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Journal articles on the topic 'Judaism and philosophy'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Uhde, Bernhard. "“En el principio era el logos” –¿o más bien el mythos? En torno al principio de la re-presentación en el judaísmo y el cristianismo." Areté 21, no. 1 (March 8, 2009): 111–21. http://dx.doi.org/10.18800/arete.200901.005.

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Mito y logos se unen en la descripción del mito que admite una representación (Vergegenwärtigung) y es comprensible para el entendimiento: “muqologei=n”. De este modo, aquel logos que era “en el principio” es él mismo un mito, si no se hiciera presente (vergegenwärtigt) a sí mismo como logos. El principio de la religión, el Eterno mismo, deja narrar en el judaísmo un mito que culmina en un logos y puede ser interpretado como tal. En el cristianismo, la auto-re-presentación del principio de la religión como autorreflexión, esto es, la encarnación, pone al logos antes que al mito: “El que me ve a mí, ve al Padre” (Jn. 14, 9). Esto es lo que distingue al cristianismo de aquello que ha de permanecer ajeno al judaísmo, pues: “No puedes ver mi rostro y seguir viviendo” (Ex. 33, 11ss). --- “‘In the beginning was the logos’ –or was it rather the mythos? On the Re-presentation Principle in Judaism and Christianity”. Myth and logos are united in the description of myth which allows for a re-presentation (Vergegenwärtigung) and is comprehensible for the understanding: “muqologei=n”. Thus, that logos which was “in the beginning” would be itself a myth, if it does not present (vergegenwärtigt) itself as logos. The principle of religion, the Eternal itself, allows in Judaism the narration of a myth that ends in a logos and can be interpreted as such. In Christianity, the self-representation of the principle of religion as self-reflection, that is, incarnation, puts the logos before the myth: “He who has seen me has seen the Father” (Jn., 14,9). This is what distinguishes Christianity from that which will remain foreign to Judaism, since: “you cannot see my face; for no one shall see me and continue to live” (Ex. 33, 11ff).

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12

Cheng, Chung-Ying. "Judaism and Confucianism." Journal of Chinese Philosophy 45, no. 1-2 (March 3, 2018): 2–3. http://dx.doi.org/10.1163/15406253-0450102003.

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13

Katz, Steven T. "Judaism and Modernity." International Studies in Philosophy 29, no. 1 (1997): 143–45. http://dx.doi.org/10.5840/intstudphil199729123.

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14

Seidler, Meir. "The Rehabilitation of Philosophy via Hermeneutics. Maimonides’ Diverging Scriptural Evidence Regarding the Quest for the Rationale of the Commandments." European Journal of Jewish Studies 13, no. 2 (September 2, 2019): 167–81. http://dx.doi.org/10.1163/1872471x-11321078.

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Abstract This article focuses on one of the central issues in Moses Maimonides’ Jewish philosophy: the quest for the rationale of the commandments. Maimonides regards this quest as religiously obligatory. However, on two occasions he points to diverging scriptural evidence to underline his claim. By juxtaposing the two different scriptural proofs adduced by Maimonides, his use of hermeneutics in the service of philosophy is exposed in the inner precincts of Judaism: in regard to Judaism’s particularistic law. In terms of spiritual leadership, Maimonides’ dual scriptural approach enables him to bring his philosophical message home to different audiences.

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15

Adorisio, Chiara. "Philosophy of Religion or Political Philosophy? The Debate Between Leo Strauss and Julius Guttmann." European Journal of Jewish Studies 1, no. 1 (2007): 135–55. http://dx.doi.org/10.1163/187247107780557263.

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AbstractThe article reconstructs and examines the debate between Leo Strauss (1899–1973) and Julius Guttmann (1880–1950) on the interpretation of the essence of Jewish medieval philosophy. Is Jewish medieval philosophy characterised by being essentially a philosophy of religion or, as Strauss objected in his critique of Guttmann, is it better understood if we consider that Jewish medieval rationalists conceived the problem of the relationship between philosophy and Judaism primarily as the problem of the relationship between philosophy and the law?Though both Guttmann and Strauss seem to discuss in their works the question of the interpretation of medieval Jewish philosophy in a historical way, their arguments were in fact rooted in a theoretical and philosophical interest. Strauss and Guttmann followed different philosophical methods, had different personal attitudes toward Judaism and faith, but both tried to learn from medieval and ancient philosophy to understand the problems of modern and contemporary rationalism.

