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Relevant bibliographies by topics / Judaism and philosophy

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Academic literature on the topic 'Judaism and philosophy'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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Journal articles on the topic "Judaism and philosophy"

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Fagenblat, Michael. "Response." AJS Review 35, no. 1 (April 2011): 115–24. http://dx.doi.org/10.1017/s0364009411000109.

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My reading of Levinas's magnificent philosophical works, Totality and Infinity and Otherwise than Being is based on two primary convictions. The first is that Levinas's philosophical works, in which he addresses and enjoins people without regard for identity (without regard for peoplehood and law), were produced out of strong readings of the Judaic tradition. Samuel Moyn showed how deeply Levinas was nurtured by interwar Protestant philosophical theology, and I sought to show that it was also possible to read Levinas's philosophy through the rabbinic tradition. Whereas Moyn's outstanding work shrugged off Levinas's Judaism as an “invention,” I regard Levinas as a midrashic philosopher whose account of ethics amounts to a non-Jewish Judaism—non-Jewish since it is addressed to anyone, yet Judaism since, in my view, it is midrashically determined from the ground up. Most of the book attempts to show how Levinas's philosophy works as a reading of core concepts from the Judaic tradition and thereby as a phenomenological midrash of biblical, rabbinic, and Maimonidean texts, all of which Levinas knew well.

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Orwin, Clifford. "Philosophy, Eros, Judaism." Perspectives on Political Science 32, no. 1 (January 2003): 11–13. http://dx.doi.org/10.1080/10457090309604831.

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Neusner, Jacob. "Is The God of Judaism Incarnate?" Religious Studies 24, no. 2 (June 1988): 213–38. http://dx.doi.org/10.1017/s0034412500019272.

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The issue of incarnation in the formative centuries of the Judaism of the dual Torah concerns not the invention of an essentially new conception of God but the recovery of what was among other Judaisms an entirely conventional one. What concerns us is not so much why in light of the prior Judaic systems and their statements, the Judaism of the dual Torah represented God inincarnate form. It is how the incarnation of God attained realization. For in the earlier stages of the unfolding of the canon of the Judaism of the dual Torah, e.g. in the Mishnah, Tosefta, and related exegetical writings, we have no hint of an incarnation of God, and it is only in the final and complete statement of that Judaism that we confront, in full and whole realization, the notion of God with an individuality, a personality, a corporeal character. The answer to that question requires us to pursue two distinct lines of inquiry. The first concerns incarnation – treating as human and fleshly and corporeal what is to begin with either an object or an abstraction – as a mode of thought, not with special reference to God. Here we want to know the point at which, in the unfolding of the canon of the Judaism of the dual Torah, the conception of incarnation serves as a mode of presenting as a human person or personality some thing or some idea. Within this inquiry, further, we want to know precisely how the conception of incarnation comes to expression. The second addresses the issue why is it that in the pages of the Bavli in particular the process of incarnation reaches the person of God?

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Frosh, Stephen. "Psychoanalytic Judaism, Judaic Psychoanalysis." European Judaism 55, no. 1 (March 1, 2022): 71–85. http://dx.doi.org/10.3167/ej.2022.550106.

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The article begins with a summary account of some major trends in the co-location of psychoanalysis and Judaism, relating particularly to: the origins of psychoanalysis; antisemitism directed towards, and within, psychoanalysis; links between Jewish mysticism and psychoanalysis through notions of ‘tikkun’ and reparation; hermeneutics and interpretation; and the transmission of knowledge through intense personal relationships. Psychoanalytic interpretation has also been applied to some Jewish (especially biblical) texts. The article then offers an account of Jewishness as rooted in ambivalence and contradictory ties – and particularly as a way of being that is fundamentally interrupted by otherness. I give an example of this and try to show that what one author I draw on calls ‘the backward pull of love and accidental attachment’ is constitutive of Judaism and of psychoanalysis as well. As such, it is a powerful ethical claim to say that ‘Judaic’ psychoanalysis exists.

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Kang, Sun-Hyung. "Martin Buber’s Philosophy and Judaism." Journal of The Society of philosophical studies 128 (March 31, 2020): 119–44. http://dx.doi.org/10.23908/jsps.2020.3.128.119.

