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Journal articles on the topic 'Modern Jewish Philosophy'

Author: Grafiati

Published: 3 June 2025

Last updated: 31 July 2025

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1

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 c

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2

Dvorkin, I. "Jewish philosophy as a Direction of the World philosophy of Modern and Contemporary Times." RUDN Journal of Philosophy 23, no. 4 (2019): 430–42. http://dx.doi.org/10.22363/2313-2302-2019-23-4-430-442.

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This article represents an analysis of the Jewish philosophy of the Modern and Contemporary as the holistic phenomenon. In contrast to antiquity and the Middle Ages, when philosophy was a rather marginal part of Jewish thought, in Modern Times Jewish philosophy is formed as a distinct part of the World philosophy. Despite the fact that representatives of Jewish philosophy wrote in different languages and actively participated in the different national schools of philosophy, their work has internal continuity and integrity. The article formulates the following five criteria for belonging to Jew

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Sleptsova, V. V. "Jewish Religious and Philosophic Thought through the Lens of Analytical Philosophy." Concept: philosophy, religion, culture 6, no. 3 (2022): 171–78. http://dx.doi.org/10.24833/2541-8831-2022-3-23-171-178.

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The reviewed Jewish Philosophy in an Analytic Age is a unique collection of essays that combine analytical philosophy to the Jewish religion. Analytical approach has been widely applied to Christianity since the 1980s and marked the legitimization of analytical philosophy of religion. This turn is primarily associated with the names of Alvin Plantinga, Richard Swinburne and others. At the same time the texts by Jewish religious philosophers are rarely, if ever, considered through the prism of analytical philosophy of religion and analytical theology. This collection of essays is not only valua

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Zank, Michael. "The Heteronomy of Modern Jewish Philosophy." Journal of Jewish Thought and Philosophy 20, no. 1 (2012): 99–134. http://dx.doi.org/10.1163/147728512x629835.

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Zank, Michael. "Zwischen den Stühlen? On the Taxonomic Anxieties of Modern Jewish Philosophy." European Journal of Jewish Studies 1, no. 1 (2007): 105–34. http://dx.doi.org/10.1163/187247107780557191.

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AbstractAs a subfield of Jewish Studies modern Jewish philosophy is haunted by challenges arising from the culturally specific circumstances and original goals pursued by the Jewish philosophers of the past that are no longer immediately accessible. This essay looks at systematic and historical aspects of Jewish philosophy with the aim of determining ways of retrieving the plausibility of a taxonomically problematic field operating at the intersections of philosophy, history, religion, and Judaism.

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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 (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 awa

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Levy, Ze'ev. "On the Aquedah in Modern Philosophy." Journal of Jewish Thought and Philosophy 15, no. 1 (2007): 85–108. http://dx.doi.org/10.1163/105369907781148560.

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AbstractThe story of the Aquedah represents one of the most moving stories of the Bible. Most modern discussions on it take their point of departure from Soren Kierkegaard's Fear and Trembling. I shall do so too in this essay, which focuses on the relations between ethics and religious belief and tries to show that Kierkegaard misinterpreted the story. The inquiry analyzes philosophical responses to the Aquedah from Philo and Jewish and non-Jewish philosophers until the present. It underscores its paradoxical implications, including a structuralist analysis and comparison of the Aquedah with t

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8

Sacks, Elias. "Exegesis and Politics Between East and West: Nachman Krochmal, Moses Mendelssohn, and Modern Jewish Thought." Harvard Theological Review 114, no. 4 (2021): 508–35. http://dx.doi.org/10.1017/s0017816021000274.

