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Relevant bibliographies by topics / The Eternal Jew

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Academic literature on the topic 'The Eternal Jew'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "The Eternal Jew"

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Loewe, Raphael. "Judaism's Eternal Triangle." Religious Studies 23, no. 3 (1987): 309–23. http://dx.doi.org/10.1017/s0034412500018874.

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Twenty years ago I attempted to clarify thinking about Judaism in proposing a more refined terminology which, if properly used, would eliminate the all too frequent fallacies of equivocation by which discussion is bedevilled (‘Defining Judaism:Some Ground-Clearing’, Jewish Journal of Sociology, VII, 2, 1965, pp. 153–75). It is not my purpose here simply to exhume that article: on the other hand, I do not feel that I can usefully begin again ab initio, since the situation has not been radically transformed as it had been in the thirty years preceding 1965. The two decades since and including th

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MECSI, Beatrix. "Pindola in Korea and Japan: Is the Wandering Jew Coming from East Asia?" Asian Studies 2, no. 2 (2014): 75–88. http://dx.doi.org/10.4312/as.2014.2.2.75-88.

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The legend of the Wandering Jew became very popular, especially from the 17th century Western Europe. The story of punishment by eternal life until the next coming of Jesus Christ has parallels with the Buddhist legend of Pindola Bharadvaja, a disciple of Shakyamuni Buddha who was also punished by eternal life until the coming of the Future Buddha, Maitreya. The similarities were dealt with the Japanese polymath, Minakata Kumagusu (1899) and Walter Edwards (1902) in the turn of the 20th century, claiming that the story of the Wandering Jew was influenced by the Asian legends of Pindola. In thi

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Mandler, David. "Ágai, Adolf: "Az örök zsidó. Régi naplók, életképek (1862-1906)" [The Eternal Jew: Old Diaries and Life Sketches (1862-1906)]." Hungarian Cultural Studies 4 (January 1, 2011): 287–90. http://dx.doi.org/10.5195/ahea.2011.62.

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Ágai, Adolf. Az örök zsidó. Régi naplók, életképek (1862-1906) [The Eternal Jew: OldDiaries and Life Sketches (1862-1906)]. Budapest-Jerusalem: Múlt és Jövő Kiadó,2010. Reviewed by David Mandler, Stuyvesant High School, New York City.

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Shaked, Gershon, Barbara Mann, and Gilead Morahg. "Appelfeld and His Times: Transformations of Ahashveros, The Eternal Wandering Jew." Hebrew Studies 36, no. 1 (1995): 87–100. http://dx.doi.org/10.1353/hbr.1995.0002.

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Eisenstadt, Oona. "Levinas and Adorno: Universalizing the Jew after Auschwitz." Journal of Jewish Thought and Philosophy 14, no. 1-2 (2006): 131–51. http://dx.doi.org/10.1163/105369906779159535.

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AbstractThe paper uses a comparison of Levinas and Adorno to raise certain questions about the former's thought. Both thinkers utilize Jewish experience as a trope for what eludes systematic conceptualization (particularly the conceptualization of history): the universalization and varying degrees of abstraction required to make this move form the content of the paper's central analysis. However, this analysis is framed in a wider argument about the way in which Levinas is an innovative thinker, the problems this innovation raises for the question of the eternal relevance of his ideas, and the

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Shagrir, Iris. "The Hidden Jew of Jerusalem: The Legend of the Eternal Jew in Medieval and Early Modern Pilgrimage Narratives." Viator 49, no. 2 (2018): 333–59. http://dx.doi.org/10.1484/j.viator.5.118212.

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Nirenberg, David. "“Judaism” as Political Concept." Representations 128, no. 1 (2014): 1–29. http://dx.doi.org/10.1525/rep.2014.128.1.1.

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This article traces a long history in Christian political thought of linking politics, statecraft, and worldly authority to the broader category of carnal literalism, typed as “Jewish” by the Pauline tradition. This tradition produced a tendency to discuss political error in terms of Judaism, with the difference between mortal and eternal, private and public, tyrant and legitimate monarch, mapped onto the difference between Jew and Christian. As a result of this history, transcendence as a political ideal has often figured (and perhaps still figures?) its enemies as Jewish.

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Wolfson, Jeffrey E. "The Jew Uncut: Circumcising Holocaust Representation in Europa Europa." Humanities 10, no. 2 (2021): 64. http://dx.doi.org/10.3390/h10020064.

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Film adaptations invariably yield insights into their written source material, at least to the extent that they elect to translate or omit what may be deemed the literature’s essential components. This is certainly the case for director Agnieszka Holland’s 1990 film, Europa Europa, which adapts Solomon Perel’s account of surviving the Shoah. By drawing on discourse in Holocaust studies and adaptation studies, and by examining the film adaptation’s points of alignment with what Perel records in his memoir, I argue that Europa Europa resists the dominant trend of de-Judaizing the Shoah in artist

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Ben-Yehuda, Omri. "The Retribution of Identity: Colonial Politics in Fauda." AJS Review 44, no. 1 (2020): 1–21. http://dx.doi.org/10.1017/s0364009419000862.

