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Journal articles on the topic 'Moses Mendelssohn Philosophie'

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Published: 4 June 2021

Last updated: 7 February 2022

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1

Dyck, Corey W., and Heiner F. Klemme. "Introduction: The Philosophy of Moses Mendelssohn - Die Philosophie von Moses Mendelssohn." Kant-Studien 109, no. 2 (2018): 249–50. http://dx.doi.org/10.1515/kant-2018-2001.

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2

Kreß, Hartmut. "Die Theorie der Gewissensfreiheit bei Moses Mendelssohn. Ein Beispiel für die Freiheitsidee als Leitmotiv der neuzeitlichen jüdischen Philosophie." Zeitschrift für Neuere Theologiegeschichte (Journal for the History of Modern Theology) 3, no. 1 (1996): 60–87. http://dx.doi.org/10.1515/znth.1996.3.1.60.

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3

Goldenbaum, Ursula. "Did Moses Mendelssohn Lack Historical Thinking?" Deutsche Zeitschrift für Philosophie 68, no. 4 (2020): 564–89. http://dx.doi.org/10.1515/dzph-2020-0038.

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AbstractThere is widespread agreement in scholarship that Moses Mendelssohn lacked historical thinking, an opinion accepted even among Mendelssohn experts. This misjudgment is based on a remark in his Jerusalem against Lessing’s Education of Humankind and surely ignores Mendelssohn’s historical work. I will question the misjudgment by a detour: first, I will ask for whom Lessing wrote his Education of Humankind. Then I will turn to the usually celebrated origin of historical thinking in Semler and Herder and question the historicity of their views. It is only in the 3rd section that I will foc

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4

Sackson, Adrian. "From Moses to Moses: Anthropomorphism and Divine Incorporeality in Maimonides’s Guide and Mendelssohn’s Bi’ur." Harvard Theological Review 112, no. 02 (2019): 209–34. http://dx.doi.org/10.1017/s0017816019000063.

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AbstractMoses Mendelssohn, arguably the founding figure of modern Jewish philosophy, famously quipped that it was the hours of his youth spent studying the philosophical work of another Moses—Moses Maimonides—that left him with his famously crooked posture. This study investigates one important aspect of the relationship between Mendelssohn and Maimonides: their respective attitudes toward anthropomorphic language in the Bible. Much of the first part of Maimonides’s Guide of the Perplexed is devoted to reinterpretation of scriptural language in light of Maimonides’s non-anthropomorphic, incorp

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5

Atlas, Dustin Noah. "What God Does Not Possess: Moses Mendelssohn’s Philosophy of Imperfection." Journal of Jewish Thought and Philosophy 27, no. 1 (2019): 26–59. http://dx.doi.org/10.1163/1477285x-12341237a.

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Abstract This paper proposes that Moses Mendelssohn’s Morning Hours be viewed as the final chapter in a philosophy of imperfection that Mendelssohn had been developing over the course of his life. It is further argued that this philosophy of imperfection is still of philosophical interest. After demonstrating that the concept of imperfection animates Mendelssohn’s early work, this paper turns towards the specific arguments about imperfection Mendelssohn made in the midst of the pantheism controversy—in particular, the claim that human imperfection attests to an independent existence. Simply pu

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6

Guyer, Paul. "Mendelssohn, Kant, and Religious Pluralism." Deutsche Zeitschrift für Philosophie 68, no. 4 (2020): 590–610. http://dx.doi.org/10.1515/dzph-2020-0039.

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AbstractTwo foremost spokesmen for the German Enlightenment, Moses Mendelssohn and Immanuel Kant, continued the defence of the separation of church and state that was at the heart of the Enlightenment in general and advocated by such great predecessors as Roger Williams and John Locke and contemporaries such as James Madison. The difference between Mendelssohn and Kant on which I focus here is that while Mendelssohn argues against his critics that Judaism is the appropriate religion for a specific people without being appropriate for all, thus implying more generally that different religions a

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7

Dahlstrom, Daniel O. "Truth, Knowledge, and “the Pretensions of Idealism”: A Critical Commentary on the First Part of Mendelssohn’s Morning Hours." Kant-Studien 109, no. 2 (2018): 329–51. http://dx.doi.org/10.1515/kant-2018-2003.

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Abstract: Whereas research on Moses Mendelssohn’s Morning Hours has largely focused on the proofs for the existence of God and the elaboration of a purified pantheism in the Second Part of the text, scholars have paid far less attention to the First Part where Mendelssohn details his mature epistemology and conceptions of truth. In an attempt to contribute to remedying this situation, the present article critically examines his account, in the First Part, of different types of truth, different types of knowledge, and the case against idealism. The examination stresses potential but overlooked

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8

Esser, Andrea Marlen. "In Focus: Moses Mendelssohn – Enlightenment as Process." Deutsche Zeitschrift für Philosophie 68, no. 4 (2020): 532–39. http://dx.doi.org/10.1515/dzph-2020-0036.