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AbstractRecent scholarship on modern Jewish thought has sought to overcome the field’s Germanocentrism by recovering diverse visions of Jewish life across eastern and western Europe. While studies typically emphasize either striking differences or surprising affinities between these settings, I use the neglected eastern European philosopher Nachman Krochmal to highlight a strategy of creative appropriation and redirection—an eastern European strategy of breaking with German-Jewish philosophy precisely by deploying that tradition’s own resources. One of modern Jewish philosophy’s early episodes

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Abdalameer Nayyef Al- HUDEEB, Faeza. "THE IMPACT OF ISLAMIC PHILOSOPHY ON JEWISH PHILOSOPHY MUSA BIN MAIMON (MODEL)." International Journal of Education and Language Studies 04, no. 01 (2023): 15–23. http://dx.doi.org/10.47832/2791-9323.1-4.2.

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Arab culture influenced Jewish intellectual life in all its aspects. It affected Hebrew literature, Arabic grammar, modern Hebrew poetry and modern Hebrew prose, but the most influential was in the field of Jewish philosophical thought. Islamic Spain was influenced by various philosophical and religious fields, and Islamic thought began to be evident in Jewish philosophical thought. A number of thinkers appeared in Spain, among them: Ibn Asra, Ibn Arabi, and Ibn Rushd, and they were credited with mixing philosophy with religion. The works of Ibn Rushd and Maimonides are the ideal picture of th

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Wright, Tamra. "Reasoning after Revelation: Dialoguesin Modern Jewish Philosophy." Journal of Jewish Studies 51, no. 1 (2000): 170–71. http://dx.doi.org/10.18647/2267/jjs-2000.

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11

Takayanagi, Shun'ichi. "The Cambridge Companion to Modern Jewish Philosophy." Modern Schoolman 87, no. 1 (2009): 80–82. http://dx.doi.org/10.5840/schoolman200987116.

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12

Splitter, Wolfgang. ",,Wir bitten euch, dieses Geld anzunehmen“ Jüdische Hilfe für die Salzburger und Berchtesgadener Emigranten 1732/33." Zeitschrift für Religions- und Geistesgeschichte 63, no. 4 (2011): 332–47. http://dx.doi.org/10.1163/157007311798293566.

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AbstractThe expulsion of the Lutherans from the Catholic Archbishopric of Salzburg and adjacent Berchtesgaden is a prominent example of early modern confessional migration. Until now, however, the liberal support these emigrants enjoyed from Jewish individuals and entire Jewish communities on their way to Brandenburg-Prussia and other Protestant territories has not yet received any scholarly attention of note. Based on contemporary sources, this article analyzes all known cases of Jews aiding these expellees. While anti-Jewish sentiments widely persisted among German Lutherans, pietist theolog

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Rynhold, Daniel. "Covenant, History, and the Holocaust: Revisiting Emil Fackenheim's Jewish Philosophy." Harvard Theological Review 109, no. 1 (2016): 129–43. http://dx.doi.org/10.1017/s0017816015000516.

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In the twentieth century, historical circumstance in the form of the Holocaust led to theodicy's returning to the forefront of the philosophical agenda, particularly in Jewish thought. As a result, post-Holocaust theology is almost always an element of introductory courses on modern and contemporary Jewish philosophy, if not introductory courses on modern Judaism simpliciter. Many working in the field of Jewish philosophy, therefore, probably first encounter Emil Fackenheim (1916–2003), and the infamous turn of phrase that ensured his immortality in the realm of Jewish thought, early on in the

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ALDES WURGAFT, BENJAMIN. "CULTURE AND LAW IN WEIMAR JEWISH MEDIEVALISM: LEO STRAUSS'S CRITIQUE OF JULIUS GUTTMANN." Modern Intellectual History 11, no. 1 (2014): 119–46. http://dx.doi.org/10.1017/s1479244313000358.

