Relevant bibliographies by topics / Kabbale – Philosophie / Journal articles
To see the other types of publications on this topic, follow the link: Kabbale – Philosophie.

Journal articles on the topic 'Kabbale – Philosophie'

Author: Grafiati
Published: 4 June 2021
Last updated: 17 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Kabbale – Philosophie.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

Alcoloumbre, Thierry. "Entre philosophie juive et Kabbale : penser la transgression à l’époque moderne." Pardès N° 66, no. 1 (March 8, 2021): 129–50. http://dx.doi.org/10.3917/parde.066.0129.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Lavoie, Jean-Jacques. "Comptes rendus / Reviews of books: Moïse Hayyim Luzzatto (1707-1746). Kabbale et philosophie." Studies in Religion/Sciences Religieuses 36, no. 1 (March 2007): 173–74. http://dx.doi.org/10.1177/000842980703600120.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Ouaknin, Marc-Alain. "Quatre lectures. Sur le sens de l’infini dans la théologie, la kabbale et la philosophie juive." Revue française de psychanalyse 83, no. 4 (2019): 1091. http://dx.doi.org/10.3917/rfp.834.1091.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

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

Full text
Abstract:
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.
APA, Harvard, Vancouver, ISO, and other styles
5

Kwantes, Gemma. "Essay Review: Contemporary Kabbalah: New Scholarship, New Insights, New Contexts and Issues." ARIES 13, no. 2 (2013): 205–35. http://dx.doi.org/10.1163/15700593-13130203.

Full text
Abstract:
Le présent article recense cinq publications traitant de la kabbale contemporaine ou y faisant référence, toutes apparues autour de 2011. Il entend à la fois rendre compte de chaque ouvrage pris individuellement, et de l’ensemble en tant que contribution collective à l’étude d’un nouveau domaine de recherches. Avant tout, on défend l’idée que ces ouvrages marquent l’émergence d’une nouvelle phase dans l’étude académique contemporaine de la kabbale—une phase qui ne se limite plus au simple constat d’existence de cette dernière mais aborde l’exploration de ses manifestations concrètes, au demeurant très diversifiées. A eux cinq, ces travaux posent en tant que tels la question des modalités du rapport à la kabbale contemporaine, en montrant les bénéfices que l’on retire en particulier d’une approche multidisciplinaire et non-orthonormée du phénomène. Ajoutés à des publications antérieures, et bien que représentant encore un état préliminaire des études dans ce domaine, ces cinq ouvrages permettent de surcroît d’ouvrir un panorama déjà assez vaste sur le champ de recherches en question. C’est une telle vue d’ensemble que l’auteur voudrait fournir dans la seconde moitié de cet article, en associant ses propres découvertes à celles de la recherche actuelle.
APA, Harvard, Vancouver, ISO, and other styles
6

Meir, Jonatan. "The Beginnings of Kabbalah in America: The Unpublished Manuscripts of R. Levi Isaac Krakovsky." ARIES 13, no. 2 (2013): 237–68. http://dx.doi.org/10.1163/15700593-13130204.

Full text
Abstract:
L’article a pour sujet la personnalité extraordinaire du kabbaliste le Rabbin Levi Isaac Krakovsky (1891–1966), un des étudiants oubliés du Rabbin Yehuda Leib Ashlag (1885–1955). Krakovsky diffusait l’enseignement de son maître en Amérique en anglais, écrivait des douzaines de livres et essayait d’établir des yeshivot de Kabbalistes. Contrairement à son maître, il présentait un enseignement exotérique et une vision de diffusion de la Kabbale dans le monde entier. Son influence était minime, mais un de ses élèves était Shraga Philip Berg qui continuait son chemin et le complétait de plusieurs points de vue. L’article se base sur de riches matières archivales, parmi lesquelles de longues essays de l’auteur en manuscrit qui sont décrits ici pour la premiere fois. D’une telle façon, nous décrivons le dévelopment de la Kabbale en Amérique du début du vingtième siècle jusqu’ aujourd’hui.
APA, Harvard, Vancouver, ISO, and other styles
7

الفيضا, إبراهيم. "دريدا والتراث القبالي." الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 23, no. 91 (January 1, 2018): 140–07. http://dx.doi.org/10.35632/citj.v23i91.447.

