  The second part of the Star is also home to Rosenzweig’s account of “speech-thinking,” the centerpiece of his contribution to the “new thinking” in the Star. Here Rosenzweig understands himself to be working out a form of the “narrative” or “historical” thinking which Schelling described, in the preface to his Ages of the World, as the necessary complement to the philosophy of reason. Rosenzweig presents speech as more deeply linked to temporal experience than is rational thought, and hence as a tool eminently capable of grasping and articulating the relations of creation, revelation, and redemption which we experience in time. We express our experience of time through the tenses of language. We grasp the things of the world through our naming of them and in the stories we tell about them. I articulate my own selfhood by calling myself “I”, and I experience my most intimate personal relationships through a personal address to others as “You,” or through calling them by their first names. In song, moreover, Rosenzweig suggests we have a form of speech in which we articulate the supreme hopes we anticipate for our future.