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The German Jewish historian of political philosophy Leo Strauss is best known for mature works in which he proposed the existence of an esoteric tradition in political philosophy, attacked the liberal tradition of political thought, and defended a classical approach to natural right against its modern counterparts. This essay demonstrates that in his youth, beginning during a scholarly apprenticeship at the Berlin Akademie für die Wissenschaft des Judentums, Strauss championed “medievals” (rather than ancients) against “moderns,” and did so through a sparring match with his postdoctoral superv

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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 discu

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Kornberg, Jacques, and Ezra Mendelsohn. "On Modern Jewish Politics." Journal of Interdisciplinary History 26, no. 3 (1996): 555. http://dx.doi.org/10.2307/206090.

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17

Belov, V. N. "Modern Jewish Philosophy in Search of a (Self) Definition." RUDN Journal of Philosophy 23, no. 4 (2019): 391–97. http://dx.doi.org/10.22363/2313-2302-2019-23-4-391-397.

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Kepnes, Steven. "Reflections on the Religious Other from Modern Jewish Philosophy." Contemporary Jewry 40, no. 1 (2020): 67–83. http://dx.doi.org/10.1007/s12397-020-09326-2.

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19

Goldberg, Michael. "An Introduction to Modern Jewish Philosophy. Norbert M. Samuelson." Journal of Religion 70, no. 2 (1990): 282–83. http://dx.doi.org/10.1086/488377.

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Bohak, Gideon. "How Jewish Magic Survived the Disenchantment of the World." Aries 19, no. 1 (2019): 7–37. http://dx.doi.org/10.1163/15700593-01901002.

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Abstract Jewish magic is thriving in present-day Israel, in spite of the supposed disenchantment of the modern world. To see how it survived from Antiquity and the Middle Ages to our own days, this essay surveys the development of Jewish magic in the modern period. It begins with the Jews of Europe, where the printing of books of popular medicine and “practical Kabbalah,” and the Enlightenment’s war on magic, led to the transformation and marginalization of many Jewish magical texts and practices, but did not entirely eradicate them. It then turns to the Jews of the Islamicate world, who were

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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 (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

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22

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

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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

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23

Tilly, Michael. "Vor dem ,,Judenspiegel". Wilhelm Marr und die Juden in Hamburg." Zeitschrift für Religions- und Geistesgeschichte 58, no. 1 (2006): 1–15. http://dx.doi.org/10.1163/157007306775310026.

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AbstractThe article examines the historical and cultural background for the blatantly anti-Jewish argumentation of the political agitator and writer William Marr in his programmatic pamphlet ,,Der Judenspiegel" (,,The Jewish Mirror", Hamburg 1862). Attention will be paid in particular to the events and procedures within the contemporary Jewish community in Hamburg. The ,,Judenspiegel" clearly exhibits the close relationship between the struggle for the equal civil rights of the German Jews and the development of the modern anti-Semitic ideology.

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Charmé, Stuart Zane, S. Daniel Breslauer, and Stuart Zane Charme. "Modern Jewish Morality: A Bibliographical Survey." Review of Religious Research 29, no. 3 (1988): 337. http://dx.doi.org/10.2307/3511251.

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Nisenbaum, Karin. "Modern Jewish Philosophy: Universal Human Questions Phrased in Concepts Derived from the Jewish Tradition." International Journal of Philosophical Studies 23, no. 1 (2015): 111–25. http://dx.doi.org/10.1080/09672559.2014.996990.

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26

Smith, Steven B. "Leo Strauss: Between Athens and Jerusalem." Review of Politics 53, no. 1 (1991): 75–99. http://dx.doi.org/10.1017/s003467050005021x.

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Harold Bloom, the Yale literary critic, once described Leo Strauss as “political philosopher and Hebraic sage.” This always seemed to me unusually prescient. For Strauss is most frequently understood as an interpreter and critic of a number of thinkers, both ancient and modern, who belong to the history of political philosophy. But far less often is he regarded as a contributor to Jewish thought. It is neither as a historian nor as a philosopher but as a Jew that I want to consider him here.At first blush this approach to Strauss seems relatively unproblematical. Even a superficial perusal of

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Homolka, Walter. "Jesus der Jude Die jüdische Leben-Jesu-Forschung von Abraham Geiger bis Ernst Ludwig Ehrlich." Zeitschrift für Religions- und Geistesgeschichte 60, no. 1 (2008): 63–72. http://dx.doi.org/10.1163/157007308783360561.