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9

Kaus, R. Jeremy. "Moses Mendelssohn als Psychologe der Ambivalenz." Zeitschrift für Religions- und Geistesgeschichte 47, no. 1 (1995): 17–36. http://dx.doi.org/10.1163/157007395x00094.

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10

Schoeps, Julius H. "Im Kreise der Aufgeklärten Der Einfluss Moses Mendelssohns und David Friedländers auf die Reformkonzepte Wilhelm von Humboldts." Zeitschrift für Religions- und Geistesgeschichte 62, no. 3 (2010): 209–26. http://dx.doi.org/10.1163/157007310792513397.

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AbstractThe following article aims at investigating the influence of the Haskalah on Wilhelm von Humboldt's reform plans. The argument is that Moses Mendelssohn and his student David Friedländer indeed had contact with Wilhelm von Humboldt. Nevertheless, their influence was not direct, but rather indirect. The article shows that Mendelssohn and Friedländer inspired some of Wilhelm von Humboldt's ideas.

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11

Feiner, Shmuel. "Moses Mendelssohn's Hebrew writings." Intellectual History Review 29, no. 3 (2019): 535–37. http://dx.doi.org/10.1080/17496977.2019.1606543.

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12

DUMOUCHEL, Daniel. "La cohérence de la théorie esthétique de Moses Mendelssohn." Revue Philosophique de Louvain 95, no. 1 (1997): 44–75. http://dx.doi.org/10.2143/rpl.95.1.541837.

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13

Feiner, Shmuel. "Moses Mendelssohn: The First English Biography and Translations (review)." Journal of the History of Philosophy 42, no. 1 (2004): 112–13. http://dx.doi.org/10.1353/hph.2004.0004.

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14

Cahan, Jean Axelrad. "Lebendige Schrift: Reprasentation und Idolatrie in Moses Mendelssohns Philosophie und Exegese des Judentums (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 21, no. 2 (2002): 148–50. http://dx.doi.org/10.1353/sho.2002.0137.

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15

Weinberg, Werner. "Moses Mendelssohns Übersetzungen und Kommentare der Bibel." Zeitschrift für Religions- und Geistesgeschichte 41, no. 2 (1989): 97–118. http://dx.doi.org/10.1163/157007389x00109.

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16

Erlin, Matt. "Reluctant Modernism: Moses Mendelssohn's Philosophy of History." Journal of the History of Ideas 63, no. 1 (2002): 83–104. http://dx.doi.org/10.1353/jhi.2002.0003.

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17

Pattison, George. "Friedrich Schlegel's Lucinde: A Case Study in the Relation of Religion to Romanticism." Scottish Journal of Theology 38, no. 4 (1985): 545–64. http://dx.doi.org/10.1017/s0036930600030349.

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In 1799 a small book called Lucinde was published in Berlin. Written by the brilliant young literary critic Friedrich Schlegel it celebrated his (adulterous) affair with Dorothea Veit, daughter of the eminent Jewish philosopher Moses Mendelssohn. Though not widely read and still less widely understood the book provoked a considerable, and largely hostile, reaction among the reading public. It became to its generation what Lady Chatterley's Lover was to a more recent age: the quintessential embodiment of an obscene book. The author's mother gave utterance to the popular consensus when she wrote

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18

Flikschuh, Katrin. "Duty, Nature, Right: Kant's Response to Mendelssohn in Theory and Practice III." Journal of Moral Philosophy 4, no. 2 (2007): 223–41. http://dx.doi.org/10.1177/1740468107079263.

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AbstractThis paper offers an imminent interpretation of Kant's political teleology in the context of his response to Moses Mendelssohn in Theory and Practice III concerning prospects of humankind's moral progress. The paper assesses the nature of Kant's response against his mature political philosophy in the Doctrine of Right. In `Theory and Practice III' Kant's response to Mendelssohn remains incomplete: whilst insisting that individuals have a duty to contribute towards humankind's moral progress, Kant has no conclusive answer as to how individuals might act on that duty. `Theory and Practic

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19

Callanan, John. "Mendelssohn and Kant on Mathematics and Metaphysics." Kant Yearbook 6, no. 1 (2014): 1–22. http://dx.doi.org/10.1515/kantyb-2014-0102.