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In its first season, Israeli television thriller Fauda proclaimed an utter symmetry between Israel “proper” and its Occupied Territories, by humanizing Hamas militants and treating them as equals to the Israeli characters. Throughout the story the Jewish warrior's body becomes a site for the detonation of explosives and a potential vehicle for suicide bombings, in a false but intriguing reenactment of the trauma of the second intifada, which has been repressed in Israeli consciousness. In this unwitting manifestation of Jewish martyrdom, the façade of the rule of law in the State of Israel is

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PURKON, ARIP. "SUNNAH SEBAGAI SUMBER HUKUM DALAM BACAAN KONTEMPORER MUHAMMAD SYAHRUR." ALQALAM 29, no. 1 (2012): 127. http://dx.doi.org/10.32678/alqalam.v29i1.591.

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Sunna, based on the Islamic Law perspective, has a fundamental role and position. Sunna is one if Islamic Law sources. It always becomes an object of scientific study because it covers God and human aspects. Many studies on Sunna have been studied by many scholars. Muhammad Syahrur, a Syrian intellectual, is one ef scholars who tries to restudy the concept of Sunna. He views that all this time, there is a Jew mistakes of understanding on Sunna among Muslims. He divides Sunna into two categories, sunna risalah and sunna nubuwwah. The former is eternal while the later is sunna dealing with knowl

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Dissertations / Theses on the topic "The Eternal Jew"

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Petcavage, Stephanie. "Fascist Art and the Nazi Regime: The Use of Art to Enflame War." University of Cincinnati / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1463130930.

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Punch, John David. "Life and 'the Scriptures' in John 5:39-40." Diss., Pretoria : [s.n.], 2006. http://upetd.up.ac.za/thesis/available/etd-09182007-124509.

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Zhang, Da-Xin, and 張達欣. "Dialogue between Eternal Education and Holistic Education─ to Brigham Young, Fu Jen and Chung Yuan three Christian University Life Education as an example." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/99264294183044793571.

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碩士<br>銘傳大學<br>教育研究所碩士在職專班<br>101<br>This study aimed to explore the life of Jesus Christ of Latter-day Saints philosophy of education, analysis of Brigham Young University''s educational philosophy of life planning practice and research Brigham Young University and the University of Christianity to promote domestic life education similarities and differences, and to engage in dialogue. In this study, document analysis, case studies and individual depth interviews, three methods are discussed and analyzed. This study has the following conclusions: First, the Church of Jesus Chris

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PODROUŽKOVÁ, Petra. "Moderní sakrální architektura." Master's thesis, 2013. http://www.nusl.cz/ntk/nusl-152618.

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The thesis deals with European sacral architecture of the twentieth and the twenty-first century. Particularly, it refers to Judaic, Roman-Catholic and Islamic buildings. The second part puts into historical context the sacral constructions of individual religions including their function, characters and typology. In the third part of this thesis the representative sample of significant modern sacral constructions is selected, always under circumstances regarding their creation, the urban description and the setting in a specific location as well as the architectural layout, the interior arran

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Books on the topic "The Eternal Jew"

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The eternal thread. Targum Press, 2000.

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E, Rosenberg Stuart, ed. Christians and Jews: The eternal bond. F. Ungar Pub. Co., 1985.

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Eternal people: [a novel]. University Press of Colorado, 1998.

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Rome re-imagined: Twelfth-century Jews, Christians and Muslims encounter the Eternal City. Brill, 2012.

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Patterns in Jewish history: Insights into the past, present and future of the eternal people. Maggid Books, 2011.

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Wolffsohn, Michael. Eternal guilt?: Forty years of German-Jewish-Israeli relations. Columbia University Press, 1993.

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Goodman, Arnold M. A plain pine box: A return to simple Jewish funerals and eternal traditions. KTAV Publishing House, 2002.

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Visto, oído, leído y vivido sobre el pueblo eterno. A. Dujovich, 1986.

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Cała, Alina. Jew. The Eternal Enemy? Edited by Mikołaj Golubiewski. Peter Lang D, 2018. http://dx.doi.org/10.3726/978-3-653-06331-8.

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Gitlis, Baruch. "Redemption" of Ahasuerus: The "Eternal Jew" in Nazi film. Holmfirth, 1991.

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Book chapters on the topic "The Eternal Jew"

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Smith, Peter J. "The Eternal Mushroom of Humanity: Racism and Jewishness in The Jew of Malta and The Merchant of Venice." In Social Shakespeare. Palgrave Macmillan UK, 1995. http://dx.doi.org/10.1007/978-1-349-24225-2_7.

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Schwartz, Daniel B. "Ex-Jew, Eternal Jew." In The First Modern Jew. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691142913.003.0002.