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AbstractThe article provides an overview of Jewish Life-of-Jesus research from Abraham Geiger to Ernst Ludwig Ehrlich. Julius Wellhausen's assessment that Jesus was not Christian but Jewish encountered a Jewish community that was striving for civic equality in the course of the Enlightenment and that saw itself impaired by the idea of the ,,Christian state". The ensuing Jewish concern with the central figure of the New Testament was not of fundamental nature, but rather followed from an apologetic impulse: the wish to participate in general society without having to give up Jewish identity. Si

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Clementi, F. K. "Between Jew and Nature: Tracing Jewish Ethics in the Ecological Imagination of Bernard Malamud’s Dubin’s Lives." Studies in American Jewish Literature (1981-) 38, no. 1 (2019): 47–75. http://dx.doi.org/10.5325/studamerjewilite.38.1.0047.

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ABSTRACT The idea that Jews are “ecophobes” is a favorite shtick of American comedy. But does it reflect the truth? This article offers an alternative reading of the Jewish cultural production in twentieth-century American literature that goes beyond the stereotypical image of the “unnatural Jew.” Principally focused on Bernard Malamud’s novel Dubin’s Lives, this article frames Malamud’s work within the context of post-war environmental thought, American Jewish literature, and Jewish environment ethics. I hope to provide an alternative vision of modern American Jewish imagination and its relat

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Denysenko, Anatoliy. "Walter Benjamin and the Weak Messianic Power." Theological Reflections: Eastern European Journal of Theology 19, no. 2 (2021): 70–88. http://dx.doi.org/10.29357/2789-1577.2021.19.2.70-88.

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Walter Benjamin (1892-1940) was a German intellectual of Jewish descent, a well-known literary critic, philosopher, sociologist, translator and essayist, and a key figure in continental philosophy. His works on topics such as historical materialism, German idealism, and Jewish mysticism have had a marked influence on contemporary aesthetic theories and the development of Western Marxism, including the Frankfurt School of Critical Theory. These articles will focus on the analysis of the concept of messianism, which Benjamin develops in his work “On the concept of history” or “Theses on the phil

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Erlewine, Robert. "Resolving Contradictions: Samuel Hirsch and the Stakes of Modern Jewish Thought." AJS Review 44, no. 2 (2020): 317–44. http://dx.doi.org/10.1017/s0364009420000100.

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AbstractThis essay treats the contradictions that beset Samuel Hirsch's Die Religionsphilosophie der Juden in order to clarify the nature of the study of modern Jewish thought. I begin by examining how Emil Fackenheim presents the contradiction in Hirsch's thought as evidence of the incompatible assumptions underlying dominant strands of modern philosophy and “authentic” Jewish theology. Agreeing with Fackenheim that Hirsch's work is contradictory, this essay diverges on both the nature of this contradiction and its implications for Jewish thought. I claim that the argument of Die Religionsphi

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von Wussow, Philipp. "Postsecular Jewish Thought: Franz Rosenzweig, Alexander Altmann, Leo Strauss." Religions 15, no. 4 (2024): 430. http://dx.doi.org/10.3390/rel15040430.

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This article traces the emergence of what is nowadays called “postsecular” religion from German-Jewish philosophy of the 1920s and 1930s. The three different cases of Franz Rosenzweig, Alexander Altmann, and Leo Strauss impel us to pay particular attention to a few recurring argumentative and rhetorical strategies. The emergence of postsecularism marks a shift in the epistemic foundations of Jewish religious thought, which had long been under pressure from secular European thought. Beginning with Rosenzweig, Jewish philosophy used secular categories of European philosophy to facilitate a retur

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Shikhova, Irina, and Iulii Palihovici. "Jewish epigraphy: new discoveries in the Republic of Moldova." JOURNAL OF ETHNOLOGY AND CULTUROLOGY 32 (December 2022): 76–85. http://dx.doi.org/10.52603/rec.2022.32.09.

