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Journal articles on the topic 'Modern Jewish Thought'

Author: Grafiati

Published: 3 June 2025

Last updated: 31 July 2025

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1

Butler, Deidre. "Modern Jewish Thought and Jewish Feminist Thought: An Uncommon Conversation." Religion Compass 6, no. 1 (2012): 51–71. http://dx.doi.org/10.1111/j.1749-8171.2011.00334.x.

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2

Jacobs, Louis. "Choices in Modern Jewish Thought." Journal of Jewish Studies 36, no. 2 (1985): 264. http://dx.doi.org/10.18647/1238/jjs-1985.

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3

Wolpe, D. "HESTER PANIM IN MODERN JEWISH THOUGHT." Modern Judaism 17, no. 1 (1997): 25–56. http://dx.doi.org/10.1093/mj/17.1.25.

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4

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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5

Edelman, Samuel M. "Ancient Traditions, Modern Needs: An Introduction to Jewish Rhetoric." Journal of Communication and Religion 26, no. 2 (2003): 113–25. https://doi.org/10.5840/jcr20032626.

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The study of Jewish rhetoric promises rich dividends. In this introduction to a special issue on Jewish rhetoric, I provide a brief survey of Jewish thought to help frame the four articles which follow. Keywords-, Jewish, rhetoric, discourse, history.

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6

Bloch, René. "POSIDONIAN THOUGHTS—ANCIENT AND MODERN." Journal for the Study of Judaism 35, no. 3 (2004): 284–94. http://dx.doi.org/10.1163/1570063041705227.

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AbstractStrabo's history of Judaism (Geography 16.2.35ff.), which is most probably copied from Posidonius, focuses less on the past which is idealized than on the present which is criticized—as is common in descriptions of a "golden age" which later deteriorates. The Posidonian thought that the Jewish religion declined made its way into Tacitus' mostly hostile ethnography of Judaism. Modern scholars, especially in the 19th century, when commenting on Posidonius and Tacitus sympathized from a quite different perspective with that very idea of a Jewish decline.

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7

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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8

Solomon, Norman. "The Attenuation of God in Modern Jewish Thought." Melilah: Manchester Journal of Jewish Studies (1759-1953) 12, no. 1 (2016): 97–109. http://dx.doi.org/10.31826/mjj-2016-120111.

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9

Liska, Vivian. "Jewish Exile in Modern Thought: Predicament and Paradigm." Jewish Studies Quarterly 27, no. 2 (2020): 146. http://dx.doi.org/10.1628/jsq-2020-0011.

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10

Behar, Moshe, and Zvi Ben-Dor Benite. "The Possibility of Modern Middle Eastern Jewish Thought." British Journal of Middle Eastern Studies 41, no. 1 (2014): 43–61. http://dx.doi.org/10.1080/13530194.2014.878506.

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11

Kaplan, Gregory. "The Ends of Modern Jewish Thought and Philosophy1." Religious Studies Review 38, no. 1 (2012): 1–7. http://dx.doi.org/10.1111/j.1748-0922.2011.01570.x.

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12

Claussen, Geoffrey D. "War, Musar, and the Construction of Humility in Modern Jewish Thought." Interreligious Studies and Intercultural Theology 2, no. 2 (2018): 216–42. http://dx.doi.org/10.1558/37329.

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This article considers how the musar (virtue-focused) tradition in Jewish ethics may shape Jewish moral judgments on questions of war and peace, focusing on various constructions of the virtue of humility in modern Jewish thought. It gives particular attention to concepts of humility advanced by Menachem Mendel Lefin, the leading figure of the Polish Haskalah, and it suggests that Lefin’s model of critical selfassessment, especially if carried out in partnership with those from different nations or traditions, could help to restrain the misplaced pride, enthusiasm, and impulses to dehumanize e

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13

Morris-Reich, Amos. "Georg Simmel’s Logic of the Future: ‘The Stranger’, Zionism, and ‘Bounded Contingency’." Theory, Culture & Society 36, no. 5 (2019): 71–94. http://dx.doi.org/10.1177/0263276419839117.

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For reasons that have more to do with the historiographical traditions of modern Jewish history and the history of critical thought than history itself, Georg Simmel – of Jewish descent – is rarely discussed within the frame of modern Jewish history. Bringing the two together as a theoretical contribution to Simmel studies and modern Jewish history alike, this article explores Simmel’s logic of contingency in the context of modern Jewish history. Which forms and types could Jews realistically seek to fulfill from the perspective of Simmel’s thought? Which could they hope to escape and what cou

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14

Slabodsky, Santiago. "IN NETWORK: THE CASE FOR DECOLONIAL JEWISH THOUGHT." CONTEMPORARY JUDAISM AND POLITICS 10, no. 2 (2016): 151–71. http://dx.doi.org/10.54561/prj1002151s.