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Peperzak, Adriaan T. "Judaism and philosophy in Levinas." International Journal for Philosophy of Religion 40, no. 3 (December 1996): 125–45. http://dx.doi.org/10.1007/bf00140437.

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Lapidot, Elad. "Heidegger as Levinas’s Guide to Judaism beyond Philosophy." Religions 12, no. 7 (June 27, 2021): 477. http://dx.doi.org/10.3390/rel12070477.

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This essay reflects on the way that Emmanuel Levinas stages the difference between Judaism and Philosophy, namely how he approaches Jewish thought as a concrete other of philosophy. The claim is that this mise en scène underlies Levinas’s oeuvre not only as a discourse about the Other, but as a real scene of an actual encounter with otherness, namely the encounter of philosophy with the epistemic otherness of Judaism. It is in the turn to Jewish thought beyond Philosophy that the essay identifies Heidegger’s strongest influence on Levinas. The essay’s reflection is performed through a reading of Levinas’s first major philosophical work of 1961, Totality and Infinity. The encounter between Philosophy and Judaism is explored in this context both as an epistemic and as a political event.

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Weiss, Dov. "The Rabbinic God and Mediaeval Judaism." Currents in Biblical Research 15, no. 3 (June 2017): 369–90. http://dx.doi.org/10.1177/1476993x17698060.

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From the earliest stages of Wissenschaft des Judentums, scholars of Judaism typically read statements about God in the classical sources of Judaism with a mediaeval philosophical lens. By doing so, they sought to demonstrate the essential unity and continuity between rabbinic Judaism, later mediaeval Jewish philosophy and modern Judaism. In the late 1980s, the Maimonidean hold on rabbinic scholarship began to crack when the ‘revisionist school’ sought to drive a wedge between rabbinic Judaism, on the one hand, and Maimonidean Judaism, on the other hand, by highlighting the deep continuities and links between rabbinic Judaism and mediaeval Jewish mysticism (Kabbalah). The revisionist scholars regarded rabbinic Judaism as a pre-cursor to mediaeval Kabbalah rather than mediaeval Jewish philosophy. This article provides the history of scholarship on these two methods of reading rabbinic texts and then proposes that scholars adopt a third method. That is, building on the work of recent scholarship, we should confront theological rabbinic texts on their own terms, without the guiding hand of either mediaeval Jewish framework.

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Crane, Jonathan K. "Not Just: Judaism and Reparations." Journal of Jewish Ethics 9, no. 1 (January 2023): 82–109. http://dx.doi.org/10.5325/jjewiethi.9.1.0082.

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ABSTRACT Discussions about reparations for American slavery have rippled across the country for decades if not centuries. The question addressed here is how Judaism can contribute to these civilization-building debates. Unlike other treatments of the subject, this project uses an ethical analytical framework that distinguishes imperatives from rationales to critically engage Judaic sources from the Bible to contemporary rabbinic sermons that directly speak about and to reparations. This approach uncovers a consistent and long-standing Judaic endorsement for supplying reparations. Curiously, the nature of such reparations should be expansive and not just monetary.

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Thomas, Owen C. "Tillich and the Perennial Philosophy." Harvard Theological Review 89, no. 1 (January 1996): 85–98. http://dx.doi.org/10.1017/s0017816000031825.

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In an earlier essay I proposed the paradoxical theses that the main religio-philosophical alternative in the West to Judaism and Christianity has always been the perennial philosophy in its various forms, and that Christianity (and less so Judaism) has always been an amalgam or synthesis of the ideal types, biblical religion and the perennial philosophy. An example of the former is the concept delineated by the biblical theology movement of the 1940s and 1950s. By the latter I mean the religio-philosophical world view exemplified by Neoplatonism and Vedanta, and by the philosophical foundation of Gnosticism, Rosicrucianism, and Theosophy, and propounded by such authors as René Guénon, Frithjof Schuon, S. H. Nasr, and Huston Smith.

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Dissertations / Theses on the topic "Judaism and philosophy"

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Hames, Harvey Joseph. "Judaism in Ramon Llull (1232-1316)." Thesis, University of Cambridge, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.389834.