Full text
Abstract:
يهدف هذا البحث إلى إبراز حضور التصوف اليهودي الباطني "القبالي" في نتاج الفيلسوف اليهودي الفرنسي جاك دريدا، وذلك بدراسة العلاقة بين الأدب الفلسفي واللاهوت أولاً، ثم التعريف بالتصوف اليهودي الباطني المعروف باسم القبالة، ثم التعريف الموجز بجاك دريدا وبعض اللحظات المهمة في مسيرته. بعد ذلك، توقَّف البحث عند مقالين قيِّمين للدارسة سوزان هاندلمان، والباحث إليوت وولفسون، اللذينِ أكَّدا -على التوالي- تأثُّر دريدا بالتصوف القبالي وتقاطعه معه. وأخيراً، عرض البحث لمثال تطبيقي على ذلك الحضور القبالي في نص دريدا. This critical study seeks to highlight the influence and presence of the Jewish Mystical tradition, Kabbalah, in the work of the French Jewish philosopher Jacques Derrida. The study initially tries to study the relationship between philosophy, literature, and theology. Then, it provides a short biography of Derrida and a basic definition of the Kabbalah. The paper critically discusses two important works, by Susan Handelman and Elliot Wolfson, on the influence and convergence of Kabbalah and Derrida’s work. As a practical example the study shows the presence of Kabbalah in two passages from Derrida.
APA, Harvard, Vancouver, ISO, and other styles
8

LAITMAN, MICHAEL, and ELI (ILIYA)VINOKUR. "Disclosure of Kabbalah." World Futures 62, no. 4 (June 2006): 264–81. http://dx.doi.org/10.1080/02604020600637171.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Guetta, Alessandro. "Philosophy and Kabbalah. Elia Benamozegh (1823–1900), a Progressive/Traditional Thinker." Religions 12, no. 8 (August 10, 2021): 625. http://dx.doi.org/10.3390/rel12080625.

Full text
Abstract:
Elia Benamozegh (born—1823 in Livorno and died—1900 in Livorno)—philosopher, biblical exegete, teacher at the Rabbinical College—was an original and fruitful thinker. At a time when the Jewish kabbalah, or esoteric tradition, was considered by the protagonists of Jewish studies as the result of an era of intellectual and religious decadence, Benamozegh indicated it to be the authentic theology of Judaism. In numerous works of varying nature, in Italian, French and Hebrew, the kabbalah is studied by comparing it with the thought of Spinoza and with German idealism (Hegel in particular), and, at a later stage, also with positivism and evolutionism. Benamozegh formulated a pluralistic religious philosophy open to progress by constantly referring to the first phase of Vico’s historicist philosophy and above all to the work of Vincenzo Gioberti. We can read this philosophy as an original and consistent response to the challenges of Modern, secularized thought.
APA, Harvard, Vancouver, ISO, and other styles
10

Kalman, Jason. "Job the Patient/Maimonides the Physician: A Case Study in the Unity of Maimonides' Thought." AJS Review 32, no. 1 (April 2008): 117–40. http://dx.doi.org/10.1017/s0364009408000068.

Full text
Abstract:
The study of Moses ben Maimon's works is ultimately tied into scholars' assumptions about whether they are reading the writings of Maimonides, the medieval Jewish philosopher par excellence, or Rambam, the premier medieval codifier of halakhah. Three approaches to interpreting his works have dominated scholarship for the last century. Some read the works as consisting of two essentially independent oeuvres: halakhic works written for one audience and philosophical works for another. Thus, Maimonides did not need to be consistent in his views. The supporters of Maimonides the philosopher read his halakhic works as secretly containing philosophical truths consistent with those in the Guide of the Perplexed (referred to as GP herein). The supporters of Rambam prefer to see the Mishneh Torah as the foremost statement of his views and the philosophical stance expressed in the Guide as disingenuous. In the words of Menachem Kellner, Maimonides is presented as “everything from a late convert to Kabbalah to a halakhist, who in truth disdained philosophy, to an Aristotelian philosopher, whose own innermost thoughts stood in conscious opposition to normative Jewish teachings.”
APA, Harvard, Vancouver, ISO, and other styles
11

Mercer, Christia. "Leibniz and the Kabbalah." Leibniz Society Review 5 (1995): 27–28. http://dx.doi.org/10.5840/leibniz199554.