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AbstractThe difference between the method of metaphysics and the method of mathematics was an issue of central concern for Kant in both the Pre-Critical and Critical periods. I will argue that when Kant speaks of the ‘philosophical method’ in the Doctrine of Method in the Critique of Pure Reason (CPR), he frequently has in mind not his own methodology but rather the method of conceptual analysis associated with rationalism. The particular target is Moses Mendelssohn’s picture of analysis contained in his submission for the 1763 Prize Essay competition. By the time of the first Critique, I argu

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20

Twellmann, Marcus. "„Überall kein Kirchenrecht“ Moses Mendelssohns Kritik der Glaubenseide." Deutsche Vierteljahrsschrift für Literaturwissenschaft und Geistesgeschichte 80, no. 4 (2006): 595–623. http://dx.doi.org/10.1007/bf03375760.

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21

Fetscher, Justus. "Hiob in Gath. Deutsch-jüdische Lektüren von Lessings "Nathan der Weise"." Zeitschrift für Religions- und Geistesgeschichte 57, no. 3 (2005): 209–31. http://dx.doi.org/10.1163/1570073054395993.

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AbstractThe paper presents a series of German-Jewish readings of Lessing's "Nathan the Wise" (1779) stretching from the Enlightenment to the early post-1945 period. Already the first Jewish reader, Moses Mendelssohn, did not focus his interpretation of this drama on the so-called "parabel of the rings," where Nathan is commonly said to preach religious tolerance. Rather, Mendelssohn concentrates on act IV, scene 7, which expounds Lessing's concept of the relationship between Judaism and Christianity and Nathan's experience of Christian persecution. With the upsurge of German anti-Semitism in t

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22

Freiseis, Fabian. "Moses Mendelssohns Bestimmung des „Selbst“ und die Beziehung zum Anderen." Zeitschrift für Religions- und Geistesgeschichte 69, no. 3 (2017): 223–46. http://dx.doi.org/10.1163/15700739-90000287.

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23

Liberles, Robert. "From Toleration to Verbesserung: German and English Debates on the Jews in the Eighteenth Century." Central European History 22, no. 1 (1989): 3–32. http://dx.doi.org/10.1017/s0008938900010803.

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In 1780 Christian Dohm, a ranking Prussian civil servant, collaborated with the Berlin Jewish philosopher Moses Mendelssohn on a memorandum submitted on behalf of the Jews of Alsace to the French Council of State. A year later Dohm issued his Über die bürgerliche Verbesserung der Juden, a treatise on the civil improvement of the Jews, which contained a comprehensive program for increasing the general utility of the Jewish population. By that time, the European debate over the Jews was already long in progress. The seventeenth century had dealt with the question of readmission and the first hal

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24

Feiner, Shmuel. "Mendelssohn’s Jerusalem (1783) and The Jewish Vision of Tolerance." Dialogue and Universalism 31, no. 2 (2021): 89–106. http://dx.doi.org/10.5840/du202131222.

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Moses Mendelssohn (1729–1786) wrote Jerusalem with his back to the wall. His Jewish identity and liberal outlook were challenged in the public sphere of the German Enlightenment, and this was his last opportunity to write a book that would perpetuate the essence of his faith and his values as the first modern Jewish humanist. The work, which moves between apologetics for his faith and political and religious philosophy was primarily a daring essay that categorically denied the rule of religion and advocated tolerance and freedom of thought. Neither the state nor the church had the right to gov

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25

Surall, Frank. "Vom Sieg der Vernunft über das Vorurteil. Gotthold Ephraim Lessings Frühwerk ,,Die Juden"." Zeitschrift für Religions- und Geistesgeschichte 60, no. 4 (2008): 310–29. http://dx.doi.org/10.1163/157007308785797781.

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AbstractC. F. Gellert's 1748 novel "Leben der schwedischen Gräfin von G***" portrays the moral actions of Jews as a result of good Christian conduct. In reaction, G. E. Lessing disputes this depiction in his one-act-play "Die Juden" from 1749. The recognition that a Jew could fulfill the ideals of the Enlightenment helped overcome the prejudices of Christian stage characters and of the audience, but it failed in the social circumstances of the time. Christian reception (J. D. Michaelis) understood a "noble Jew" to be a violation of the poetic principle of probability - and even for Lessing suc

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26

Altman, William. "Exotericism after Lessing: The Enduring Influence of F. H. Jacobi on Leo Strauss." Journal of Jewish Thought and Philosophy 15, no. 1 (2007): 59–83. http://dx.doi.org/10.1163/105369907781148542.