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In this article I take the blind spots in the liberal interpretation of modern Jewish thought as a starting point to argue for the necessity of adopting a decolonial framework for situating the critical thrust of Jewish intellectuals. I contend that this innovative approach illuminates the existential condition that became the driving force behind the articulation of Jewish subversions of modernity. While most liberal interpreters situate these as a result of the development of the nation-state, I show that this presumption of nineteenth/twentieth centuries (European) Jews leading the critical

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15

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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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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17

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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18

Jánošíková, Magdaléna, and Iris Idelson-Shein. "New Science in Old Yiddish: Jewish Vernacular Science and Translation in Early Modern Europe." Jewish Quarterly Review 113, no. 3 (2023): 394–423. http://dx.doi.org/10.1353/jqr.2023.a904505.

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Abstract: This essay explores the phenomenon of the translation of scientific works from European languages into Yiddish from the early sixteenth century through the late eighteenth century. By following the trajectory of texts and ideas from the non-Jewish realm to the Ashkenazi Jewish vernacular, it draws attention to the ways in which cultural and scientific innovations reached Jewish readers of various classes, spaces, and genders well beyond the narrow elite of rabbinically or university-trained Jews. The essay challenges the notion that there existed in early modern Europe a neat divisio

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19

Fisher, Cass. "Religion without God? Approaches to Theological Reference in Modern and Contemporary Jewish Thought." Religions 10, no. 1 (2019): 62. http://dx.doi.org/10.3390/rel10010062.

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Recent scholarship on both ancient and modern Judaism has criticized the identification of Judaism as a religion. From the perspective of the modern period, what has remained unaddressed is the very peculiar religion that Jewish philosophers and theologians have formed. Numerous scholars with varying philosophical and religious commitments depict Judaism as a religion in which belief plays a negligible role and reference to God is tenuous if not impossible. This article charts three trends in modern and contemporary Jewish thought on the subject of theological reference: restricted referential

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20

Sterling, Eric, and David B. Ruderman. "Jewish Thought and Scientific Discovery in Early Modern Europe." Sixteenth Century Journal 28, no. 3 (1997): 1086. http://dx.doi.org/10.2307/2543133.

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21

Fontaine, Resianne. "Jewish Thought and Scientific Discovery in Early Modern Europe." Journal of Jewish Studies 48, no. 1 (1997): 173–74. http://dx.doi.org/10.18647/1969/jjs-1997.

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22

Vermes, Pamela. "Post-Holocaust Dialogues: Critical Studies in Modern Jewish Thought." Journal of Jewish Studies 36, no. 1 (1985): 135–37. http://dx.doi.org/10.18647/1204/jjs-1985.

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23

Urban, Martina. "The Shape of Revelation: Aesthetics and Modern Jewish Thought." IMAGES 2, no. 1 (2008): 231–34. http://dx.doi.org/10.1163/187180008x408735.

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24

Seeman, Don. "Violence, Ethics, and Divine Honor in Modern Jewish Thought." Journal of the American Academy of Religion 73, no. 4 (2005): 1015–48. http://dx.doi.org/10.1093/jaarel/lfi113.

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25

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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26

Goldish, Matt, and David B. Ruderman. "Jewish Thought and Scientific Discovery in Early Modern Europe." Jewish Quarterly Review 86, no. 1/2 (1995): 208. http://dx.doi.org/10.2307/1454836.

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27

Katz, David S., and David B. Ruderman. "Jewish Thought and Scientific Discovery in Early Modern Europe." American Historical Review 102, no. 3 (1997): 805. http://dx.doi.org/10.2307/2171551.

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28

Herzog, Annabel. "Modern French Jewish thought: writings on religion and politics." Political Theology 20, no. 2 (2018): 179–81. http://dx.doi.org/10.1080/1462317x.2018.1523577.

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29

Spector, Sheila S., and David B. Ruderman. "Jewish Enlightenment in an English Key: Anglo-Jewry's Construction of Modern Jewish Thought." Studies in Romanticism 41, no. 3 (2002): 481. http://dx.doi.org/10.2307/25601576.