Full text
APA, Harvard, Vancouver, ISO, and other styles
12

MAIMON, ODED. "Science and Kabbalah Evolution." World Futures 62, no. 4 (June 2006): 309–37. http://dx.doi.org/10.1080/02604020600637387.

Full text
APA, Harvard, Vancouver, ISO, and other styles
13

Heehs, Peter. "The Kabbalah, the Philosophie Cosmique, and the Integral Yoga. A Study in Cross-Cultural Influence." Aries 11, no. 2 (2011): 219–47. http://dx.doi.org/10.1163/156798911x581252.

Full text
APA, Harvard, Vancouver, ISO, and other styles
14

Kwantes, Gemma. "Kabbalah and the Spiritual Quest: The Kabbalah Centre in America." Aries 9, no. 2 (2009): 280–82. http://dx.doi.org/10.1163/156798909x444888.

Full text
APA, Harvard, Vancouver, ISO, and other styles
15

Voss, Karen-Claire, and Antoine Faivre. "Western Esotericism and the Science of Religions." Numen 42, no. 1 (1995): 48–77. http://dx.doi.org/10.1163/1568527952598756.

Full text
Abstract:
AbstractThe term “esotericism” refers here to the modern esoteric currents in the West (15th to 20th centuries), i.e. to a diverse group of works, authors, trends, which possess an “air de famille” and which must be studied as a part of the history of religions because of the specific form it has acquired in the West from the Renaissance on. This field is comprised of currents like: alchemy (its philosophical and/or “spiritual” aspects); the philosophia occulta; Christian Kabbalah; Paracelsianism and the Naturphilosophie in its wake; theosophy (Jacob Boehme and his followers, up to and including the Theosophical Society); Rosicrucianism of the 17th century and the subsequent similarly-oriented initiatic societies; and hermetism, i.e. the reception of the Greek Hermetica in modern times.
APA, Harvard, Vancouver, ISO, and other styles
16

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.

Full text
Abstract:
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.
APA, Harvard, Vancouver, ISO, and other styles
17

SOFER, AVIHU, and RACHEL SONIA LAITMAN. "The Science of Kabbalah: An Overview." World Futures 62, no. 4 (June 2006): 291–99. http://dx.doi.org/10.1080/02604020600637254.

Full text
APA, Harvard, Vancouver, ISO, and other styles
18

Mahlev, Haim. "Kabbalah as Philosophia Perennis?: The Image of Judaism in the German Early Enlightenment: Three Studies." Jewish Quarterly Review 104, no. 2 (2014): 234–57. http://dx.doi.org/10.1353/jqr.2014.0015.

Full text
APA, Harvard, Vancouver, ISO, and other styles
19

Kiener, Ronald C. "Lost in Translation: The Improbable Task of Rendering Esoteric Jewish Mystical Works into English." Journal of Chinese Philosophy 45, no. 3-4 (March 3, 2018): 140–49. http://dx.doi.org/10.1163/15406253-0450304005.

Full text
Abstract:
In this paper, I propose that we are in the midst of an English language “translation movement” targeting historic texts of Kabbalah. This translation project is a distinctive feature of recent American Jewish culture, beginning in the 1970s and continuing to this day. It has both a scholarly and evangelistic component. As a result, a not insubstantial library of heretofore inaccessible material has been made available to a general English-reading audience, making it possible to offer the English reader a gamut of primary texts in translation. I then consider some of the technical features of translating esoteric Kabbalah into English. I situate the key feature of esoteric aura which drips from such texts within George Steiner’s “hermeneutic motion.” I conclude that the only proven recourse for conveying the meaning of translated esoteric texts is through copious use of glosses and learned textual notes.
APA, Harvard, Vancouver, ISO, and other styles
20

Werdiger, Ori. "On the Possibility of and Justification for a Philosophical Interpretation of Kabbalah: The Scholem-Gordin Correspondence." Naharaim 14, no. 2 (December 16, 2020): 297–312. http://dx.doi.org/10.1515/naha-2020-0005.