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Jewish ethnology of modern post-Soviet Republic of Moldova is a young science. Over the past thirty years, it has had to catch up with world ethnological science, filling gaps in the study of Jewish history, including the Pogrom and the Holocaust, and in Jewish education, and in Jewish philosophy, and in archivism, etc. Field research practically remained outside of scientific interests and opportunities. And only in recent years this line of research has become more active, primarily in projects for mapping and studying Jewish cemeteries held by the authors. During the period 2019–2022, findi

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Afonasin, Eugene. "Hermeticism and Kabbalah. On the historical connection between Hermetic and Jewish mysticism." ΣΧΟΛΗ Ancient Philosophy and the Classical Tradition XVIII, no. 2 (2024): 960–79. http://dx.doi.org/10.25205/1995-4328-2024-18-2-960-979.

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Hermes of Pico della Mirandola has nothing in common with the hero of the treatise Asclepius and the texts of the Hermetic Corpus. Pico's gaze is directed deep into the medieval Jewish and, eventually, Arabic tradition. More precisely, through the cabbalistic works, for the first time available to the bright representative of the Italian Renaissance, there came to life the fruits of another Renaissance, the Spanish Renaissance of Alfonso X de Castilla (1252–1284), while through the “Sabian” magic Hermeticism became an integral part of Jewish mystical philosophy. According to modern studies, by

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Levy, Ze’ev. "On Theology and on Jewish Concepts of Ultimate Reality and Meaning in Modern Jewish Philosophy." Ultimate Reality and Meaning 8, no. 1 (1985): 40–48. http://dx.doi.org/10.3138/uram.8.1.40.

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Tacik, Przemyslaw. "Ernst Bloch as a Non-Simultaneous Jewish Marxist." Religions 9, no. 11 (2018): 346. http://dx.doi.org/10.3390/rel9110346.

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The paper attempts to reassess the fundamentally paradoxical position of Ernst Bloch in 20th century philosophy in the light of the Marranic condition. Indebted, among others, to Jewish heritage and Christian tradition, Bloch considered himself primarily a Marxist. Bloch’s uniqueness consists in the stunning equiponderance of the currents he drew from. Contrary to a classic model of modern Jewish philosophy, inaugurated by Hermann Cohen, Bloch’s thinking does not allow of easy juxtaposition of “sources” with languages into which they were translated. In this sense, Bloch cannot be easily compa

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Shneer, David. "A Study in Red: Jewish Scholarship in the 1920s Soviet Union." Science in Context 20, no. 2 (2007): 197–213. http://dx.doi.org/10.1017/s026988970700124x.

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ArgumentIn the 1920s the Soviet Union invested a group of talented, mostly socialist, occasionally Communist, Jewish writers and thinkers to use the power of the state to remake Jewish culture and identity. The Communist state had inherited a multiethnic empire from its tsarist predecessors and supported the creation of secular cultures for each ethnicity. These cultures would be based not on religion, but on language and culture. Soviet Jews had many languages from which to choose to be their official Soviet language, but Yiddish, the vernacular of eastern European Jewry, won the battle and s

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Braiterman, Zachary. "Peter Eli Gordon. Rosenzweig and Heidegger: Between Judaism and German Philosophy. Berkeley, University of California Press, 2003. 357 pp." AJS Review 29, no. 2 (2005): 405–7. http://dx.doi.org/10.1017/s0364009405440179.