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30

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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31

Lasker, Daniel J. "Jewish Anti-Christian Polemical Treatises in Early Modern Central and Eastern Europe." Wrocławski Przegląd Teologiczny 26, no. 1 (2018): 61–72. https://doi.org/10.52097/wpt.2025.

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Jewish anti-Christian polemical treatises comprise a well-known genre in medieval Jewish literature. It is generally thought that these books were written in response to Christian missionary pressure. Yet, when considering Central and Eastern Europe in the early modern period, one sees that this genre is almost nonexistent, despite continuing Christian attempts at converting Jews. An analysis of medieval Jewish anti-Christian writings shows that rather than being necessarily a response to Christian missionary pressure, many of them are part of the larger Jewish theological enterprise. Hence, s

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32

Grafton, Anthony. "Christianity’s Jewish Origins Rediscovered: The Roles of Comparison in Early Modern Ecclesiastical Scholarship." Erudition and the Republic of Letters 1, no. 1 (2016): 13–42. http://dx.doi.org/10.1163/24055069-00101002.

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The history of early Christianity began in comparison: comparison of Christian practices with what was known about the practices of ancient Roman priests, and with what was known — or thought to be known — about the practices of Jews in the Second Temple. These comparisons helped to inspire the larger enterprise of comparative study of religion in the sixteenth and seventeenth centuries. But they also helped to inspire ecclesiastical historians to look directly and seriously at the Jewish world in which Jesus lived and worked. As knowledge of rabbinical Judaism grew, comparison also led to a g

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33

Schwartz, Dov. "Is it Possible to Write a History of Jewish Thought?" Review of Rabbinic Judaism 6, no. 2 (2003): 285–300. http://dx.doi.org/10.1163/157007003772042113.

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AbstractIn the past few years, traditional scholars and would-be innovators have been locked in controversy over the scholarly study of Qabbalah. The field of Jewish philosophical thought, however, has witnessed no such upheavals. This is not to say that no progress has been made: Texts are being rescued from oblivion; philosophical systems are constantly under review. However, little work has been done in the direction of a new scholarly awareness of the history of Jewish thought wholly outside the area of mysticism. This situation is clearly mirrored in various attempts to write and document

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34

Mosbah-Natanson, Sébastien. "Sociology against Zionism? The Thought of French Jewish Sociologist René Worms on Jews and Judaism at the Beginning of the Twentieth Century." Jewish Social Studies 29, no. 1 (2024): 59–86. http://dx.doi.org/10.2979/jss.00003.

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Abstract: Among French Jewish intellectuals who rejected Zionism in the early twentieth century was René Worms, a sociologist who used sociological theories as well as "francojudaïsme," the French-Jewish model of assimilation, to oppose it. In 1920–21, during debates organized by the Société de sociologie de Paris on the future of Palestine and Zionism, Worms used various theories to counter Jewish nationalism. Influenced by biology and race science, he began by denying the existence of a Jewish race, emphasizing the racial heterogeneity of modern Jews. His understanding of the evolution of mo

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35

Dreff, Erik. "The Love of God as a Consistent Jewish Response to Modernity." Religions 10, no. 5 (2019): 324. http://dx.doi.org/10.3390/rel10050324.

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Discussions of Jewish responses to modernity often focus on what is new or what has adapted or evolved in Judaism in the face of modernity’s challenges. However, contrary to convention, this paper argues that, at least in principle, neither has the challenge nor the response changed all that much. Through an examination of several key modern Jewish thinkers, including Spinoza, Mendelssohn, Rosenzweig, and Buber, and by focusing on a traditional Jewish concept and value, the Love of God, this paper claims that the Love of God functions as the orienting principle for much of modern Jewish though

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36

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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37

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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38

Scrivener, Michael Henry. "Jewish Enlightenment in an English Key: Anglo-Jewry's Construction of Modern Jewish Thought (review)." Criticism 43, no. 3 (2001): 346–49. http://dx.doi.org/10.1353/crt.2001.0033.

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39

Harris, Daniel A. "Jewish Enlightenment in an English Key: Anglo-Jewry's Construction of Modern Jewish Thought (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 20, no. 4 (2002): 142–45. http://dx.doi.org/10.1353/sho.2002.0065.

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40

O’Regan, Cyril. "The Lure of Literature and Mysticism in Modern Jewish Thought." Religion & Literature 52, no. 1 (2019): 243–50. http://dx.doi.org/10.1353/rel.2019.0059.

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41

Cohen, Mitchell. "A Preface to the Study of Modern Jewish Political Thought." Jewish Social Studies: History, Culture, and Society 9, no. 2 (2003): 1–27. http://dx.doi.org/10.2979/jss.2003.9.2.1.