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Rynhold, Daniel. "Justifying one's practices : two models of Jewish philosophy." Thesis, London School of Economics and Political Science (University of London), 2000. http://etheses.lse.ac.uk/1522/.

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Judaism is a religion that emphasises the importance of a set of practical commandments and in the history of Jewish philosophy various attempts have been made to rationalise or justify these commandments. In this thesis I try to establish a general model for the justification of practices through a critical examination of two such attempted rationalisations. However, the study is framed within the more general question of whether or not there can be such a thing as Jewish Philosophy as a genuinely substantive discipline. Thus, I take the particular topic of rationalising the commandments as a 'case study' in order to see whether we can do substantive Jewish philosophy at least in the practical sphere. In the main body of the thesis I look at the methods of rationalisation of Moses Maimonides and Joseph Soloveitchik and argue that despite being based on very different scientific models they share a central methodological presumption that I term the Priority of Theory (PoT). I outline the main features of this PoT approach to justification and offer a critique of it based primarily on the argument from uncodifiability. I then offer an alternative method of justifying practices - the Priority of Practice approach (PoP) - based on an analysis of the Judaic concept of faith and certain remarks by Soloveitchik that are in tension with his main model of rationalisation discussed earlier. This PoP method stresses the limits of propositional approaches to the justification of practices and the need for a more pragmatic approach. In conclusion I consider again the framing question concerning Jewish philosophy, concluding that if we accept the meta-philosophical conclusions reached regarding practical justifications, the sense in which we can do practical Jewish philosophy is restricted more by the limits of philosophy in the practical sphere than by those of Judaism.

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McRobert, Laurie. "Emil L. Fackenheim, from philosophy to prophetic theology." Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=76905.

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Zhou, Xun. "A history of Chinese perceptions of 'Jews' and Judaism." Thesis, SOAS, University of London, 1998. http://eprints.soas.ac.uk/28636/.

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While prejudice against Jews has been regarded as a real and ongoing category in Western culture, little attention has been paid to the myths of the 'Jews' and their impact in countries outside the West. My work draws on a wide variety of source material from the past two centuries to examine the images of the 'Jews' as constructed in China. However, my interest here does not lie in the determination of the boundary between the real and fictional aspects of these images. Rather, it lies in the implications associated with the 'Jew' as an 'other', which remains a distant mirror in the construction of the 'self ' amongst various social groups in modern China. In China, representations of the 'Jews' and Judaism are very complex. Although these representations seem to correspond to images of the 'Jews' in Europe, it would be superficial to reduce them to purely 'Western influence'. Representations of the 'Jews' have been endowed with indigenous meaning by modernizing elites since the late nineteenth-century. Unlike anti-Semites of Europe who used the language of Jews as the mark of their inferiority, in China the difference of the 'Jews' has been marked by their 'non-Chineseness'. By creating the 'Jews' as a homogenous group, which acts as a constitutive outsider which embodies all the negative, as well as positive qualities, which were feared or desired by various social groups in China, theses Chinese could thus identify themselves as a integrated reference group: a homogenous 'in-group'. They are thus able to project their own anxieties onto outsiders like the 'Jews'. In this respect, it corresponds to a widespread fear, as well as need of an 'other', which can be found in many cultures and societies. The present thesis does not, however, supply the final answer. It is meant to be a historical study in order to point out that the prejudice about the 'Jews' is not merely a 'western problem', it exists in China. It therefore opens a field for general and wider discussions, not only about the 'Jews', but also about other 'marginalised' groups, such as 'blacks' and 'homosexuals'.

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Lierman, John D. "The New Testament Moses in the context of ancient Judaism." Thesis, University of Cambridge, 2002. https://www.repository.cam.ac.uk/handle/1810/272336.

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Lubitch, Ronen. "Dialektikah verharmoniyah betefisot hahistoryah vehameshihiyut shel ha-Rav Kook." Master's thesis, University of Cape Town, 1993. http://hdl.handle.net/11427/18612.

