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Libros sobre el tema "Buber, Martin, Rosenzweig, Franz"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 18 de febrero de 2022

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1

Una Bibbia tedesca: La traduzione di Martin Buber e Franz Rosenzweig. Venezia: Cafoscarina, 2012.

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2

Reichert, Klaus. Z eit ist's: Die Bibelübersetzung von Franz Rosenzweig und Martin Buber im Kontext. Stuttgart: F. Steiner, 1993.

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3

Das Problem der Übersetzung--dargestellt an Franz Rosenzweig: Die Methoden und Prinzipien der Rosenzweigschen und Buber-Rosenzweigschen Übersetzungen. Tübingen: J.C.B. Mohr (P. Siebeck), 1997.

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4

Rosenzweigs Sprachdenken im "Stern der Erlösung" und in seiner Korrespondenz mit Martin Buber zur Verdeutschung der Schrift. Frankfurt am Main: P. Lang, 1992.

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5

Rosenzweig's Bible: Reinventing Scripture for Jewish modernity. Cambridge: Cambridge University Press, 2009.

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6

Plevan, William. Holiness in Hermann Cohen, Franz Rosenzweig, and Martin Buber. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198796497.003.0010.

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This chapter explores the conception of holiness in three influential modern Jewish thinkers, Hermann Cohen, Martin Buber, and Franz Rosenzweig, with particular attention to the problem of Jewish distinctiveness. Each thinker’s approach to holiness represents their attempt to define the meaning of Jewish distinctiveness in light of the social, political, and cultural challenges faced by the Jews of Germany in the nineteenth and early twentieth centuries and by modern Jews more broadly. Consideration of these three thinkers’ conceptions of holiness also offers us the opportunity to examine the strengths and limitations of contemporary approaches to Jewish distinctiveness within North American Jewish spiritual life over the last several decades.
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7

Crane, Jonathan K. Ethical Theories of Hermann Cohen, Franz Rosenzweig, and Martin Buber. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199736065.013.0009.

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8

Das Dialogische Denken. Franz Rosenzweig, Ferdinand Ebner, und Martin Buber. Alber, 2002.

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9

Reichert, Klaus. Zeit ist's: Die Bibelubersetzung von Franz Rosenzweig und Martin Buber im Kontext (Sitzungsberichte der Wissenschaftlichen Gesellschaft an der Johann Wolfgang Goethe-Universitat Frankfurt am Main). F. Steiner, 1993.

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10

Jewish Perspectives on Christianity: Leo Baeck, Martin Buber, Franz Rosenzweig, Will Herberg, and Abraham J. Heschel. Continuum International Publishing Group, 1996.

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11

A, Rothschild Fritz, ed. Jewish perspectives on Christianity: Leo Baeck, Martin Buber, Franz Rosenzweig, Will Herberg, and Abraham J. Heschel. New York: Continuum, 1996.

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12

Rothschild, Fritz A. Jewish Perspectives on Christianity: Leo Baeck, Martin Buber, Franz Rosenzweig, Will Herberg, and Abraham J. Heschel. Crossroad Pub Co, 1990.

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13

A, Rothschild Fritz, ed. Jewish perspectives on Christianity: Leo Baeck, Martin Buber, Franz Rosenzweig, Will Herberg, and Abraham J. Heschel. New York: Crossroad, 1990.

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14

Putnam, Hilary. Jewish Philosophy as a Guide to Life: Rosenzweig, Buber, Levinas, Wittgenstein (The Helen and Martin Schwartz Lectures in Jewish Studies). Indiana University Press, 2008.

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15

Gottlieb, Michah. The Jewish Reformation. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780199336388.001.0001.