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This important study of Franz Rosenzweig is among the first book-length forays into the silence surrounding Martin Heidegger in modern Jewish thought. In seeking to establish an elective affinity between these two thinkers, Gordon subverts the firewall established by Karl Löwith between Rosenzweig's passion for eternity and Heidegger's focus on the pure temporality of human existence (Dasein). In doing so, he bucks the link in contemporary Jewish philosophy between Rosenzweig and Levinas, in which an ethics based on a good beyond Being upends ontology as first philosophy. In Gordon's reading,

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Swanson, Joel. "We Spring from that History: Bernard Lazare, between Universalism and Particularism." Religions 9, no. 10 (2018): 322. http://dx.doi.org/10.3390/rel9100322.

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This paper examines the evolution of Jewish identity in the works of writer and critic Bernard Lazare. It suggests that Lazare’s oeuvre elucidates one of the central tensions in modern Jewish thought: the division between those thinkers who use the reputedly universalist Greek philosophical tradition as a lens to analyze and critique Judaism, and those who use the Jewish textual tradition to challenge and reconceive non-Jewish philosophy. Lazare situated himself on both sides of this divide during his life. In his early work, he used the universalist, laical ideology of French republicanism to

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Sawczyński, Piotr. "Giorgio Agamben—A Modern Sabbatian? Marranic Messianism and the Problem of Law." Religions 10, no. 1 (2019): 24. http://dx.doi.org/10.3390/rel10010024.

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The article analyzes the influence of the kabbalistic doctrine of Sabbatianism on the messianic philosophy of Giorgio Agamben. I argue against Simon Critchley that Agamben’s critique of the sovereign law is not inspired by Marcion’s idea of the total annihilation of law but by Sabbatai Zevi’s project of deactivating its repressive function. I further argue that Agamben also adopts the Sabbatian idea of Marranic messianism, which makes him repeatedly contaminate the Jewish tradition with foreign influences. Although this strategy is potentially fruitful, it eventually leads Agamben to overempha

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Efron, Noah J. "Jewish thought and scientific discovery in early modern Europe." Journal of the History of Ideas 58, no. 4 (1997): 719–32. http://dx.doi.org/10.1353/jhi.1997.0037.

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Rabinowitz, Dani. "The Cambridge History of Jewish Philosophy: the modern era (Volume 2)." Journal of Modern Jewish Studies 12, no. 3 (2013): 563–65. http://dx.doi.org/10.1080/14725886.2013.858486.

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Alexandria Frisch. "Jewish Philosophy and Western Culture: A Modern Introduction (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 28, no. 1 (2009): 161–63. http://dx.doi.org/10.1353/sho.0.0498.

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

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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 hig

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Günsoy, Funda. "Philosophy, revelation and politics: The recovery of medieval Islamic political philosophy." Studia Philosophica Wratislaviensia 16, no. 2 (2021): 47–55. http://dx.doi.org/10.19195/1895-8001.16.2.4.

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In contemporary philosophical thought, Leo Strauss is associated with the rediscovery of ancient political philosophy against modern political philosophy. The rediscovery of ancient political philosophy is the rediscovery of classical rationalism or “moderate Enlightenment” against modern rationalism or “radical Enlightenment” and can be understood as recapturing the “the question of man’s right life” and “the question of the right order of society”. This article would like to show that it was his study of medieval Islamic and Jewish texts that enabled Strauss to rediscover the classical ratio

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Robinson, Ira, and Yosef Robinson. "Maimonides for the Masses? Chaim Kruger, Yiddish Journalism, and Medieval Jewish Philosophy." Canadian Jewish Studies / Études juives canadiennes 34 (December 20, 2022): 56–82. http://dx.doi.org/10.25071/1916-0925.40291.