Full text
Abstract:
AbstractThis article introduces and discusses a short correspondence that took place in November 1931 between Gershom Scholem and Jacob Gordin. Gordin was a Russian-Jewish philosopher of religion, an expert on Hermann Cohen, and a founding figure of the postwar Paris School of Jewish Thought. The initial motivation for the correspondence was Scholem’s wish to produce a critical edition of the 17th century kabbalistic work, Shaar Hashamayim by Abraham Cohen Herrera, for which he asked for Gordin’s help. A close reading of Gordin’s response to Scholem and Scholem’s belated response to Gordin highlight the respective views of these thinkers regarding the relationship between kabbalah and Western philosophy in the modern era, and in German idealism in particular. The article is followed by a translation of the correspondence.
APA, Harvard, Vancouver, ISO, and other styles
21

Döhn, Raphael. "Die Wahrheit des fiktionalen Mythos." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 63, no. 3 (September 1, 2021): 316–28. http://dx.doi.org/10.1515/nzsth-2021-0018.

Full text
Abstract:
Zusammenfassung Dieser Beitrag fokussiert den von Hans Jonas in Der Gottesbegriff nach Auschwitz. Eine jüdische Stimme als Antwort auf die Theodizeefrage skizzierten Mythos und setzt ihn in Beziehung zu Fiktionalitätsdiskursen. An die Darstellung und Erläuterung des Mythos schließen sich Ausführungen zu den ihm zugrundeliegenden Quellen (u. a. Gnosis, Kabbala, Hegel) sowie zu Jonas’ eigenen Reflexionen zur Textgattung und zu den Kernaussagen des Mythos an. Nach einer christlich-theologischen Würdigung der jonasschen Religionsphilosophie wird der Mythos unter Bezugnahme auf Fiktionalitätsdiskurse betrachtet und auf Berührungspunkte mit jüdischen, christlichen und gnostischen Weltentstehungs- und Welterklärungserzählungen aufmerksam gemacht.
APA, Harvard, Vancouver, ISO, and other styles
22

KELLOGG, MICHAEL R. "Matter and Form in the Science of Kabbalah." World Futures 62, no. 4 (June 2006): 338–42. http://dx.doi.org/10.1080/02604020600637437.

Full text
APA, Harvard, Vancouver, ISO, and other styles
23

Kilcher, Andreas. "Franz Joseph Molitors Kabbala-Projekt vor dem Hintergrund seiner intellektuellen Biographie." Zeitschrift für Religions- und Geistesgeschichte 55, no. 2 (2003): 138–66. http://dx.doi.org/10.1163/157007303764777817.

Full text
APA, Harvard, Vancouver, ISO, and other styles
24

Lachter, Hartley. "Kabbalah, Philosophy, and the Jewish-Christian Debate: Reconsidering the Early Works of Joseph Gikatilla." Journal of Jewish Thought and Philosophy 16, no. 1 (2008): 1–58. http://dx.doi.org/10.1163/105369908785822124.

Full text
Abstract:
AbstractJoseph Gikatilla's early works, composed during the 1270s, have been understood by many scholars as a fusion of Kabbalah and philosophy—an approach that he abandoned in his later compositions. This paper argues that Gikatilla's early works are in fact consistent with his later works, and that the differences between the two can be explained by the polemical engagement during his early period with Jewish philosophy and Christian missionizing. By subtly drawing Jewish students of philosophy away from Aristotelian speculation and towards Kabbalah, Gikatilla sought in his early works to lay the foundation for an understanding of Judaism based on kabbalistic mytho-poesis and ecstatic mystical experience.
APA, Harvard, Vancouver, ISO, and other styles
25

Terracciano, Pasquale. "The Origen of Pico’s Kabbalah: Esoteric Wisdom and the Dignity of Man." Journal of the History of Ideas 79, no. 3 (2018): 343–61. http://dx.doi.org/10.1353/jhi.2018.0021.