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Added title page in English: Dialectics and harmony in the concepts of history and messianism of Rav Kook.
This essay will attempt to examine Rav Kook's corpus of thought from the viewpoint of its systems of methodological foundations: dialectic and harmonistic. These two elements are the dominant components of his thought, both from the methodological and ontological aspects. As to the harmonistic element, it should be noted that Rav Kook's entire corpus of thought is stamped with the idea of monistic unity, and he believes in the unity of existence from the point of view of ontological monism. The monism is inherent even in the center of the theoretical method, or in the words of Rav Kook: "The various thoughts actually don't contradict each other, everything is but a unitary revelation which appears in different sparks".

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Stracenski, Inja. "Spinoza’s first philosophy and the knowledge of God." Thesis, University of Sydney, 2020. https://hdl.handle.net/2123/24372.

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This dissertation is an interpretation of the first part of Spinoza’s Ethics. Its subject matter, Of God, is, when formulated in more definite terms, the question of the determination of being in relation to our understanding of the ethical in philosophy. Or put differently, it is the question of a complete redefinition of the relationship between the ontological and the ethical, as it emerged in the early modern period after the end of medieval finalism and in the wake of the new ontology of the infinite inaugurated by the scientific revolution. This dissertation argues that Spinoza’s Ethics is best understood within the context of first philosophy, i.e. within the early modern question of foundations as a system elaborated in order to prevent the breaking apart from what we usually call facts and values. Hence, that the overall ethical purpose of Spinoza’s ethica consists in elaborating a system of foundational knowledge claims to serve as a basis for future ethical matters in various disciplines. And since ‘first philosophy’ deals with the origin of our knowledge, this dissertation argues that Spinoza’s system was also designed to ethically redefine the very nature of philosophical knowing and hence introduce an altogether new understanding of philosophy. The aim of this dissertation and the suggestion for a different reading of Spinoza’s major work is to uncover, as far as this can be done with an analysis of the first part of the Ethics, that segment of early modern thought, which never materialised in history. For the gap modernity never closed, between the human and the natural world, became the parameters of reality within which we found ourselves. And in this, there is little doubt that the ‘God’ whom “we have killed” (Nietzsche) is nothing else than this ethical task philosophy did not successfully carry out at the beginning of modernity.

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Pietra, Laurent. "Le conseil politique rapporté à la figure biblique de Joseph." Thesis, Paris 10, 2011. http://www.theses.fr/2011PA100144/document.

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Le personnage biblique de Joseph, le fils préféré de Jacob, jouit d'une postérité universelle. Son récit vient de peuples et de textes plus anciens que lui et engendrera d'autres textes et d'autres communautés. L'étymologie de Joseph en fait plus qu'un nom: un principe d'augmentation, d'autorité, de conseil. Une foule d'individus, de phénomènes peuvent donc être décrits comme joséphiques. Dans cette narration modèle, Joseph, malgré les accusations mensongères, échappe aux processus victimaires en les comprenant et en pardonnant; cette singularité définit l'élection et fait de Joseph un éminent conseiller politique. Ce récit donne à la fois la formation de la nationalité juive et la formule du Juif parmi les Nations. Anticipant par son comportement les lois de Moïse, Joseph représente leur portée universelle et l’ambiguïté de leur universalisation. Cette universalité va favoriser l’adoption de cette figure messianique par les traditions chrétienne et musulmane.Il assume ainsi une riche postérité théologico-politique où la notion de conseil a une place cardinale: incarnation de la philosophie politique pour Philon d'Alexandrie, figure de l'élu dans la théologie et la politique de Calvin, confirmation des principes de la théorie du contrat social de Hobbes, formation de « l'humanisme de l'avenir » dans la narration mythique de Thomas Mann. Figure salvatrice qui permet d'échapper au mal, il permet aussi de penser une nouvelle institution pour les rescapés. Le conseil joséphique met alors en question le rapport entre conseil et commandement, et celui entre unité politique et unité spirituelle. Il constitue donc une matrice du conseil qui intéresse la philosophie politique
The biblical character of Joseph, the beloved son of the patriarch Jacob, is granted a universal posterity. His story comes from more ancient peoples and texts than itself, but gives birth to more stories and communities. Joseph's etymology makes him, more than a name, a principle of increase, authority and counsel. If so, a lot of individuals and phenomena could be described as josephic. In this model narrative, Joseph, despite mendacious accusations, escapes from victimal processes by understanding them and forgiving; this singularity defines the election and makes Joseph a prominent political counsellor. This narration provides simultaneously the forming of the Jewish nationality and the epitome of the Jew among the Nations. Announcing by his behaviour the laws of Moses, Joseph represents their universal significance and the ambiguity of their universalisation. This universality will allow the adoption of this messianic figure by the Christian and Muslim traditions.Thus he assumes a rich theologico-political posterity in which the notion of counsel is capital: embodiment of the political philosophy for Philo of Alexandria, figure of the chosen one in the theology and the politics of Calvin, confirmation of the principles of the Hobbesian social contract theory, formation of “the humanism of the future” in Thomas Mann's mythical narrative. As a saving figure that enables one to escape from evil, he also enables one to conceive of a new institution for the survivors. The josephic counsel questions thus the relations between counsel and commandment, and between political unity and spiritual unity. It is therefore a matrix of counsel that concerns the political philosophy

