Relevant bibliographies by topics / Kabbala

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Kabbala'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Kabbala"

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Kilcher, Andreas B. "Der Name Gottes in der Kabbala." Evangelische Theologie 64, no. 5 (September 1, 2004): 346–61. http://dx.doi.org/10.14315/evth-2004-0504.

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ZusammenfassungDer Beitrag untersucht die zentrale theologische, mystische und magische Bedeutung des Gottesnamens in der Kabbala. Auf der sprachtheoretischen Prämisse, wonach die (hebräische) Sprache nicht bloß Welt abbildet, sondern vielmehr konstituiert, erweist sich der Gottesname als verdichtete Grundform des Seins schlechthin, d. h. als ein metaphysisches, primordiales Muster, das nicht nur dem gesamten Text der Thora (dem Geschriebenen), sondern auch der Welt (dem Geschaffenen) zugrunde liegt. Dies zu erkennen, und in den verborgenen Namen den verborgenen Gott zu finden erweist sich als das zentrale Projekt der Kabbala. In der sogenannten »christlichen Kabbala« der Frühen Neuzeit (z. B. Johannes Reuchlin) wird es übernommen, um aber mit den sprachtheoretischen und hermeneutischen Mitteln der jüdischen Kabbala im Namen Jesu eine christliche Uminterpretation des Gottesnamens zu erreichen. Dagegen nun wendet sich Martin Luther, dies auch mit einer antijüdischen Tendenz. Anders als Reuchlin, der in der Namenstheologie der Kabbala Judentum und Christentum verbunden sieht, setzt Luther polemisch das, was er als magisches Judentum der hebräischen Sprache und ihrer Buchstaben abwertet, gegen ein paulinisches Christentum des Glaubens und des Geistes.
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Fischer, Lars. "Adorno und die Kabbala." Journal of Jewish Studies 68, no. 2 (October 1, 2017): 417–19. http://dx.doi.org/10.18647/3338/jjs-2017.

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Kilcher, Andreas B. "Die Namen der Kabbala." Zeitschrift für Ideengeschichte 7, no. 1 (2013): 5–28. http://dx.doi.org/10.17104/1863-8937-2013-1-5.

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Schulte, Christoph. "Kabbala als jüdische Philosophie." Zeitschrift für Kulturphilosophie 2017, no. 2 (2017): 343–64. http://dx.doi.org/10.28937/1000107995.

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Among early modern Christian kabbbalists such as Pico della Mirandola and Christian Knorr von Rosenroth, Kabbalah counts as part of philosophia perennis and esoteric Jewish philosophy. Bruckers differentiation between Kabbalah as esoteric Jewish philosophy and Maimonides as exoteric Jewish philosophy is taken up by Tiedemann and Hegel, and is well known to Schelling and Molitor. In opposition to this taxinomy among Christian philosophers, Jewish philosophers and scholars of »Wissenschaft des Judentums« like Salomon Munk, Manuel Joel, Hermann Cohen or Julius Guttmann exclude Kabbalah from the canon of Jewish philosophy proper, exemplified by Yehuda Halevi or Maimonides. It is only after World War I that Gershom Scholem inaugurates the modern research of Kabbalah as »mysticism«, juxtaposed to philosophy and to the rationalistic traditions inJudaism.
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Magid, Shaul. "From Theosophy to Midrash: Lurianic Exegesis and the Garden of Eden." AJS Review 22, no. 1 (April 1997): 37–75. http://dx.doi.org/10.1017/s0364009400009223.

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Until now, the academic study of Lurianic kabbala has largely pursued three roads of inquiry. The first, following Scholem, has been the study of Lurianic kabbala as a mystical and eschatological response to the historical events of the Jewish expulsion from Spain in 1492, an event viewed as the root of the mystical heresy of Shabbtai Tzvi. The second pathway has been the scholarly analysis of Lurianic teaching as the most extreme example of kabbalistic theosophy, surpassing both the Zohar and Cordoverean Kabbala in its intricate and complex delineation of the cosmic world. The third approach has addressed the unusually complicated task of deciphering, categorizing, and pointing out the voluminous manuscripts of Luria's students, a literary oeuvre which is as diverse as it is complex. While all of these are important and contribute to the overall understanding of what is the most influential kabbalistic doctrine since the Zohar, I would like to approach the Lurianic material from a different perspective.
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Di Biase, Giuliana. "Henry More against the Lurianic Kabbalah. The Arguments in the Fundamenta." RIVISTA DI STORIA DELLA FILOSOFIA, no. 1 (March 2022): 19–35. http://dx.doi.org/10.3280/sf2022-001002.