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Beginning in the late eighteenth century, Jews entered the German middle class with remarkable speed. This process has often been identified with Jews’ increasing alienation from religion and Jewish nationhood. In fact, this period was one of intense engagement with Jewish texts and traditions. An expression of this was the remarkable turn to Bible translation. In the century and a half between Moses Mendelssohn’s pioneering translation and the final one by Martin Buber and Franz Rosenzweig, German Jews produced fifteen different translations of at least the Pentateuch. Buber and Rosenzweig famously critiqued bourgeois German Judaism as a craven attempt to establish social respectability to facilitate Jews’ entry into the middle class through a vapid, domesticated account of Judaism. Exploring Bible translations by Moses Mendelssohn, Leopold Zunz, and Samson Raphael Hirsch, the author argues that each sought to ground a “reformation” of Judaism along bourgeois lines, which involved aligning Judaism with a Protestant concept of religion. They did so because they saw in bourgeois values the best means to serve God and the authentic actualization of Jewish tradition. Through their learned, creative Bible translations, Mendelssohn, Zunz, and Hirsch presented distinct visions of middle-class Judaism that affirmed Jewish nationhood while lighting the path to a purposeful, emotionally rich, spiritual life grounded in ethical responsibility.
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16

Gordon, Peter Eli. Rosenzweig and Heidegger: Between Judaism and German Philosophy. University of California Press, 2003.

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17

Gordon, Peter Eli. Rosenzweig and Heidegger: Between Judaism and German Philosophy (Weimar and Now: German Cultural Criticism). University of California Press, 2005.

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18

Gordon, Peter. Rosenzweig and Heidegger: Between Judaism and German Philosophy (Weimar and Now: German Cultural Criticism Book 33). University of California Press, 2003.

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19

Rosenzweig and Heidegger: Between Judaism and German Philosophy (Weimar and Now: German Cultural Criticism, 33). University of California Press, 2003.

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20

Stavans, Ilan. Jewish Literature: A Very Short Introduction. Oxford University Press, 2021. http://dx.doi.org/10.1093/actrade/9780190076979.001.0001.

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Jewish Literature: A Very Short Introduction explores modern Jewish literature from 1492 to the early twenty-first century, rotating around the concept of aterritoriality to appreciate the diasporic journey Jews have embarked on across geographic and linguistic spheres to the present day. At the center are canonical figures like Franz Kafka, Isaac Babel, Bruno Schulz, Anne Frank, Martin Buber, Hannah Arendt, Isaac Bashevis Singer, Saul Bellow, Philip Roth, Grace Paley, Jacobo Timerman, Moacyr Scliar, and Susan Sontag. Unlike the output of other national literatures, Jewish literature does not have a fixed address. As a result, its practitioners are at once insiders and outsiders.
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21

Handelman, Matthew. The Mathematical Imagination. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823283835.001.0001.

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The Mathematical Imagination is an archaeology of the undeveloped potential of mathematics for critical theory. As Max Horkheimer and Theodor W. Adorno first conceived of the critical project in the 1930s, critical theory steadfastly opposed the mathematization of thought. Mathematics flattened thought into a dangerous positivism that led reason to the barbarism of the Second World War. The Mathematical Imagination challenges this narrative and argues that it has obscured how mathematics provided three lesser-known German-Jewish thinkers—Gershom Scholem, Franz Rosenzweig, and Siegfried Kracauer—with metaphors to negotiate the crises of modernity during the Weimar Republic. Their theories of poetry, messianism, and cultural critique borrowed ideas from the philosophy of mathematics, infinitesimal calculus, and geometry in order to refashion cultural and aesthetic discourse. Drawn to the austerity and muteness of mathematics, these friends and forerunners of the Frankfurt School found in mathematical approaches to negativity strategies to capture the marginalized experiences and perspectives of Jews in Germany. This vocabulary, in which theory could be both mathematical and critical, is missing in the intellectual history of critical theory—from the work of second-generation critical theorists such as Jürgen Habermas to contemporary critiques of technology. Building on the work of Martin Jay and Susan Buck-Morss, The Mathematical Imagination shows how Scholem, Rosenzweig, and Kracauer’s engagement with mathematics uncovers a more capacious vision of the critical project, one with tools that can help us confront and intervene in our digital, and increasingly mathematical, present.
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