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16

McIlwain, David. "“The East within Us”: Leo Strauss’s Reinterpretation of Heidegger." Journal of Jewish Thought and Philosophy 26, no. 2 (October 18, 2018): 233–53. http://dx.doi.org/10.1163/1477285x-12341233.

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Abstract Leo Strauss’s grand theme, the theological-political problem, has its basis in the predicament of being a philosopher in a political society. As a Jew and a philosopher, Strauss also faced the entanglement of Judaism and German philosophy culminating in Heidegger’s historicism. These related challenges prompted Strauss’s recognition of the first steps for philosophy in a global epoch. Strauss reinterpreted Heidegger’s religious anticipation of a “meeting of East and West” as a philosophical re-encounter with the Bible as “the East within us.” Whereas the Bible challenges the rationality of the philosophical way of life, this “Bible as Eastern” challenges rationalism itself.

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Zhang, Ping. "An Introduction to Judaism and Chinese Philosophy." Journal of Chinese Philosophy 45, no. 1-2 (March 3, 2018): 4–8. http://dx.doi.org/10.1163/15406253-0450102004.

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18

Gendler, Everett. "Elements of a Philosophy for Diaspora Judaism." Tikkun 25, no. 6 (November 2010): 54–56. http://dx.doi.org/10.1215/08879982-2010-6020.

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19

Zhang, Ping. "An Introduction to Judaism and Chinese Philosophy." Journal of Chinese Philosophy 45, no. 1-2 (March 2018): 4–8. http://dx.doi.org/10.1111/1540-6253.12342.

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20

Altini, Carlo. "Leo Strauss between Politics, Philosophy and Judaism." History of European Ideas 40, no. 3 (October 21, 2013): 437–49. http://dx.doi.org/10.1080/01916599.2013.845998.

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21

Svetlov, Roman, and Dmitry Shmonin. "Porphyry, Chaldaism, Judaism." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 17, no. 2 (2023): 866–74. http://dx.doi.org/10.25205/1995-4328-2023-17-2-866-874.

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The article seeks to explain the issue of why Porphyry of Tire, the first thinker introducing the discourses of the «Chaldean oracles» into Platonism, did not integrate Chaldaism and Judaism in his ideas on the nature of barbarian "theologies". For example, Julian the Apostate had accomplished such integration in his “political theology”. In the authors' opinion the reason for Porphyry's caution was his assessment of theurgy and its role in the genuine piety. The well-known discussion on the efficacy of theurgy in Porphyry's «Letter to Anebon» and «On the Egyptian Mysteries» of Iamblichus shows us two different modes of understanding of the Chaldean wisdom. Meantime, focusing on Iamblichus' approaches, Julian achieved this integration.

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22

Metz, Thaddeus. "Judaism's Distinct Perspectives on the Meaning of Life." Journal of Jewish Ethics 7, no. 1-2 (December 1, 2021): 13–38. http://dx.doi.org/10.5325/jjewiethi.7.1-2.0013.

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ABSTRACT In contemporary Anglo-American philosophy, there has been substantial debate between religious and secular theorists about what would make life meaningful, with a large majority of the religious philosophers having drawn on Christianity. In this article, in contrast, I draw on Judaism, with the aims of articulating characteristically Jewish approaches to life's meaning, which is a kind of intellectual history, and of providing some support for them relative to familiar Christian and Islamic approaches (salient in the Tanakh, the New Testament, and the Qur'an), which is a more philosophical enterprise. Sometimes I point out that dominant views in contemporary philosophy favor a Jewish approach to meaning relative to rivals, e.g., insofar as Judaism contends that a merely earthly life can be meaningful. Other times I suggest that Judaism provides reason to doubt dominant views in recent analytic philosophy, e.g., to the extent that the former posits a people, not merely a person, as a bearer of meaning.

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23

Cheng, Chung‐Ying. "Preface: Judaism and Confucianism." Journal of Chinese Philosophy 45, no. 1-2 (March 2018): 2–3. http://dx.doi.org/10.1111/1540-6253.12347.

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24

Ravven, Heidi M. "Judaism and Enlightenment (review)." Journal of the History of Philosophy 42, no. 3 (2004): 343–45. http://dx.doi.org/10.1353/hph.2004.0054.

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25

Holden, Terence. "Levinas, recognition and judaism." International Journal for Philosophy of Religion 82, no. 2 (May 11, 2017): 195–217. http://dx.doi.org/10.1007/s11153-017-9630-5.