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This chapter analyzes the “prehistory” of the Jewish rehabilitation of Spinoza, exploring how his Jewish origins figured in fashioning him into a cultural symbol among non-Jews first. It traces his shifting image across a spectrum of modern Jewish movements and milieus, from the Berlin Haskalah to early religious Reform and Wissenschaft des Judentums (the Science of Judaism) in Germany to the East European Haskalah, Zionism, and Yiddish culture. The chapter discusses the relevance of Spinoza's Jewishness to this early mythmaking. The shapers of Spinoza's early image typically assigned his Jewishness a significant role, albeit not a positive one. Two basic plotlines relevant to this particularity developed in the late seventeenth and first half of the eighteenth century: one emphasized contrast, the other continuity.

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"The Dead Jew as Eternal Other." In Contemporary Jewish Reality in Germany and Its Reflection in Film. De Gruyter, 2012. http://dx.doi.org/10.1515/9783110265132.189.

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"Chapter 1. Ex-Jew, Eternal Jew Early Representations of the Jewish Spinoza." In The First Modern Jew. Princeton University Press, 2012. http://dx.doi.org/10.1515/9781400842261.15.

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"Vocal Borderlines: A Study of a Lamentation Recording from Habima’s Performance of The Eternal Jew." In Borderlines: Essays on Mapping and The Logic of Place. Sciendo, 2019. http://dx.doi.org/10.2478/9783110623758-015.

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Krell, Jonathan F. "Marginality and Animality: Olivia Rosenthal’s Que font les rennes après Noël?" In Ecocritics and Ecoskeptics. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781789622058.003.0006.

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Que font les rennes après Noël? is narrated in alternating paragraphs by a female second-person narrator (vous) and several male first-person narrators (je). The woman recounts her life from a child up to the age of forty-four. She has always loved animals and is haunted by the question of what reindeer do after Christmas. Overprotected by her parents, the narrator is a Jew in Catholic France who has long suppressed her homosexuality, and thus has always felt like a misfit. The male narrators—a veterinarian, a zookeeper, a laboratory researcher, a butcher, a wolf trainer, and a stock farmer—all work with animals. The protagonist gradually learns about the horrible suffering humans cause animals and comes to identify more with them than with other humans. Rosenthal hints at the connection—expressed by Jacques Derrida, Élisabeth de Fontenay and especially Charles Patterson in Eternal Treblinka—between the human tragedy of the Holocaust and the animal tragedy of the abattoir.

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Geller, Jay. "Afterword “It’s clear as the light of day”." In Bestiarium Judaicum. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823275595.003.0010.

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This afterword opens with an analysis of two of Gertrud Kolmar’s poems, one prior to the Nazi seizure of power and one prior to Kristallnacht, in which the Jewish and the Animal Questions intersect. It then turns to Gombiner’s lament that the human treatment of animals “is an eternal Treblinka” in I. B. Singer’s “The Letter Writer” (1968) and how it had been preceded by its converse in the experiences of the intended victims of the Holocaust and in memoirs, poems, and autobiographical novels of survivors (e.g., Primo Levi and Uri Zvi Greenberg). The Bestiarium Judaicum and its uses provided them with a language for understanding the dehumanization, the transformation into the suffering, killable Jew-Animal, to which they, “like sheep to the slaughter,” were being subjected. The relationship between dehumanization and objectification is parsed through an examination of Jiri Weil’s depiction of Prague’s deportation site as a “circus.”

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Smolenskin, Perets. "The Eternal People." In Jews and Diaspora Nationalism. Brandeis University Press, 2012. http://dx.doi.org/10.2307/j.ctv102bf26.6.

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Shandler, Jeffrey. "Turning on The Eternal Light." In Jews, God, and Videotape. NYU Press, 2009. http://dx.doi.org/10.18574/nyu/9780814740675.003.0002.

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"16. The Beginnings of an Outline for Jews to Consider, undated." In The Eternal Dissident. University of California Press, 2019. http://dx.doi.org/10.1525/9780520969797-019.

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Conference papers on the topic "The Eternal Jew"

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Abdul Razak, Mohamad Anas, Ahmad Zawawi Abdul Rajab, Jay Sern Chew, John Brian Chesson, and Susin Lim. "Pushing the Operational Envelope of a Cap-Rock Restoration Campaign Utilizing Perforate Wash Cement Technology and a Hydraulic Work Over Unit Offshore Malaysia." In International Petroleum Technology Conference. IPTC, 2021. http://dx.doi.org/10.2523/iptc-21367-ms.

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Abstract Malaysia's government recognizes the high risk that aging idle wells pose to its health, safety and environment and has developed some of the most stringent plug and abandonment, P&A, regulations to protect its future. Corroded casing strings and sustained casing pressure are common issues on its multi-decade old platforms and a risk-based design philosophy has been adopted to balance risk mitigation and operational costs, while still ensuring an eternal barrier. Both conventional rigs as well as rigless hydraulic workover units, HWU, are being used for P&A operations. This st

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