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The Cambridge Platonist Henry More was fiercely averse to the Lurianic Kabbalah, with which he became acquainted through the two tomes of the Kabbala denudata (1677; 1684). More contributed to the first tome substantially and was highly influential in shaping the reception of this work, edited by Christian Knorr von Rosenroth. He denounced the incompatibility of the Christian religion with Luria's system and in his last contribution, the Fundamenta, he put forward an apagogical argument meant to show the inconsistency of Luria's teaching. The article aims at exploring the nature of More's argument so as to highlight the philosophical essence of his criticism, the intention of which was to emphasize the incompatibility of the Kabbalah with any form of rational speculation. Luria's doctrine appeared to More to be a compromise between materialism and spiritualism, a sort of hybrid theory that was even worse than materialism, given its misleading theistic appearance as well as the lack of internal coherence. This compromise was also morally unacceptable, being symptomatic of weakness of the will.
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Magid, Shaul. "Lawrence Fine. Physician of the Soul, Healer of the Cosmos: Isaac Luria and His Kabbalistic Fellowship. Stanford: Stanford University Press, 2003. xiii, 480 pp." AJS Review 28, no. 2 (November 2004): 367–71. http://dx.doi.org/10.1017/s0364009404280217.

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It is perhaps unorthodox to begin a book review by citing something from the acknowledgments. In this case, however, I think it is quite apt. Describing his early foray into the study of Jewish mysticism, Lawrence Fine writes, “It was [Alexander] Altmann who said to me, in one of the earliest conversations I had with him after I arrived at Brandeis, that ‘nobody understands Lurianic Kabbala, not even Scholem,’ referring, of course to the preeminent historian of Jewish mysticism, Gershom Scholem.” It is a comment, I imagine, that Scholem may have even agreed with! In any case, Fine's book is an attempt, and one of the best to date, to try to make sense of the labyrinthine world of Lurianic Kabbala. Scholem argued that Lurianic metaphysics was a system developed as a response to historical phenomena, that is, the Jewish expulsion from Spain, and was largely a creative interpretation of, and commentary on, the Zohar. Neither Scholem nor his student Isaiah Tishby devoted any significant space to the historical context of Lurianic Kabbala or its particular cultural milieu, or the possibility of external influences on this mystical circle. Both assumed Luria had historiosophic and not cultural/historic concerns. This trajectory has, until recently, been the accepted framework of Lurianic scholarship.
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Benoit, Martine. "Martin Luther, Martin Luther und die Kabbala." Tsafon, no. 76 (December 1, 2018): 186–87. http://dx.doi.org/10.4000/tsafon.1518.

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Jung, Christian. "Wilhelm Schmidt-Biggemann, Geschichte der christlichen Kabbala." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 22 (December 31, 2019): 257–74. http://dx.doi.org/10.1075/bpjam.00053.jun.

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Kilcher, Andreas B. "Der Sprachmythos der Kabbala und die Ästhetische Moderne." Poetica 25, no. 3-4 (August 14, 1993): 237–61. http://dx.doi.org/10.30965/25890530-0250304002.

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Dissertations / Theses on the topic "Kabbala"

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Grözinger, Karl Erich. "Reuchlin und die Kabbala." Universität Potsdam, 1993. http://opus.kobv.de/ubp/volltexte/2008/1865/.