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26

Herskowitz, Daniel M. "Variations on a Theme: Heidegger and Judaism." Journal of Jewish Thought and Philosophy 32, no. 1 (April 3, 2024): 8–34. http://dx.doi.org/10.1163/1477285x-12341353.

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Abstract This essay surveys a number of prominent, recurring, and new directions in the growing scholarly discourse on the theme “Heidegger and Judaism” arranged under three headings. The first, the contrastive framing, encompasses cases in which the relationship between Heidegger and Judaism is perceived as antithetical. The second, the conjunctive framing, encompasses views claiming the existence of affinities and parallels between Heidegger and Judaism, grouped under three subheadings: “Heidegger and biblical thinking,” “Heidegger and Kabbalah,” and “Heidegger and the Jewish nation.” The third, historical perspectives, uses the approach of intellectual history to explore visions of Judaism that are developed as part of engagements with Heidegger’s philosophy.

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27

Grözinger, Karl E. "Das spirituelle Profil des aschkenasischen Judentums." Aschkenas 30, no. 2 (November 25, 2020): 181–215. http://dx.doi.org/10.1515/asch-2020-0009.

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AbstractThe cultural-religious profile of Ashkenazi Judaism is, compared to Sephardic Judaism, mostly portrayed as stereotypically focused on studying the Talmud and discussing the Halacha. While Sephardic Judaism, and before that also Oriental Judaism, produced a rich philosophy and mystical literatures in the form of the Kabbalah, in Ashkenaz one usually tends to see the yeshiva with its merely few spiritual and theological-philosophical interests. In contrast to this common image, it should be pointed out here that in Ashkenazi Judaism there were quite a few outstanding Halacha scholars such as El’asar from Worms, the Maharal from Prague, Moses Isserles and Ḥajjim Woloshyner who created the theological foundation for the fulfillment of the commandments and the study of the Torah, who subsequently became the paradigm for Ashkenazi Orthodoxy.

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28

Tirosh-Samuelson, Hava. "Jewish Environmental Ethics for the Anthropocene: An Integrative Approach." Journal of Jewish Thought and Philosophy 30, no. 1 (March 31, 2022): 189–214. http://dx.doi.org/10.1163/1477285x-12341332.

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Abstract This article argues that the Judaic understanding of creation care is a potent response to the challenges of the Anthropocene because Judaism acknowledges that humans have much in common with all other created beings, while respecting their alterity, and because Judaism insists on human responsibility toward and care of the created world. However, Jewish environmental ethics of care and responsibility could be greatly enriched if it incorporates the insights of the feminist ethics of care, ecofeminism, and environmental virtue ethics, three discourses to which Jewish environmentalists have paid limited attention so far, even though the secularization of Judaism in the twentieth century has impacted these discourses.

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29

Belov, Vladimir N., Aleksandra Yu Berdnikova, and Yulia G. Karagod. "Immanuel Kant and Herman Cohen’s philosophy of religion." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 1 (2021): 30–40. http://dx.doi.org/10.21638/spbu17.2021.103.

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The article analyzes the main characteristic features of the philosophy of religion of the founder of the Marburg school of neo-Kantianism Hermann Cohen. Special attention is paid to Cohen’s criticism and reinterpretation of Kant’s “practical philosophy” from the point of view of the philosophy of religion: Cohen supplements and expands Kant’s provisions on moral law and moral duty, interpreting them as divine commandments. The authors emphasize the fundamental importance for Cohen of the “internal similarity” between Kant’s ethical teaching and the main provisions of Judaism. The sources of Kant’s own ideas about the Jewish tradition are shown, which include the work of Moses Mendelssohn “Jerusalem” and the “Theologicalpolitical treatise” by Baruch Spinoza. Cohen’s criticism of these works is analyzed an much attention is paid to the consideration of Cohen’s attitude to Spinoza’s philosophical legacy in general. The interpretation of the postulates of Judaism by Cohen (and their “inner kinship” with Kant’s moral philosophy) in ethical, logical, and political contexts is presented. Cohen’s understanding of such religious-philosophical and doctrinal phenomena as law, grace, Revelation, teaching, the Torah, messianism, freedom, the Old Testament and the New Testament, etc. is provided and analyzed. The main points of Cohen’s religious teaching as “ethical monotheism” are considered; in particular, the authors analyze his understanding of the idea of God as “the only one”, which is highlighted in the works of Paul Natorp. It is concluded that Cohen’s philosophy of religion, which is based on the postulates of Judaism as well as Kant’s “practical philosophy”, could be characterized by the terms “ethical monotheism”, “universalism” and “humanism”.