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Valevicius, Andrius Darius. "From the other to the totally other : the religious philosophy of Emmanuel Lévinas." Thesis, McGill University, 1985. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=65997.

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Yinger, Kent L. "To each according to deeds : divine judgement according to deeds in second temple Judaism and in Paul's letters." Thesis, University of Sheffield, 1996. http://etheses.whiterose.ac.uk/3521/.

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Paul's use of the motif of 'judgment according to deeds' corresponds terminologically, rhetorically, and theologically with its use in second temple Judaism. In order to demonstrate this thesis, the author examines the tradition- history of the motif in the Jewish Scriptures, the OT Pseudepigrapha, and the Qum- ran literature. By the beginning of the common era 'judgment according to deeds' is a widespread, fundamental theological axiom, applicable to a variety of rhetorical purposes. The motif has an important soteriological function within what is now commonly termed Jewish 'covenantal nomism' (not legalism). This judgment does not entail a one-for-one recompense of good or evil deeds, but views works wholistically (i.e., as a whole either good or bad), and thus as revealing one's 'way' of life or 'heart'. One's deeds do not earn or merit God's grace and salvation; nevertheless, one's recompense-the blessings or the curses of the covenant-will be congruent with ("according to") this pattern of behavior, since one's works reveal what is hidden in the heart, either loyalty or disloyalty to God and his covenant. Salvation by covenant mercy and judgment according to works are complementary. In both its form and function Paul's use of the motif places him firmly within this same tradition-history. In addition, he maintains the wholistic perspective of deeds common to the Jewish tradition. Although the term 'covenantal nomism' is not appropriate for Paul's thought (Christ replaces the Torah as the defining locus of electing grace), the fundamental structure of grace and works, election and obedience, salvation and judgment, remains remarkably similar. In Paul also one is justified by grace and judged according to works, issuing in eternal life or wrath. The juxtaposition of justification and judgment causes Paul no theological tension, because he inherited a way of speaking and thinking about judgment according to deeds which similarly related them without paradox.

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Books on the topic "Judaism and philosophy"

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Shear-Yashuv, Aharon. Religion, philosophy, and Judaism. Jerusalem: R. Mass, 1987.

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Smith, Steven B. Reading Leo Strauss: Politics, philosophy, judaism. Chicago, IL: The University of Chicago Press, 2006.

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Fackenheim, Emil L. Encounters between Judaism and modern philosophy. Northvale, N.J: Jason Aronson, 1994.

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Fackenheim, Emil L. Encounters betweenJudaism and modern philosophy. Northvale, N.J: Jason Aronson, 1994.

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David, Hazony, ed. Essential essays on Judaism. Jerusalem: Shalem Press, 2002.

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Tirosh-Samuelson, Hava. Lenn E. Goodman: Judaism, humanity, and nature. Leiden: Brill, 2015.

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Fox, Marvin. Collected essays on philosophy and on Judaism. Binghamton, N.Y: Global Publications, 2001.

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Fox, Marvin. Collected essays on philosophy and on Judaism. Lanham, Md: University Press of America, 2003.

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Dal Bo, Federico. Judaism, Philosophy, and Psychoanalysis in Heidegger’s Ontology. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-44056-4.