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42

Cohen, Mitchell. "A Preface to the Study of Modern Jewish Political Thought." Jewish Social Studies 9, no. 2 (2003): 1–27. http://dx.doi.org/10.1353/jss.2003.0010.

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43

Scharf, Orr. "Thinking Proleptically: Paul Mendes-Flohr on Intellectual History as Second-Person Dialogue." Religions 13, no. 5 (2022): 397. http://dx.doi.org/10.3390/rel13050397.

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The current article argues that Paul Mendes-Flohr’s turn to address contemporary challenges faced by Jews at large, and Israeli Jews in particular, is proleptic in the sense that it excavates the anticipation of the current intellectual, spiritual and moral reality from the intellectual history of modern German−Jewish thought. Based on a reading of his recent book, Cultural Disjunctions: Post-Traditional Jewish Identities, the discussion shows how Mendes-Flohr’s adaptation of Martin Buber’s call to aspire to I−Thou relations supports proleptic historiography both as a historiographical methodo

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44

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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45

Saposnik, Arieh. "Jody Myers. Seeking Zion: Modernity and Messianic Activism in the Writings of Tsevi Hirsch Kalischer. Oxford: Littman Library of Jewish Civilization, 2003. xiv, 256 pp." AJS Review 29, no. 1 (2005): 186–88. http://dx.doi.org/10.1017/s0364009405350094.

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The religious thought of Rabbi Tsevi Hirsch Kalischer seems a promising starting point for a study of messianism in the Jewish encounter with modernity. Kalischer himself stood at the vortex of dramatic changes that were transforming Jewish life in the mid-nineteenth century. He lived on the seam line between Eastern and Western European Jewries, at a crucial historical juncture that witnessed political upheaval, the rise of nationalism, the crisis of enlightenment thought. His lifetime spanned the period of great hopes for Jewish emancipation and early disenchantment with it. Religiously and

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46

Réthelyi, Mari. "THE RACIAL OPTION IN MODERN JEWISH THOUGHT: THE CASE OF THE HUNGARIAN JEWS." Journal of Modern Jewish Studies 12, no. 1 (2013): 17–34. http://dx.doi.org/10.1080/14725886.2012.757472.

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47

Kohler, George Y. "Rabbi Max Joseph: Between Reform and Zionism." Review of Rabbinic Judaism 19, no. 1 (2016): 96–117. http://dx.doi.org/10.1163/15700704-12341295.

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The essay analyses the exceptional life and thought of the German Rabbi Max Joseph (1868–1950), who was at the same time an ardent Zionist and the follower of a non-orthodox, academic approach to Judaism. It shows that Joseph anticipated most formative elements of Jewish thought during the twentieth century and that his claim about the Jewish religion, depending on Zionism for its very survival in modernity, is a powerful and original statement until this day. Joseph was convinced that striving for Jewish national interests would actually create religiosity and not suppress it, and that, rever

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48

Topkara, Ufuk. "On Responsibility: Islamic Ethical Thought Engages with Jewish Ethical Thought." Religions 16, no. 3 (2025): 274. https://doi.org/10.3390/rel16030274.

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A remarkable amount of work on the study of Islamic ethical thought is published annually, covering an unprecedented variety of topics and themes. Yet despite the strides made, these debates have not addressed vital questions about how Islamic ethical thought can contribute to ongoing discourses that affect not only the Muslim community but society at large. In other words, how can we bring Islamic ethical thought into systematic engagement with modern philosophy? Specifically, how can Islamic ethical thought learn from contemporary philosophy, as it learned from Greek philosophy in the Middle

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49

Lapidot, Elad. "Jewish Redemptive Epistemologies, Hegelian Teshuvot: Soloveitchik, Rosenzweig and Kook." Naharaim 14, no. 1 (2020): 35–57. http://dx.doi.org/10.1515/naha-2019-0017.

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AbstractThis paper consists in a reflection on the conceptual nerve center of Franz Rosenzweig’s thought and heritage that is the category of redemption as an epistemological category. The reflection is articulated through a comparative study of the redemptive epistemologies of three modern Jewish thinkers: Franz Rosenzweig, Rabbi Yoseph Dov Soloveitchik and HaRav Avraham Yitzchak HaCohen Kook. The comparison arises from a basic feature that this paper identifies as common to all three modern visions of epistemic Jewish redemption: they all feature Hegelian interpretations of the traditional J

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50

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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