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30

Dorff, Elliot N. "Judaism, Business and Privacy." Business Ethics Quarterly 7, no. 2 (March 1997): 31–44. http://dx.doi.org/10.2307/3857296.

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Abstract:This article first describes some of the chief contrasts between Judaism and American secularism in their underlying convictions about the business environment and the expectations which all involved in business can have of each other—namely, duties vs. rights, communitarianism vs. individualism, and ties to God and to the environment based on our inherent status as God’s creatures rather than on our pragmatic choice. Conservative Judaism’s methodology for plumbing the Jewish tradition for guidance is described and contrasted to those of Orthodox and Reform Judaism.One example of how Conservative Judaism can inform us on a current matter is developed at some length—namely, privacy in the workplace. That section discusses (1) the reasons for protecting privacy; (2) protection from intrusion, including employer spying; (3) protection from disclosure of that intended to remain private; (4) individualistic vs. communitarian approaches to grounding the concern for privacy; and (5) contemporary implications for insuring privacy in business.

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Amir, Lydia. "Individual Liberation in Modern Philosophy: Reflections on Santayana’s Affiliation to the Tradition Inaugurated by Spinoza and Followed by Schopenhauer and Nietzsche." Ruch Filozoficzny 79, no. 1 (April 4, 2023): 43–78. http://dx.doi.org/10.12775/rf.2023.003.

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This article evaluates the significance of the personal liberation that Santayana offers in relation to previous proposals in Western modern philosophy. These include the ideas of liberation present in the philosophies of Spinoza, Schopenhauer, and Nietzsche. I argue that Santayana endorses Spinoza’s project, as Schopenhauer and Nietzsche did, of a philosophic redemption as an alternative to an established religion. Yet, he also follows Schopenhauer in rectifying Spinoza’s attempt of recapturing the philosophic truth of Christianity, a project undertaken in Medieval times for Judaism and Islam, but not for Christianity. The result is an explicit philosophic reconstruction of the esoteric truth of Christianity. This, I argue, is the content of the lay religion and the deliverance it provides that Santayana sees as genuine philosophy and that is exemplified by the work of his hero and master, Spinoza.

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Wielema, Michiel. "Spinoza in het Derde Rijk." Tijdschrift voor geschiedenis 127, no. 1 (April 1, 2014): 41–61. http://dx.doi.org/10.5117/tvgesch2014.1.wiel.

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This article examines a number of racist and antisemitic interpretations of the philosophy of Spinoza put forward by German authors in the period 1880-1940. Particular attention is given to the views of völkisch authors such as Eugen Dühring and Houston Chamberlain, and national-socialist philosophy professors such as Hans Grunsky and Max Wundt, who worked within the newly founded discipline of nazi Judenforschung. Their aim was to isolate Spinoza’s thought from its wider ‘Germanic’ context and to present it as typically ‘Jewish’ ‐ with all the negative connotations that word suggested (derivative, intellectualist, materialistic). According to Grunsky, Spinoza’s hidden agenda in developing his political philosophy had been to subject the ‘Aryan’ peoples to the dictates of a ‘new Torah’. At the same time, however, Spinoza’s own interpretation of Mosaic law as a purely political legislation had helped Immanuel Kant develop a pernicious notion of Judaism as a non-religion. Through Kant’s influence Spinoza’s thought was open to exploitation for antisemitic purposes, just as the German-Jewish philosopher Hermann Cohen had feared. The claim that Judaism is not a religion also appears in Hitler’s Mein Kampf. The suggestion that Hitler derived some ideas from Spinoza and the Enlightenment generally is still to be examined seriously.

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33

Rono, Joseph. "Revolutionary Traits in Wittgenstein and St. Paul." Philosophy and Theology 30, no. 2 (2018): 333–59. http://dx.doi.org/10.5840/philtheol201944106.