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In the early twentieth century, the Jewish community in Montreal created its own religious, cultural and intellectual spaces, including synagogues, schools, a library, and a Yiddish language daily, the Keneder Adler. Behind these varied but complementary institutions was a group of remarkable people who collectively built a Jewish community with considerable cultural creativity. One of the most interesting among them was Chaim Kruger (1877–1933). He was a shoḥet [kosher slaughterer], rabbi, teacher, and journalist on the staff of the Keneder Adler. He was also a serious scholar of Jewish philo

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Górski, Jakub. "Concerning Some Marrano Threads in The Aesthetic Theory of Theodor W. Adorno." Religions 10, no. 3 (2019): 173. http://dx.doi.org/10.3390/rel10030173.

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This article is an attempt to re-read the magnum opus of Adorno’s philosophy, namely Aesthetic Theory, using an interpretative key offered by Agata Bielik-Robson’s book entitled Jewish Cryptotheologies of Late Modernity: Philosophical Marranos. This interpretative key, called by the Author The Marrano Strategy implemented to Adorno’s late philosophy allows us to investigate the common points of Adorno’s theory of art criticism and modern Jewish thought. Therefore the main question of this text concerns the characteristics of Jewishness and messianicity (Scholem, Derrida) in Adorno’s Aesthetic

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Tzfadya, Ezra. "Modern Shia Islamic and Jewish Political Theosophy: An Elective Affinity?" Religions 14, no. 2 (2023): 176. http://dx.doi.org/10.3390/rel14020176.

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The present study will focus on core parallels and nodes of theopolitical exchange between the two most politically and theologically consequential jurist “theosophers” of the twentieth century, the Religious Zionist founding father, the Jewish Rav Avraham Yitzchak Hacohen Kook (1865–1935), and the Shia Islamic Ayatollah Ruhollah Khomeini (1900–1989). Unquestioned masters of the tradition of both medieval philosophy and mysticism, as well as the theosophies of the early-modern and modern eras, both Kook and Khomeini attempted to embed the rhetoric of theosophy within revolutionary notions of b

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Cohen, Jeremy. ""Slay Them Not": Augustine and the Jews in Modern Scholarship." Medieval Encounters 4, no. 1 (1998): 78–92. http://dx.doi.org/10.1163/157006798x00043.

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AbstractThis essay lays the historiographical foundation for a forthcoming book on ideas of the Jew in medieval Christianity, ideas which depended considerably on Augustine's doctrine of 'Jewish witness": the notion that the Jews served a vital testimonial function in a properly ordered Christian society. Following a brief explanation of the doctrine and its historical significance, attention turns to its treatment by its three most important investigators of the last half century: Bernhard Blumenkranz, a medieval historian; Marcel Dubois, an authority on medieval scholastic philosophy; and Pa

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Esterson, Rebecca. "Allegory and Religious Pluralism: Biblical Interpretation in the Eighteenth Century." Journal of the Bible and its Reception 5, no. 2 (2018): 111–39. http://dx.doi.org/10.1515/jbr-2018-0001.

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AbstractThe Christian discourse of the literal and spiritual senses in the Bible was, in the long eighteenth century, no less tied to perceptions of Jewish interpretive abilities than it had been previously. However, rather than linking Jews with literalism, in many cases the early modern version of this discourse associated Jews with allegory. By touching upon three moments in the reception history of the Bible in the eighteenth century, this article exhibits the entanglement of religious identity and biblical allegory characteristic of this context. The English Newtonian, William Whiston, fe

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Barbu, Daniel. "Emotions and the Hidden Transcript." Cromohs - Cyber Review of Modern Historiography 25 (January 31, 2023): 110–41. http://dx.doi.org/10.36253/cromohs-12952.

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This article focuses ont he reception, circulation and transmission of Jewish narratives on Jesus in early modern Italy. The Italian Peninsula witnessed an important revival of Jewish culture in the sixteenth and seventeenth century, due, among other things, to the influx of Jewish refugees from Spain and Portugal. Italy stood at the junction of the Ashkenazi and Sephardi worlds, acquiring a central role in the dissemination, transmission, and renewed development of polemical traditions, including the Jewish stories on Jesus and the origins of Christianiy known as Toledot Yeshu. I argue that T

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