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AbstractThis study shows that despite the fact that Leo Strauss published little about Jacobi, the misunderstood thinker about whom he wrote his doctoral dissertation exercised a crucial influence on what is often thought to be Strauss's most enduring achievement: his rediscovery of exotericism. A consideration of several of Strauss's writings that do mention Jacobi but remained unpublished at the time of his death—in particular his studies on Moses Mendelssohn, who was Jacobi's principal target in the Pantheismusstreit—reveal that Strauss considered Jacobi to be an exoteric writer. Appropriat

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27

Lausch, Hans. ""The Ignorant Hold Back their Judgment and Await the Conclusions of the Knowing": Moses Mendelssohn and Other Mathematicians." Aleph: Historical Studies in Science and Judaism 2 (January 2002): 93–109. http://dx.doi.org/10.2979/ale.2002.-.2.93.

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28

Berkowitz, Stephen. "Progressive Judaism in France." European Judaism 49, no. 1 (2016): 19–31. http://dx.doi.org/10.3167/ej.2016.490103.

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AbstractProgressive Judaism became institutionalized in 1907 with the inauguration of the Union Libérale Israélite synagogue in Paris. During the nineteenth century, although Reform ideas were discussed and in some cases implemented (e.g. use of organ, reduction of piyutim), the Central Consistory prevented the creation of an independent Progressive synagogue. Today, the Progressive movement in France is relatively underdeveloped, with thirteen synagogues, full-time rabbis serving only Parisian congregations and no national movement structure. In recent years, however, there have been some pos

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29

Bernstein, Jeffrey A. "Faith and Freedom: Moses Mendelssohn’s Theological-Political Thought, Michah Gottlieb, Oxford University Press, 2011. 209 pp. cl. ISBN: 978-0-19-539894." International Journal of the Platonic Tradition 6, no. 2 (2012): 224–26. http://dx.doi.org/10.1163/18725473-12341240.

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30

Dyck, Corey W. "The Aeneas Argument: Personality and Immortality in Kant’s Third Paralogism." Kant Yearbook 2, no. 1 (2010): 95–122. http://dx.doi.org/10.1515/kantyb-2010-020105.

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Abstract In this paper, I challenge the assumption that Kant’s Third Paralogism has to do, first and foremost, with the question of personal identity. Beginning with a consideration of the treatments of the soul’s personality in Christian Wolff’s rational psychology, I show that, despite being influenced by Locke’s novel account of personhood and confessing a dissatisfaction with the Scholastic definition of the term, Wolff maintained the agreement between his account of personality and the traditional conception. Moreover, Wolff did not put this concept to a forensic use but considered its pr

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31

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

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The article analyzes the main characteristic features of the philosophy of religion of the founder of the Marburg school of neo-Kantianism Hermann Cohen. Special attention is paid to Cohen’s criticism and reinterpretation of Kant’s “practical philosophy” from the point of view of the philosophy of religion: Cohen supplements and expands Kant’s provisions on moral law and moral duty, interpreting them as divine commandments. The authors emphasize the fundamental importance for Cohen of the “internal similarity” between Kant’s ethical teaching and the main provisions of Judaism. The sources of K

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32

Hasselhoff, Görge K. "Daniel Krochmalnik (Hg.): Moses Mendelssohn, Schriften zum Judentum III, 3. Pentateuchkommentare in deutscher Übersetzung; übersetzt von Rainer Wenzel, Stuttgart-Bad Cannstatt: frommann-holzboog Verlag Eckhart Holzboog 2009, IX + 437 S.; III.4. Hg. von Daniel Krochmalnik. Einleitungen, Anmerkungen und Register zu den Pentateuchkommentaren in deutscher Übersetzung, bearbeitet von Rainer Wenzel. Mit einem Beitrag von Werner Weinberg; , Stuttgart-Bad Cannstatt: frommann-holzboog Verlag Eckhart Holzboog 2016, CXII + 576 S. (Gesammelte Schriften Jubiläumsausgabe, Bde. 9, 3-4)." Zeitschrift für Religions- und Geistesgeschichte 69, no. 3 (2017): 296–98. http://dx.doi.org/10.1163/15700739-90000294.

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33

McQuillan, J. Colin. "Dreams of a Spirit-Seer and Kant’s Critical Method: Comments on Stephen R. Palmquist’s Kant and Mysticism." Kantian Review, December 17, 2020, 1–5. http://dx.doi.org/10.1017/s1369415420000461.

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Abstract In his new book, Kant and Mysticism, Stephen Palmquist argues that Kant had already formulated his critical method by the mid-1760s and that it emerged from his reflections on Swedenborg’s mystical visions. In order to evaluate these claims, I consider Kant’s correspondence with Charlotte von Knobloch and Moses Mendelssohn before and after the publication of Dreams of a Spirit-Seer; the context in which Kant published Dreams; and the method he employs when he discusses Swedenborg’s visions in that work. I conclude that Kant’s critical method was not well-formed during the 1760s and di

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