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Auszug: Hundert Jahre nachdem Johannes Reuchlin sein wissenschaftliches Werk vollendet hatte, war der von ihm hinterlassene Eindruck auf die europäische Wissenschaft und das europäische Denken so nachdrücklich, daß er - liebe- oder vorwurfsvoll - einmal >Rabbi Capnion< genannt wurde. Und wirklich - so meint Joseph Blau in seiner Darstellung der christlichen Kabbala - habe Reuchlin der hebräischen Literatur mehr gedient als mancher ordentliche Rabbiner. Ähnlich hat Gershom Scholem, der Begründer der modernen Kabbalaforschung, anläßlich der Entgegennahme des Reuchlin-Preises der Stadt Pforzheim im Jahre 1969 Reuchlin gerühmt, mit dem er die wissenschaftliche Erforschung der jüdischen Kabbala beginnen läßt. Einschränkend läßt Scholem indessen diese Auszeichnung erst für Reuchlins zweites Buch zur Kabbala gelten, für >De arte cabalistica<. Und in der Tat hat Reuchlin vom Erscheinen seines ersten kabbalistischen Werkes >De verbo mirifico< von 1494 bis zum Erscheinen der >Ars cabalistica< im Jahre 1517 beachtliche Fortschritte in seiner Kenntnis der Kabbala gemacht.
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Grözinger, Karl E. "Die Gegenwart der Kabbala - Sammelrezension neu aufgelegter kabbalistischer Werke." Universität Potsdam, 2005. http://opus.kobv.de/ubp/volltexte/2009/3908/.

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Schreck, Kerstin [Verfasser]. "Die Kabbala-Rezeption im Werk Gershom Scholems / Kerstin Schreck." Düsseldorf : Universitäts- und Landesbibliothek der Heinrich-Heine-Universität Düsseldorf, 2013. http://d-nb.info/1030099243/34.

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Schubert, Anselm. "Täufertum und Kabbalah : Augustin Bader und die Grenzen der Radikalen Reformation /." Gütersloh : Gütersloher Verlagshaus, 2008. http://deposit.d-nb.de/cgi-bin/dokserv?id=3100169&prov=M&dok_var=1&dok_ext=htm.

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Karlsson, Thomas. "Götisk kabbala och runisk alkemi : Johannes Bureus och den götiska esoterismen." Doctoral thesis, Stockholms universitet, Institutionen för etnologi, religionshistoria och genusstudier, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-37152.

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Gothicism in general, and the Swedish Gothicism in particular, had a close connection to the esoteric currents that were flourishing all over Europe in the Early Modern Period. Apocalyptic predictions and prophecies useful to Gothic propaganda were derived from contemporary esoteric streams, but alongside these came Hermetic and Neo-Platonic speculations of a more individual character that emphasized man’s gradual ascension toward a higher state. The foremost representative for this union of Gothicism and Esotericism was Johannes Bureus (1568-1652). Although a pioneer of runology and Swedish grammatical studies, Bureus felt he made his greatest contributions in the sphere of mysticism. Influenced by the concept of a Philosophia Perennis, Bureus believed this eternal philosophy was not only expressed by the ancient Greeks, Egyptians, and Hebrews, but also by the ancient Norse. Bureus represents what could be termed an Esoteric Gothicism. In his work, the ideal of Gothicism melds with Esotericism in the form of Alchemy, Kabbalah, Hermeticism, Astrology, and Magic. Bureus himself called his esoteric system a Nordic Kabbalah, a “Notaricon Suethica,” or a “Kabala Upsalica.” Bureus’s Esotericism is explicated primarily in his manuscripts such as the Cabbalistica, Antiquitates Scanziana, and especially Adulruna Rediviva (the latter produced in seven versions over a forty-year period), but also in his major opus, dedicated to his pupil Queen Christina, the printed apocalyptic book Nordlanda Lejonsens Rytande. In examining Esoteric Gothicism we can discern a further tendency within Gothicism beyond the national chauvinism typically seen as exemplifying the movement. In Bureus’s work, Gothic motifs are combined with runes and Old Norse themes in an imaginative manner, but most characteristic of Bureus is how he uses the results to describe a highly individual path of initiation which leads to unity with God. Bureus’s ideas may seem eccentric to a modern reader, but properly situating them in their historical context reveals the role he played in an influential current in European intellectual and spiritual history, a current often referred to by scholars as Western Esotericism.
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Karlsson, Thomas. "Götisk kabbala och runisk alkemi Johannes Bureus och den götiska esoterismen /." Stockholm : Institutionen för etnologi, religionshistoria och genusstudier, Stockholms universitet, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-37152.