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Philosophy experienced a turning point at the time of Ludwig Wittgenstein. Likewise, religion (Judaism) encountered transformation during the time of the apostle Paul. Wittgenstein’s metaphor of the ‘River-bed’ that was later subsumed in the language-game theory is a concept that challenged the then status quo of philosophy known as rationalistic foundationalism. This philosophical predisposition is analogous to the religious situation when Paul began his Christian ministry. Paul’s passionate emphasis on ‘justification by faith’ rather than legalistic or ritualistic observance of the law, was a shockwave to the Judaist religious establishment. Wittgenstein and Paul could as well be regarded as ‘radicals’ or rebels in their respective disciplines. Wittgenstein introduced a paradigm shift into philosophy while Paul did it in the Christian religion. Their unconventional outlooks were, however, met with a lot of resistance especially from the diehard philosophers and/or religionists of the day. This paper, therefore, is a comparative work on Wittgenstein (Philosophy) and Paul (Religion) in order to demonstrate sustained revolutionary tendencies toward human innovations and the need to strive for excellence.

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34

Sneller, Rico. "A Covenant of Creatures: Levinas’s Philosophy of Judaism." Ars Disputandi 11, no. 1 (January 2011): 63–64. http://dx.doi.org/10.1080/15665399.2011.10820053.

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35

Meir, E. "Judaism and Philosophy: Each Other's Other in Levinas." Modern Judaism 30, no. 3 (August 3, 2010): 348–62. http://dx.doi.org/10.1093/mj/kjq019.

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36

Brody, Samuel Hayim. "Judaism, Philosophy, and the Idea of the West." Harvard Theological Review 111, no. 1 (January 2018): 135–43. http://dx.doi.org/10.1017/s0017816017000426.

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In contemporary social and political discourse, the concept of “the West” plays a role that is both centrally important and difficult to define. It is most frequently used to designate an entire civilization, in a way that does not quite map onto what is suggested by its first dictionary meaning as a cardinal direction. Deciding what exactly is and is not included under the umbrella of the West, or whether the term usefully describes anything at all, is a daunting normative task involving a series of discrete historical and definitional judgments. For example, is the West defined more by medieval Christendom, or by the subsequent intellectual and spiritual movements that attacked it, such as the Renaissance, Reformation, and Enlightenment? Is it possible or coherent to include all these conflicting movements under the same designation? Geographically, how important is the ancient split between the Latin and Orthodox churches, and does the Cold War-era exclusion of Russia from the West still hold today? Champions of the concept see defending it and the values it stands for as the foremost ideological task of our time, while critics suspect it of being little more than a portentous tribal designation for societies whose heritage happens to be both majority-Christian and majority-white.

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Rudavsky, T. M. "Philosophical Cosmology in Judaism." Early Science and Medicine 2, no. 2 (1997): 149–84. http://dx.doi.org/10.1163/157338297x00104.

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AbstractIn this paper I shall examine the philosophical cosmology of medieval Jewish thinkers as developed against the backdrop of their views on time and creation. I shall concentrate upon the Neoplatonic and Aristotelian traditions, with a particular eye to the interweaving of astronomy, cosmology and temporality. This interweaving occurs in part because of the influence of Greek cosmological and astronomical texts upon Jewish philosophers. The tension between astronomy and cosmology is best seen in Maimonides' discussion of creation. Gersonides, on the other hand, is more willing to incorporate astronomical material into his cosmological thinking. By examining these motifs, we shall arrive at a greater understanding of the dimension of temporality within Jewish philosophy.

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Simplesius Sandur. "DIALOG FILOSOFIS MAIMONIDES: JEJAK PEMIKIRAN AL-FĀRĀBI DALAM PANDANGAN RELASI FILSAFAT DAN AGAMA MAIMONIDES." Jurnal Filsafat dan Teologi Katolik 2, no. 1 (July 22, 2018): 01–34. http://dx.doi.org/10.58919/juftek.v2i1.7.

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The questions about relation between philosophy and religion always raise discussions among scholars and philosophers. It is not only about “philosophic” and “religious” problem but aslo extends to the truth and role of both in a society. Maimonides offers his solution to resolve this issue. He proposes a harmonization of both “truths” since they came from the same Source. In Maimonides’ mind, philosophy and religion have an essential role in establishing a society. Maimonides, of course, does not stand alone to resolve this probem. His main sources are Platonic and Aristotelian philosophy interpreted by Arabic masters in Arabic philosophical tradition particularly by Al-Fārābi. Maimonides tries as he can to analyze Judaism philosophically. He establishes his concept on relation between philosophy and religion on the thesis natural division of human beings.