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Neusner, Jacob. Judaism as philosophy: The method and message of the Mishnah. Columbia, S.C: University of South Carolina Press, 1991.

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Book chapters on the topic "Judaism and philosophy"

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Frappollo, Victoria Ziva. "Philosophy in Judaism." In Encyclopedia of Sciences and Religions, 1667–75. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_1609.

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Adler, Rachel. "Judaism." In A Companion to Feminist Philosophy, 245–52. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405164498.ch24.

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Cohn-Sherbok, Dan. "A New Philosophy of Judaism." In Modern Judaism, 212–38. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1057/9780230372467_9.

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Esots, Janis. "Islamic Philosophy in India." In Islam, Judaism, and Zoroastrianism, 324–28. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1267-3_1991.

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Kellenberger, James. "Revelation in Judaism." In Palgrave Frontiers in Philosophy of Religion, 7–16. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-53872-9_2.

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Breslauer, S. Daniel. "Philosophy in Judaism: Two Stances." In The Blackwell Companion to Judaism, 162–80. Oxford, UK: Blackwell Publishing Ltd, 2008. http://dx.doi.org/10.1002/9780470758014.ch10.

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Nurbhai, Saleel, and K. M. Newton. "Kabbalistic Philosophy and the Novels." In George Eliot, Judaism and the Novels, 35–53. London: Palgrave Macmillan UK, 2002. http://dx.doi.org/10.1057/9780230288539_3.

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Harvey, Warren Zev. "26. Popular Philosophy is the True Philosophy." In The Popularization of Philosophy in Medieval Islam, Judaism, and Christianity, 401–9. Turnhout, Belgium: Brepols Publishers, 2022. http://dx.doi.org/10.1484/m.patma-eb.5.124253.

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Soltes, Ori Z. "Ineffability and Silence in Judaism and Jewish Mysticism." In Comparative Philosophy of Religion, 29–40. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-18013-2_3.

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Lavine, Thelma Z. "Judaism in the Culture of Modernism." In Boston Studies in the Philosophy of Science, 297–311. Dordrecht: Springer Netherlands, 1988. http://dx.doi.org/10.1007/978-94-009-2873-2_14.

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Conference papers on the topic "Judaism and philosophy"

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Shavulev, Georgi. "The place of Philo of Alexandria in the history of philosophy." In 7th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2021. http://dx.doi.org/10.32591/coas.e-conf.07.21205s.

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Philo of Alexandria (ca. 20 B.C.E. -50 C.E.), or Philo Judaeus as he is also called, was a Jewish scholar, philosopher, politician, and author who lived in Alexandria and who has had a tremendous influence through his works (mostly on the Christian exegesis and theology). Today hardly any scholar of Second Temple Judaism, early Christianity, or Hellenistic philosophy sees any great imperative in arguing for his relevance. After the research (contribution) of V. Nikiprowetzky in the field of philonic studies, it seems that the prevailing view is that Philo should be regarded above all as an “exegete “. Such an opinion in one way or another seems to neglect to some extent Philo's place in the History of philosophy. This article defends the position that Philo should be considered primarily as a “hermeneut”. Emphasizing that the concept of hermeneutics has a broader meaning (especially in the context of antiquity) than the narrower and more specialized concept of exegesis.

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Abbas ALI, Baydaa. "Jewish self-hatred in the play "A Jewish Soul" by the Israeli writer Yehoshua Sobol." In VI. International Congress of Humanities and Educational Research. Rimar Academy, 2023. http://dx.doi.org/10.47832/ijhercongress6-9.

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This study deals with the topic of Jewish self-hatred in the play "Jewish Soul: Otto Wenninger's Last Night" by Joshua Sobol. The play belongs to the type of autobiographical plays, by presenting the ideas of the Austrian-Jewish philosopher Otto Wenninger during the last night of his life before his suicide, which are ideas related to the relationship between feminism and Judaism on the one hand and masculinity and the Aryan race on the other hand, as well as his ideas about the negative impact of Judaism on the Zionist movement that He feared that Judaism would eliminate it and drown it like a stone in a quagmire, and he is the one who views it - that is, Zionism - as the last remnants of the nobility in Judaism

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