas, “Die Weltrevolution von 1989––Global-oder-Goofy-History?” in Deutschland als Modell? ed. David Gilgen, Christopher Kopper, Andreas Leutzsch (Bonn: Dietz, 2010), pp. 383-419. Draws substantially on ERH’s study of revolutions.
• Duncanson, Thomas, “Discursive Disease and Toxic Leadership in the Speech-Thinking of Eugen Rosenstock-Huessy.” Das Beispiel Russland. Rudolf Hermeier, ed. (forthcoming)
• Cristaudo, Wayne, “Love Is as Strong as Death: The Triadic Love of Franz Rosenzweig, Eugen Rosenstock-Huessy, and Gritli Rosenstock-Huessy,” in Persons, Love, and Intimacy (Rodopi: Amsterdam forthcoming). Vol. I, At the Interface Series.
• Jakubowski, Zbigniew, “Myślenie mowy w dążeniu do osiągnięcia ładu i tożsamości społecznej według Eugena Rosenstocka-Huessy” [Speech-thinking in Pursuit of Social Order and Peace by Eugen Rosenstock-Huessy. Polish] in R. Żelichowski (ed.), Ideologie – Państwa – Społeczeństwa, Warsaw: Institute of Political Studies of the Polish Academy of Sciences – Collegium Civitas, (2011), pp. 19-38. Provides an outline of E. Rosenstock-Huessy’s main scholarly concerns . It cites the topic sentence phrased by ERH himself: “The Cartesian revival of the Aristotelian tradition is useless for those processes of thought which do not deal with objects only, but with ourselves.” This perspective is used to explain the notions of Cross of Reality and Grammatical Method in striving to cope with the dualistic mind-body problem and ensuing social diseases. It concludes with pointing out that Rosenstock-Huessy’s thought eludes straightforward designations and might be dubbed “sociosophy” focused on teaching in service of peace.
*• Jakubowski, Z. (2011), “Eugen Rosenstock-Huessy i jego myśl.” [“Eugen Rosenstock-Huessy And His Thought”], Argument. Biannual Philosophical Journal, Vol. 1, 1/2011, pp. 117-128 . This is an afterword to Jakubowski’s translation of E. Rosenstock-Huessy’s chapter Farewell to Descartes (in Out of Revolution), which is published in the same issue. It is only the second instance of a translation of work by ERH into Polish, following “Gramatyka duszy” [“Grammar of the Soul”], a fragment of Practical Knowledge of the Soul translated by Tadeusz Gadacz and published in 1991. Jakubowki’s afterword puts special emphasis on ERH’s distinction of private, public and open spheres in society. His remarks about the fact that each historic epoch required a “spiritual leader” practicing a specific profession, who could rally people to form a community able to pursue challenges of the time suit well to make a transition from “public” to “open”. Jakuboski: “I pointed out that based on what ERH understands as “open”, such events as the first stage of Solidarity movement in Poland in the early 1980s or general patriotic agitation in the society after Polish President’s plane crash at Smolensk, Russia, in 2010 can surely be defined as such. In conclusion, I stated that although E. Rosenstock-Huessy seems to be more of a preacher than a scholar, his deep insights make him deserving to be allowed in the mainstream of scholarly tradition at university courses in philosophy and sociology in general.”
*• Matthias Wolfes: Review of Eugen Rosenstock-Huessy, Im Kreuz der Wirklichkeit, 3 vols. Edited by Michael Gormann-Thelen, Ruth Mautner, and Lise van der Molen. With a Foreword by Irene Scherer and an Afterword by Michael Gormann-Thelen (Mössingen: Talheimer Verlag, 2009) . Published online by H-Soz-u-Kult, 22.02.2011, <http://hsozkult.geschichte.huberlin.de/rezensionen/2011-1-128>. Matthias Wolfes is a German theologian and historian, with doctoral degrees from both Heidelberg and Kiel, and he is also an ordained minister in the Protestant Church in Berlin. The author and editor of a number of scholarly books and articles, he teaches at the Freie Universität in Berlin.