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Koch, Katharina. "Franz Joseph Molitor und die jüdische Tradition Studien zu den kabbalistischen Quellen der "Philosophie der Geschichte"." Berlin New York de Gruyter, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2780938&prov=M&dok_var=1&dok_ext=htm.

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Schubert, Anselm. "Täufertum und Kabbalah Augustin Bader und die Grenzen der Radikalen Reformation." Gütersloh Gütersloher Verl.-Haus, 2006. http://d-nb.info/988549832/04.

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Roling, Bernd. "Aristotelische Naturphilosophie und christliche Kabbalah im Werk des Paulus Ritius." Tübingen Niemeyer, 2002. http://d-nb.info/982980108/04.

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Martini, Annett. "Vom Symbol zum Schweigen: Pseudo-Areopagitas De symbolica theologiaim Spiegel von Johannes Reuchlins christlicher Kabbala." Universität Potsdam, 2013. http://opus.kobv.de/ubp/volltexte/2013/6728/.

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Die christliche Kabbala des deutschen Humanisten Johannes Reuchlin ist entscheidend von seiner Vorstellung vom Wesen und von der Funktion des Symbols bestimmt. Dieser Beitrag sucht nach dem Ursprung von Reuchlins Symbolbegriff und stellt die These auf, dass Dionysius Pseudo-Areopagitas Bemerkungen über eine symbolica theologia Reuchlins Sicht auf die jüdische Mystik grundlegend beeinflusste. Darüber hinaus wird die Frage diskutiert, ob Reuchlins Idee von einer symbolischen Theologie, die auch in der modernen Forschung fortwirkt, den frühen Kabbalisten tatsächlich gerecht wird, oder ob Reuchlins Rezeption nicht vielmehr einer neuplatonischen Literatur geschuldet ist, die den jüdischen Mystikern überhaupt nicht zugänglich war.
The Christian kabbalah of the German humanist Johannes Reuchlin is largely determined by his conception of the essence and the function of the symbol. This essay attempts to trace Reuchlin’s concept of the symbol back to its sources. It proceeds from the hypothesis that Dionysius Pseudo-Areopagita’s remarks on a symbolica theologia essentially influenced Reuchlin’s approach to Jewish mysticism. Further, the question will be discussed whether Reuchlin’s idea of a symbolic theology does justice to the kabbalists from 13th century Spain. On close inspection it will become apparent that Reuchlin’s reception of a neo-platonic tradition in its Christian manifestation had no bearing on Jewish mysticism.
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Books on the topic "Kabbala"

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Bombushkar, I. S. Kabbala. Donet͡sk: "Kapitan", 2006.

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Wilder, Thornton. Kabbala: [roman]. Sankt-Peterburg: "Simpozium", 1999.

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Eschner, Michael D. Magische Kabbala. [Berlin]: Johanna Bohmeier & Co. Verlag, 1986.

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Laitman, Michael. Nauka Kabbala. 2nd ed. Moskva: NPF "Drevo zhizni", 2002.

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Biermann, Pieke. Berlin, Kabbala. Berlin: Transit, 1997.

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Wilhelm, Schmidt-Biggemann, ed. Christliche Kabbala. Ostfildern: Thorbecke, 2003.

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Mitwirkender, Tilly Michael 1963, and Papus 1865-1916, eds. ˜Dieœ Kabbala. 3rd ed. Wiesbaden: Marixverl., 2011.

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Goodman-Thau, Eveline, Gert Mattenklott, and Christoph Schulte, eds. Kabbala und Romantik. Berlin, New York: DE GRUYTER, 1994. http://dx.doi.org/10.1515/9783110944600.

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Laitman, Michael. Seri︠a︡ Nauka Kabbala. Thornhill, Ontario: Mezhdunarodnai︠a︡ Akademii︠a︡ Kabbaly, 2003.

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I͡U, Burmistrov K., Levin E, and Aleksandrov K, eds. Kabbala: Novye perspektivy. Ierusalim: Gesharim, 2010.

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Book chapters on the topic "Kabbala"

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Remus, Babett. "Kabbala." In Metzler Lexikon Religion, 146–48. Stuttgart: J.B. Metzler, 1999. http://dx.doi.org/10.1007/978-3-476-03703-9_50.