Full text
APA, Harvard, Vancouver, ISO, and other styles
26

Wolfson, Elliot. "Secrecy, Modesty, and the Feminine: Kabbalistic Traces in the Thought of Levinas." Journal of Jewish Thought and Philosophy 14, no. 1-2 (2006): 193–224. http://dx.doi.org/10.1163/105369906779159571.

Full text
Abstract:
AbstractA number of scholars have discussed the possible affinities between Levinas and the kabbalah. In this essay, I explore the nexus between eros, secrecy, modesty, and the feminine in the thought of Levinas compared to a similar complex of ideas elicited from kabbalistic speculation. In addition to the likelihood that Levinas may have been influenced by the interrelatedness of these motifs in kabbalistic lore, I argue that he proffers an anti-theosophic interpretation of kabbalah, which accords with his rejection of the dogma of incarnation and the related polemical depiction of Christianity as idolatry. The appropriation of the kabbalistic hermeneutic on the part of Levinas, therefore, entailed a major revision. In translating the ontological into the ethical, Levinas divests the secret of its secretive potency, but thereby fostered an esoteric reading of Jewish esotericism.
APA, Harvard, Vancouver, ISO, and other styles
27

McGrath, S. J. "Schelling on the Unconscious." Research in Phenomenology 40, no. 1 (2010): 72–91. http://dx.doi.org/10.1163/008555510x12626616014664.

Full text
Abstract:
AbstractThe early Schelling and the romantics constructed the unconscious in order to overcome the modern split between subjectivity and nature, mind and body, a split legislated by Cartesian representationalism. Influenced by Boehme and Kabbalah, the later Schelling modified his notion of the unconscious to include the decision to be oneself, which must sink beneath consciousness so that it might serve as the ground of one’s creative and personal acts. Slavoj Zizek has read the later Schelling’s unconscious as a prototype of Lacan’s reactive unconscious, an unconscious that only exists as the excluded other of consciousness. This reading, though close to the text of Schelling, misses something essential: the unconscious for Schelling is not a repression but a condition of the possibility of life and love.
APA, Harvard, Vancouver, ISO, and other styles
28

Grene, Marjorie. "Leibniz and the Kabbalah. Allison P. Coudert." Isis 88, no. 2 (June 1997): 339–40. http://dx.doi.org/10.1086/383720.

Full text
APA, Harvard, Vancouver, ISO, and other styles
29

Endel, Maria, and Konstantin Burmistrov. "THE PLACE OF KABBALAH IN THE DOCTRINE OF RUSSIAN FREEMASONS." Aries 4, no. 1 (2004): 27–68. http://dx.doi.org/10.1163/157005904322765310.

Full text
APA, Harvard, Vancouver, ISO, and other styles
30

Lærke, Mogens. "Three texts on the Kabbalah: More, Wachter, Leibniz, and the philosophy of the Hebrews." British Journal for the History of Philosophy 25, no. 5 (May 8, 2017): 1011–30. http://dx.doi.org/10.1080/09608788.2017.1317234.

Full text
APA, Harvard, Vancouver, ISO, and other styles
31

Melamed, Yitzhak Y. "The Influence of Abraham Cohen de Herrera's Kabbalah on Spinoza's Metaphysics by Miquel Beltràn." Journal of the History of Philosophy 55, no. 3 (2017): 544–45. http://dx.doi.org/10.1353/hph.2017.0059.

Full text
APA, Harvard, Vancouver, ISO, and other styles
32

Necker, Gerold. "Kabbalah, education, and prayer: Jewish learning in the seventeenth century." Educational Philosophy and Theory 50, no. 6-7 (September 21, 2017): 621–30. http://dx.doi.org/10.1080/00131857.2017.1373344.

Full text
APA, Harvard, Vancouver, ISO, and other styles
33

Margolin, Ron. "The Imperfect God." European Journal for Philosophy of Religion 12, no. 2 (June 30, 2020): 65. http://dx.doi.org/10.24204/ejpr.v12i2.3329.

