  Rosenzweig understands The Star of Redemption as his contribution to the “new thinking,” and the book does polemicize against those systems of German Idealism in which Rosenzweig finds the “old thinking” to be most fully realized. But the Star’s post-Kantian metaphysical aspirations, its systematic structure, and its dramatic scope recommend its comparison to the great systems of Schelling and Hegel more than to any other philosophical work. Indeed, Rosenzweig insists in numerous contexts that the Star be understood “only as a system of philosophy,” that is, as committed to the very task of systematic thinking to which the German Idealists were committed. This tension between the systematic goals of the Star and Rosenzweig’s explicit call for a “new thinking” that would turn away from the assumptions and tendencies of the philosophical tradition culminating in German Idealism has been the source of considerable puzzlement among readers of the Star from Rosenzweig’s own time down to the present. One might suggest that Rosenzweig shares with the German Idealists the conviction that the fundamental questions human beings ask—including those questions about the relationship between the individual self and the whole of the world which perplexed Rosenzweig during his own personal and intellectual development—can only find their grounded answers within the context of a philosophical system. At the same time, however, Rosenzweig insists that the perennial philosophical quest for “knowledge of the All” can only reach its goals if philosophy takes into consideration the insights of the “new thinking” regarding temporality, revelation, and the human being’s fundamental individuality.