Searching carefully the change of the conception of Religions in the thought of Franz Rosenzweig, this essay tries to lay the fundation of the study of Rosenzweig's “late philosophy”. As the “late philosophy”, I define his thought after the completion of “The Star of Redemption”, his masterpiece. Because of the sickness, the shortage of the written material from this period and the very completeness or seeming selfcompleteness of the masterpiece, his last years have been regarded as an extra life, in which no philosophical progress had been made. But in those years, not only the daily life, but also the style or genre of his writing and his friendship had changed, and it was at this time, when he started the activity in “das Freie Jüdische Lehrhaus”. So it is not only reasonable, but also necessary to suppose that the change in contents of his thought had accompanied such a change in his surroundings. In this introductory essay, the change of his conception of Religions, especially of Judaism, will be proved. In the demonstration, all the texts of Rosenzweig is analyzed chronologically and the concept of paganism will be given a special attention, because it, as the third, reflects even the slight change of the other two, Judaism and Christianity.

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This Paper attempts to consider the allegory of history with dialectic and tragedy in Martin Buber's thought, addressing his chronicle novel Gog und Magog [For the Sake of Heaven]. This work was criticized by some scholars for its deviate interpretation of Hasidism, but Buber neither wrote it arbitrarily nor gave a definitive expression to his own teaching. He insisted that it was based on the objective elements in Hasidism and that he just made the inner dialectic in its movement recognizable to people of today by tracing it.
Buber dramatically portrayed this dialectic as conflict between two groups: the first like Rabbi Jaacob Yitzchak of Lublin, the Seer, directly aimed to hasten the end and engage in God's redemption by magical Kabbalah, the second like his student Rabbi Jaacob Yitzchak of Pžysha, the Yefudi, devoted rather himself to hallowing the everyday and to whole Turning (Umkehr) to God in this world. Such dialectic thought pervades his entire work, not only his Hasidic literature, but also his well-known dialogical philosophy and principles of the Bible translation.
Buber, however, emphasized that in any case such dialectic must be concluded with tragedy. I analyze the reason why he described the dialectic as tragedy and interpret such portrayal related with his Messianic understanding of history progressing in secret: the Messianic Dialectic. Through its portrayal, not only did Buber criticize the modern idea of history as homogeneous continuous series of moments, but also proclaimed a desirable attitude to the history and redemption to confirm a secret meaning of one's own fate by taking proper responsibility to turn to God.

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