Full text
Abstract:
This paper focuses on the Hasidic view, namely, that human flaws do not function as a barrier between a fallen humanity and a perfect deity, since the whole of creation stems from a divine act of self-contraction. Thus, we need not be discouraged by our own shortcomings, nor by those of our loved ones. Rather, seeing our flaws in the face of another should remind us that imperfection is an aspect of the God who created us. Such a positive approach to human fallibility arouses forgiveness, mutual acceptance, and a hope for repair, and, therefore, has much to recommend itself. In the first part of the paper, I argue that the notion of a perfect God derives from the Greeks rather than the Hebrew Bible. A review of classical philosophies and the idea of God’s imperfection is followed by a consideration of several Jewish attempts to resolve the dichotomy between Divine perfection and an imperfect creation. I focus on Lurianic Kabbalah, Hans Jonas, and on the Hasidic concept of "Ayin" or “nothingness” as the very source of redemption. This Hasidic idea, which was further expanded upon by the Baal Shem Tov’s students, appears in a tale recounted by his great-grandson R. Nachman of Bratslav called “The Hanging Lamp.” I focus on the tale, which illustrates the idea that knowledge of human imperfection is itself a means of perfection and redemption.
APA, Harvard, Vancouver, ISO, and other styles
34

Fishman, David E. "Rabbi Moshe Isserles and the Study of Science Among Polish Rabbis." Science in Context 10, no. 4 (1997): 571–88. http://dx.doi.org/10.1017/s0269889700002817.

Full text
Abstract:
Conventional wisdom has it that Ashkenazic rabbinic culture was far less receptive to non-Jewish learning and worldly disciplines than its Sephardic counterpart. Whereas great Sephardic rabbis such as Maimonides and many others were masters of philosophy, medicine, and science, Ashkenazic rabbis usually restricted their intellectual horizons to talmudic literature and, in the best of cases, “broadened” them to include the Bible and/or Kabbalah. Ashkenazic rabbinic culture was, according to this image, insular and unidimensional.
APA, Harvard, Vancouver, ISO, and other styles
35

Myers, Jody. "From Yoga to Kabbalah: Religious Exoticism and the Logics of Bricolage." Journal of Contemporary Religion 31, no. 1 (December 20, 2015): 153–54. http://dx.doi.org/10.1080/13537903.2016.1109900.

Full text
APA, Harvard, Vancouver, ISO, and other styles
36

SATINOVER, JEFFREY. "Quantum Theory and the Boundary between Science and Spirit: Some Remarks from a Friend of Kabbalah." World Futures 62, no. 4 (June 2006): 300–308. http://dx.doi.org/10.1080/02604020600637312.

Full text
APA, Harvard, Vancouver, ISO, and other styles
37

KOSINEC, ANTHONY. "Kabbalah and the Building of a New Civilization: The Task of Disseminating the Knowledge of Change." World Futures 62, no. 4 (June 2006): 343–47. http://dx.doi.org/10.1080/02604020600637445.

Full text
APA, Harvard, Vancouver, ISO, and other styles
38

Matveyev, Yoel. "Between Enlightenment and Romanticism: Computational Kabbalah of Rabbi Pinchas Elijah Hurwitz." History and Philosophy of Logic 32, no. 1 (February 2011): 85–101. http://dx.doi.org/10.1080/01445340.2010.506106.

Full text
APA, Harvard, Vancouver, ISO, and other styles
39

Andersson, Bo. "Bo Andersson, review of Wilhelm Schmidt-Biggemann:Geschichte der christlichen Kabbala. Band 1:15. und 16. Jahrhundert(Clavis Pansophiae, 10,1). Stuttgart-Bad Cannstatt: frommann-holzboog, 2012. ISBN 978–3-7728–2569–9. 699 S.Geschichte der christlichen Kabbala. Bd. 2:1600 – 1660(Clavis Pansophiae, 10,2). Stuttgart-Bad Cannstatt: frommann-holzboog, 2013. ISBN 978–3-7728–2570–5. 383 S." Studia Neophilologica 86, no. 1 (January 2, 2014): 102–6. http://dx.doi.org/10.1080/00393274.2014.900963.