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Remus, Babett. "Kabbala." In Metzler Lexikon Religion, 678–80. Stuttgart: J.B. Metzler, 2005. http://dx.doi.org/10.1007/978-3-476-00091-0_240.

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Stanford, Peter. "Die Kabbala." In 50 Schlüsselideen Religion, 96–99. Heidelberg: Spektrum Akademischer Verlag, 2011. http://dx.doi.org/10.1007/978-3-8274-2639-0_25.

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Reder, Christian. "Kabbala, Alchemie." In Das Alphabet als Code Wörter und Zahlen, 77–95. Vienna: Springer Vienna, 2000. http://dx.doi.org/10.1007/978-3-7091-4811-2_7.

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"Kabbala." In Apokalypse und Politik, 9–17. Wilhelm Fink Verlag, 2017. http://dx.doi.org/10.30965/9783846760567_002.

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Kobusch, Theo. "3. Kabbala." In Geschichte der Philosophie Bd. 5: Die Philosophie des Hoch- und Spätmittelalters, 195–98. Verlag C.H.BECK oHG, 2011. http://dx.doi.org/10.17104/9783406703461-195.

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"1 . WAS IST KABBALA?" In Die Kabbala, 11–14. Wien: Böhlau Verlag, 2009. http://dx.doi.org/10.7767/boehlau.9783205119371.11.

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"9. DIE MESSIANISCHEN BEWEGUNGEN UND DIE KABBALA." In Die Kabbala, 110–51. Wien: Böhlau Verlag, 2009. http://dx.doi.org/10.7767/boehlau.9783205119371.110.

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"2. ANTIKE JÜDISCHE MYSTIK." In Die Kabbala, 15–20. Wien: Böhlau Verlag, 2009. http://dx.doi.org/10.7767/boehlau.9783205119371.15.

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"10. DER CHASSIDISMUS." In Die Kabbala, 152–64. Wien: Böhlau Verlag, 2009. http://dx.doi.org/10.7767/boehlau.9783205119371.152.

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Conference papers on the topic "Kabbala"

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SCHIPPER, HYMAN M., and RABBI RAPHAEL AFILALO. "Did the Kabbalah Anticipate Heisenberg’s Uncertainty Principle?" In Unified Field Mechanics II: Preliminary Formulations and Empirical Tests, 10th International Symposium Honouring Mathematical Physicist Jean-Pierre Vigier. WORLD SCIENTIFIC, 2017. http://dx.doi.org/10.1142/9789813232044_0032.

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SCHIPPER, HYMAN M. "Kabbalah and the Physics of David Bohm." In Unified Field Mechanics II: Preliminary Formulations and Empirical Tests, 10th International Symposium Honouring Mathematical Physicist Jean-Pierre Vigier. WORLD SCIENTIFIC, 2017. http://dx.doi.org/10.1142/9789813232044_0033.

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Halperin, Brett A., and Daniela K. Rosner. "Miracle Machine in the Making: Soulful Speculation with Kabbalah." In DIS '23: Designing Interactive Systems Conference. New York, NY, USA: ACM, 2023. http://dx.doi.org/10.1145/3563657.3595990.

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Lin, Jing. "Taoism and Kabbalah: Cosmic Cultivation Wisdom on Our Higher Being and Implications for Education." In 2022 AERA Annual Meeting. Washington DC: AERA, 2022. http://dx.doi.org/10.3102/1892152.

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Dileep Kumar, S. U., and A. Shoba. "Analysis of Mental Toughness among the Sprinters and Kabbadi Players." In Third International Conference on Current Trends in Engineering Science and Technology ICCTEST-2017. Grenze Scientific Society, 2017. http://dx.doi.org/10.21647/icctest/2017/48983.

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Oye, Joseph Adeniyi, Ogadimma Arisukwu, Festus Femi Asamu, Peter Bolade Ogunlade, Johnson Idowu Oye, and Grace Oladepe Oye. "Indigenous Crime Control Mechanisms in Kabba, Kogi State, Nigeria." In 2023 International Conference on Science, Engineering and Business for Sustainable Development Goals (SEB-SDG). IEEE, 2023. http://dx.doi.org/10.1109/seb-sdg57117.2023.10124604.

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