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Seidler, Meir. "Eliah Benamozegh, Franz Rosenzweig and Their Blueprint of a Jewish Theology of Christianity." Harvard Theological Review 111, no. 2 (April 2018): 242–63. http://dx.doi.org/10.1017/s001781601800007x.

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AbstractIn Jewish philosophy, be it medieval or modern, a comprehensive Jewish theological discourse about Christianity is conspicuously absent. There are, however, two prominent exceptions to this rule in modern Jewish philosophy: The Italian Sephardic Orthodox Rabbi Eliah Benamozegh (1823–1900) and the German-Jewish philosopher Franz Rosenzweig (1886–1929). In both men's thought, Christianity plays a pivotal (and largely positive) role, so much so that their Jewish philosophies would not be the same without Christianity, which has no precedent in Jewish thought. Though Rosenzweig was not aware of his Sephardic predecessor, there are some striking parallels in the two thinker's Jewish theologies of Christianity that have far-reaching interreligious implications. These parallels concern as well the basic paradigm for a positive evaluation of Christianity—the paradigm of the fire (particularist Judaism) and its rays (universal Christianity)—as well as the central flaw both of them attribute to Christianity: a built-in disequilibrium that threatens the success of its legitimate mission. These parallels are all the more striking as two thinkers arrived at their conclusions independently and by different paths: the one (Benamozegh) took recourse to Kabbalah, the other (Rosenzweig) to proto-existentialist philosophy. A comparative study of these two protagonists’ Jewish theologies of Christianity seems thus imperative.An “interreligious epilogue” at the end of the article exposes the contemporary need for a reassessment of the relationship between Judaism and Christianity from a Jewish perspective—especially in light of the deep theological revision that characterizes the approach of the Catholic Church towards Jews and Judaism following “Nostra Aetate”—but at the same time delineates the theological limits of the current Christian-Jewish interreligious endeavor. In this light, the pioneering theology of Christianity in the works of Rosenzweig and Benamozegh might yield some relevant insights.

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Roudinesco, Elisabeth. "HUMANITY AND ITS GODS: ATHEISM." Psychoanalysis and History 11, no. 2 (July 2009): 251–61. http://dx.doi.org/10.3366/e1460823509000440.

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This paper recounts the author's personal historical relationship with two monotheistic religions, Christianity and Judaism. Freud's own understanding of Judaism as expressed in texts such as Moses and Monotheism is discussed, in relation to the universal aspirations of psychoanalysis. The particular materialism of Enlightenment philosophy is affirmed, whilst an allowance is made for a certain kind of mysticism contra the instrumentalization of human beings so prevalent in contemporary, globalized society.

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Stern, Josef. "Was jüdische Philosophie sein könnte (wenn es sie gäbe)." Zeitschrift für Kulturphilosophie 2017, no. 2 (2017): 273–96. http://dx.doi.org/10.28937/1000107992.

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In a classic paper, Leon Roth asked »Is there a Jewish Philosophy?« to which he replied No. In this paper, focusing on the case of Medieval Jewish Philosophy, I argue, first, that we cannot characterize Jewish philosophy in terms of the identity, religious or secular, of its philosophers, in terms of a language in which it was written or conducted, in terms of a particular style or school, or in terms of content: as philosophy specifically of Judaism the religion. I then go on to argue that all the medieval Jewish philosophers were doing was Philosophy, although I sketch two different conceptions of what a philosophical interpretation of Judaism and the Jews might be: a Saadyanic model and Maimonides’. However, even though there is no kind of philosophy called »Jewish philosophy« as opposed to simply »Philosophy,« I argue that we can identify (medieval) Jewish philosophy as a philosophical »tradition,« a causally related sequence of philosophers who influence and are influenced by each other and who engage in a distinguishable dialogue or conversation among themselves. In the last part of the paper, I critically discuss various recent arguments that purport to show that there is something paradoxical, self-contradictory, and philosophically illegitimate about the very idea of a Jewish philosophy.

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Abdul Rahim, Adibah, and Zuraidah Kamaruddin. "The Religious Thought of Conservative Judaism: An Analysis." Jurnal Akidah & Pemikiran Islam 22, no. 1 (June 30, 2020): 103–22. http://dx.doi.org/10.22452/afkar.vol22no1.4.