Full text
APA, Harvard, Vancouver, ISO, and other styles
40

Mayse, Ariel Evan. "Setting the Table Anew: Law and Spirit in a Nineteenth-Century Hasidic Code." Journal of Jewish Thought and Philosophy 27, no. 2 (September 20, 2019): 210–42. http://dx.doi.org/10.1163/1477285x-12341303.

Full text
Abstract:
AbstractThis essay interrogates the legal discourse of Shulḥan ha-Tahor, a curious—and curiously understudied—work of Hasidic halakhah written by Rabbi Yitzḥak Ayzik Yehudah Yehiel Safrin of Komarno. The book is, at heart, a systematic reformulation of Jewish law in light of Kabbalah, Hasidism, and the quest for personal mystical experience. Shulḥan ha-Tahor offers a rare case study for the interface of mystical experience, Hasidic devotional values, and kabbalistic doctrine as they explicitly shape the codified forms—and norms—of halakhah. The essay reveals a different side of Jewish modernity through a close reading of an exceptional nineteenth-century legal code.
APA, Harvard, Vancouver, ISO, and other styles
41

Idel, Moshe. "Perceptions of Kabbalah in the second half of the 18th century." Journal of Jewish Thought and Philosophy 1, no. 1 (1992): 55–114. http://dx.doi.org/10.1163/105369992790231059.

Full text
APA, Harvard, Vancouver, ISO, and other styles
42

Zamora, Lois Parkinson, and Jaime Alazraki. "Borges and the Kabbalah: And Other Essays on His Fiction and Poetry." South Central Review 8, no. 1 (1991): 114. http://dx.doi.org/10.2307/3189322.

Full text
APA, Harvard, Vancouver, ISO, and other styles
43

Goodrick-Clarke, Nicholas. "Ramon Lull's New World Order: Esoteric Evangelism and Frontline Philosophy Raimundo Lullo e il nuove ordine mondiale: evangelismo esoterico e filosofia militante." Aries 9, no. 2 (2009): 175–94. http://dx.doi.org/10.1163/156798909x444815.

Full text
Abstract:
AbstractTra le sue numerose conquiste, il poeta, romanziere, linguista e missionario e mistico catalano Raimondo Lullo (1232–1316) deve la sua fama soprattutto alla sua celebre Arte, un sistema di produzione logico e metafisico. Nelle intenzioni di Lullo, tale Arte doveva servire come evangelo esoterico per Christiani, Ebrei e Musulmani attraverso l'istituzione di una forma di conoscenza assoluta e indipendente dall'autorità dottrinale. La forma esoterica di evangelismo cristiano elaborata da Lulla traeva ispirazione da varie fonti del Neoplatonismo cristiano, del Sufismo, della filosofia musulmana e forse della Kabbalah presenti nella Spagna del tardo XIII secolo. Il pensiero lulliano, nutritosi in questo modo di una varietà di tradizioni, offre un perfetto esempio medievale do come diverse correnti dell'esoterismo occidentale potessero trovare un'armonizzazione e una concordanza. La sua condordanza puntava fungesse da strumento missionario per la conversione al Cristianesimo di Musulmani e Mongoli, in un'epoca di grave instabilità globale. L'Arte lulliana esemplifica esoterismo occidentale in fuzione di una specifica finalità politica, che investiva evangelismo e impegno militante. La sua visione di un nuovo ordine globale presentano tratti decisamente profetici se considerati nell'attuale contesto di rinascita dell'Islam.
APA, Harvard, Vancouver, ISO, and other styles
44

Tanenbaum, Adena. "Kabbalah in a Literary Key: Mystical Motifs in Zechariah Aldāhirī's Sefer hamusar." Journal of Jewish Thought and Philosophy 17, no. 1 (2009): 47–99. http://dx.doi.org/10.1163/147728509x448984.