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Conservative Judaism is the mediating group between Orthodox and Reform Judaism. It claimed to uphold basic traditions, at the same time adjusting to modern life in its effort for reconstruction of religious thought. It also contended that it is necessary to redefine and reinterpret the main concepts of faith in accordance to modern science and knowledge. This paper attempts at highlighting the position of Conservative Judaism on selected issues for reconstruction of religious thought, namely, the interpretation of law, the application of law, and the position of women. The paper concluded that although Conservative Judaism appeared as a mediating group between traditionalists and secularists, it disregarded their scriptures and relied more on human interpretations. They regarded modern knowledge and rational explanations as primary references rather than the scriptures.

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Tulejski, Tomasz, and Arnold Zawadzki. "Golem i Lewiatan. Judaistyczne źródła teologii politycznej Thomasa Hobbesa." Politeja 16, no. 2(59) (December 31, 2019): 207–32. http://dx.doi.org/10.12797/politeja.16.2019.59.14.

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Golem and Leviathan: Judaic Sources of Thomas Hobbes’s Political Theology In the article, the Authors point out that Hobbes’s political philosophy (and in fact theology) in the heterodox layer is inspired not only by Judeo-Christianity, but also by rabbinic Judaism. According to them, only adopting such a Judaic and in a sense syncretistic perspective enabled Hobbes to come to such radical conclusions, hostile towards the Catholic and Calvinist conceptions of the state and the Church. In their argument they focused on three elements that are most important for Hobbesian concept of sovereignty: the covenant between YHWH and the Chosen People, the concept of the Kingdom of God, salvation and the afterlife, and the concept of a messiah.

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Taub, Emmanuel. "JEWISH PHILOSOPHY AND EDUCATION: THINKING ARGENTINA’S DIASPORA FROM THE THEOLOGY OF FRANZ ROZENZWEIG." RELIGION AND POLITICS IN LATIN AMERICA 9, no. 1 (June 1, 2015): 53–66. http://dx.doi.org/10.54561/prj0901053t.

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Latin American Jewish philosophy requires us to rethink the categories of Philosophy and Judaism. In order to articulate these two dimensions it is necessary to understand that Jewish philosophy must start from the attributes of the Jewish tradition. The matter of the education and Jewishness comes from the beginning of Judaism. Throughout the Twentieth Century, the Diaspora in Modern States acquired its peculiarities in relation to these two dimensions, education and Jewishness. Both aspects have been developed in the work of Franz Rosenzweig, one the most important Jewish philosophers of the century. The main goal of this paper is to rethink the core of Rosenzweig’s thought and his dialogues with Martin Buber and Hermann Cohen. Therefore, we will be able to explain the diaspora’s peculiarities in relation to Jewish identity and education in Latin America, especially in Argentina.

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Segal, Eliezer. "The Exegetical Craft of the Zohar: Toward an Appreciation." AJS Review 17, no. 1 (1992): 31–49. http://dx.doi.org/10.1017/s0364009400011946.

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As a consequence of the specialization that thrives in current humanistic studies, it is not surprising that scholarship has tended to classify the literary creations of the past into fixed compartments. In the study of medieval Judaism, it is particularly common to follow the traditional division of disciplines into philosophy, Kabbalah, and rabbinism—a categorization that was indeed promoted by the medievals themselves. Following this way of thinking, the study of Rashi's biblical commentaries would be assigned to one class of scholars devoted to the study of rabbinic Judaism; Maimonides' Guide of the Perplexed to experts in Jewish philosophy; and the Zohar to yet a third group consisting of specialists in Jewish mysticism.

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Goldschmidt, Tyron, and Beth Seacord. "Judaism, Reincarnation, and Theodicy." Faith and Philosophy 30, no. 4 (2013): 393–417. http://dx.doi.org/10.5840/faithphil201330436.

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JACOBS, JONATHAN. "JUDAISM AND NATURAL LAW." Heythrop Journal 50, no. 6 (November 2009): 930–47. http://dx.doi.org/10.1111/j.1468-2265.2008.00429.x.

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Miller, Corey. "Natural Law in Judaism." Philosophia Christi 11, no. 2 (2009): 488–93. http://dx.doi.org/10.5840/pc200911245.

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Noy, D. "Hellenistic Judaism. Studies in Hellenistic Judaism. L H Feldman." Classical Review 48, no. 2 (February 1, 1998): 420–21. http://dx.doi.org/10.1093/cr/48.2.420.

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Rashi, Tsuriel. "Ethics for teachers in Judaism." Ethics and Education 14, no. 1 (November 4, 2018): 36–53. http://dx.doi.org/10.1080/17449642.2018.1538637.

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