Full text
Abstract:
AbstractZechariah Aldāhirī's maqāma collection, Sefer hamusar (Yemen, c. 1580), is a literary work modeled on the Arabic Maqāmāt of al-Harīrī and the Hebrew Tahkemoni of Alharizi. Although largely fictional in nature, the work offers intriguing evidence of the transmission of kabbalistic thought to Yemen in the sixteenth century. This paper argues that Aldāhirī exploited the text's lighthearted belletristic framework to bring kabbalistic theosophy, literature, and liturgical customs to the attention of a largely uninitiated public in Yemen. But Aldāhirī also conveys an ambivalence towards his project when he parodies the new taste for kabbalistic learning by embedding mystical ideas in complex narratives.
APA, Harvard, Vancouver, ISO, and other styles
45

Praet, Danny. "Kabbala loculariter Denudata E.T.A. Hoffmann’s ironical use of Rosicrucianism, alchemy and esoteric philosophy as narrative substructures in Die Irrungen and Die Geheimnisse." Deutsche Vierteljahrsschrift für Literaturwissenschaft und Geistesgeschichte 79, no. 2 (June 2005): 253–85. http://dx.doi.org/10.1007/bf03374702.

Full text
APA, Harvard, Vancouver, ISO, and other styles
46

Giller, Pinchas. "Nesirah: Myth and Androgyny in Late Kabbalistic Practice." Journal of Jewish Thought and Philosophy 12, no. 3 (2003): 63–86. http://dx.doi.org/10.1163/105369903776759300.

Full text
Abstract:
AbstractJewish mysticism, in its classical period, is replete with images and theories that employ a mythic view of gender. This article will review a motif that has not been the subject of particular scholarly attention, that of the nesirah. The motif of the nesirah clearly has its origins in the most ancient understandings on the proclivities of the feminine aspects of Divinity. That a mythic motif that encompassed such a brazen sexuality was retained and worked into the core of classical Kabbalah is indicative of the resonance of the myth, and the reluctance of the creators of the mystical canon to relinquish a tradition that they clearly viewed as essential, notwithstanding its challenges to the monotheistic ideal of classical, exoteric Judaism.
APA, Harvard, Vancouver, ISO, and other styles
47

Harding, Brian. "Heidegger and Kabbalah: Hidden Gnosis and the Path of Poiēsis. By Elliot R.Wolfson. Pp. 468, Bloomington, Indiana University Press, 2019, $47.99." Heythrop Journal 62, no. 1 (December 26, 2020): 163. http://dx.doi.org/10.1111/heyj.13727.

Full text
APA, Harvard, Vancouver, ISO, and other styles
48

Marquès Bennasar, Llorenç. "Miquel Beltrán, The Influence of Abraham Cohen de Herrera’s Kabbalah on Spinoza’s Metaphysics. Brill, Leiden/Boston, 2016. 449 páginas. ISBN: 978-90- 04-31567-9." Anales del Seminario de Historia de la Filosofía 34, no. 1 (April 5, 2017): 261–64. http://dx.doi.org/10.5209/ashf.55667.

Full text
APA, Harvard, Vancouver, ISO, and other styles
49

Neumann, Bernd. "Der Blick des großen Alexander, die jüdische Assimilation und die „kosmische Verfügbarkeit des Weibes“: Franz Kafkas letzter Roman Das Schloß als das Ende einer „neuen Kabbala“?" Deutsche Vierteljahrsschrift für Literaturwissenschaft und Geistesgeschichte 79, no. 2 (June 2005): 307–40. http://dx.doi.org/10.1007/bf03374704.

Full text
APA, Harvard, Vancouver, ISO, and other styles
50

Brown, Stuart. "Allison P. Coudert, Leibniz and the Kabbalah. International Archives of the History of Ideas. Dordrecht: Kluwer Academic, 1995. Pp. xvii + 218. ISBN 0-7923-3114-1. £68.00, $109.00, Dfl. 165.00." British Journal for the History of Science 29, no. 2 (June 1996): 234–36. http://dx.doi.org/10.1017/s0007087400034300.

Full text
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the bibliographies on the topic 'Kabbale – Philosophie' for other source types:
Dissertations / Theses Books
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography