Bibliografias temáticas / Benamozegh

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Literatura científica selecionada sobre o tema "Benamozegh"

Autor: Grafiati
Publicado: 4 de junho de 2021
Última modificação: 17 de fevereiro de 2022

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Artigos de revistas sobre o assunto "Benamozegh"

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Langton, Daniel R. "Elijah Benamozegh and Evolutionary Theory: A Nineteenth-Century Italian Kabbalist’s Panentheistic Response to Darwin". European Journal of Jewish Studies 10, n.º 2 (16 de agosto de 2016): 223–45. http://dx.doi.org/10.1163/1872471x-12341293.

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The Italian rabbi and philosopher Elijah Benamozegh (1823–1900) engaged widely with non-Jewish European culture, especially with regard to theology, philosophy and science. With respect to evolutionary theory, his views went through three stages. These stages correspond to his engagement with ideas of transmutation in three key works, namely, the Hebrew biblical commentary ʾEm la-miqra⁠ʾ (1862–1865), the Italian theological treatise Teologia dogmatica e apologetica (1877), and his posthumous great work in French, Israël et l’humanité (1914). Over time, Benamozegh came to view Darwin’s account of the common descent of all life as evidence in support of kabbalistic teachings, which he synthesized to offer a majestic vision of cosmic evolution, with radical implications for understanding the development of morality and religion itself. In the context of the creation-evolution debate in Europe, Benamozegh’s significance is as the earliest Orthodox Jewish proponent of a panentheistic account of evolution.
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GUETTA, A. "Elie Benamozegh". Revue des Études Juives 156, n.º 3 (1 de dezembro de 1997): 471–80. http://dx.doi.org/10.2143/rej.156.3.519355.

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Guetta, Alessandro. "Philosophy and Kabbalah. Elia Benamozegh (1823–1900), a Progressive/Traditional Thinker". Religions 12, n.º 8 (10 de agosto de 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 a later stage, also with positivism and evolutionism. Benamozegh formulated a pluralistic religious philosophy open to progress by constantly referring to the first phase of Vico’s historicist philosophy and above all to the work of Vincenzo Gioberti. We can read this philosophy as an original and consistent response to the challenges of Modern, secularized thought.
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Guetta, Alessandro. "La Philosophie religieuse d'Elie Benamozegh". École pratique des hautes études, Section des sciences religieuses 106, n.º 102 (1993): 463–66. http://dx.doi.org/10.3406/ephe.1993.14960.

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Seidler, Meir. "Eliah Benamozegh, Franz Rosenzweig and Their Blueprint of a Jewish Theology of Christianity". Harvard Theological Review 111, n.º 2 (abril de 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 aware of his Sephardic predecessor, there are some striking parallels in the two thinker's Jewish theologies of Christianity that have far-reaching interreligious implications. These parallels concern as well the basic paradigm for a positive evaluation of Christianity—the paradigm of the fire (particularist Judaism) and its rays (universal Christianity)—as well as the central flaw both of them attribute to Christianity: a built-in disequilibrium that threatens the success of its legitimate mission. These parallels are all the more striking as two thinkers arrived at their conclusions independently and by different paths: the one (Benamozegh) took recourse to Kabbalah, the other (Rosenzweig) to proto-existentialist philosophy. A comparative study of these two protagonists’ Jewish theologies of Christianity seems thus imperative.An “interreligious epilogue” at the end of the article exposes the contemporary need for a reassessment of the relationship between Judaism and Christianity from a Jewish perspective—especially in light of the deep theological revision that characterizes the approach of the Catholic Church towards Jews and Judaism following “Nostra Aetate”—but at the same time delineates the theological limits of the current Christian-Jewish interreligious endeavor. In this light, the pioneering theology of Christianity in the works of Rosenzweig and Benamozegh might yield some relevant insights.
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Guetta, Alessandro. "Un kabbaliste à l'heure du progrès : le cas d'Elie Benamozegh". Revue de l'histoire des religions 208, n.º 4 (1991): 415–36. http://dx.doi.org/10.3406/rhr.1991.1651.

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Skierkowski, Marek. "Jezus w początkowej fazie judaizmu naukowego". Teologia i Człowiek 54, n.º 2 (28 de abril de 2021): 45–61. http://dx.doi.org/10.12775/ticz.2021.010.

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Artykuł dotyczy początkowej fazy judaizmu naukowego w relacji do Jezusa. W XIX wieku niektórzy europejscy Żydzi przerwali swoje tradycyjne milczenie o najważniejszej ziemskiej postaci chrześcijństwa. Przede wszystkim zaczęli oni czytać Nowy Testament, traktując go w kategorach niezbędnego źródła na tym polu. Odkryli, że Jezus był prawdziwie żydowski. Niektórzy z nich (I.M. Jost, M. Zipser, L. Philippson, I.M. Rabbinowicz, A. Geiger, H. Rodrigues, M. Duschak, E. Grünebaum, M. Güdemann, A.A. Weill, E. Soloweyczyk, S. Hirsch) umieścili Go w centrum judaizmu, nawet jako faryzeusza, a niektórzy (J.L. Saalschütz, H. Graetz, J. Hamburger, E. Benamozegh, K. Magnus) ulokowali Go na obrzeżach judaizmu, np jako esseńczyka. W ten sposób chrześcijańska apologia, zwana tradycyjnie “Contra/Adversus Judaeos”, zyskała nowy konstruktywny i dynamiczny początek.
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Trigano, Shmuel. "La dimension politique de l'alliance dans Morale juive et morale chrétienne de Élie Benamozegh". Pardès 30, n.º 1 (2001): 141. http://dx.doi.org/10.3917/parde.030.0141.

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Gopin, M. "AN ORTHODOX EMBRACE OF GENTILES? INTERFAITH TOLERANCE IN THE THOUGHT OF S. D. LUZZATTO AND E. BENAMOZEGH". Modern Judaism 18, n.º 2 (1 de janeiro de 1998): 173–96. http://dx.doi.org/10.1093/mj/18.2.173.

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Clémence Boulouque. "An “Interior Occident” and the Case for an Oriental Modernity: The Livornese Printing Press and the Mediterranean Publishing Networks of Elia Benamozegh (1823–1900)". Jewish Social Studies 23, n.º 2 (2018): 86. http://dx.doi.org/10.2979/jewisocistud.23.2.04.

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Teses / dissertações sobre o assunto "Benamozegh"

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Guetta, Alessandro. "La philosophie religieuse d'Elie Benamozegh". Paris, EPHE, 1993. http://www.theses.fr/1993EPHEA006.

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La thèse examine un cas d'"adaptation culturelle", au XIXe siècle. Il s'agit du rabbin italien d'origine marocaine Elie Benamozegh (1823-1900), cabaliste de formation et philosophe par vocation, qui se trouva confronté à l'idéologie triomphante du progrès et à l'idéalisme hégélien, deux mouvements d'idées à tendance sécularisant. Les notions d'histoire, de progrès, de dialectique sont analysées par Benamozegh avec des instruments conceptuels tirés en bonne partie de la cabbale ; mais sa pensée présente dans le fond bien des aspects communs avec des catholiques "modérés" de l'époque, comme l'italien Gioberti et les français Lamennais et Ballanche. La double inspiration de Benamozegh est visible aussi dans le domaine de la linguistique : il s'inspire a la fois de la cabbale et de la "philologie philosophique" de Giambattista Vico
The thesis deals with a case of "cultural adaptation", in the 19th century. It is about the Italian rabbi of Moroccan origin Elijah Eenamozegh (1823-1900), a cabbalist by education and a philosopher by calling. He had to cope with the ideology of progress and Hegelian idealism, two secularisation inclined trends. The notions of history, progress, dialectics, are analysed by him with conceptual instruments drawn mainly from kabala; but basically, his thinking has a lot in common with the "moderate" catholic thinkers of the time, such as the Italian Gioberti and the Frenchmen Lamennais and Ballanche. Benamozegh's linguistics too, has a double inspiration: kabala and the "philosophical philology" of Giambattista Vico (17th-18th cent. )
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Poujol, Catherine. "Aimé Pallière (1868-1949) : itinéraire d'un chrétien dans le judai͏̈sme : Catherine Signorello épouse Poujol". Paris 1, 2002. http://www.theses.fr/2002PA010645.

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Cette biographie est la fresque d'un siècle de relations judéo-chrétiennes. Catholique moderniste, Pallière oeuvre dans le judai͏̈sme sans jamais se convertir. Le "noachisme" est, selon son maître le rabbin Benamozegh, la religion de l'avenir: les Juifs en seront les prêtres et les lai͏̈cs des autres monothéismes, les fidèles. Il se donne comme mission de faire redécouvrir leur religion aux israélites français. Il réforme le judai͏̈sme en créant l'Union libérale israélite, devient prédicateur de la synagogue Copernic et tente de rendre sionistes les jeunes Juifs en dirigeant l'UUJJ de 1926 à 1935. Le peuple hébreu reconstitué, il faut acheter sa terre et il dirige aussi le Fonds national juif (KKL). Cette action s'accompagne d'un tissus de relations entre les rabbins, les catholiques et les protestants, Pallière servant de pont. Cette thèse montre que le dialogue entre Juifs et chrétiens était donc bien instauré avant que la Shoah n'occulte toutes ces avancées.
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Livros sobre o assunto "Benamozegh"

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Amoroso, Leonardo. Scintille ebraiche: Spinoza, Vico e Benamozegh. Pisa: ETS, 2004.

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Guetta, Alessandro. Philosophie et Cabbale: Essai sur la pensée d'Elie Benamozegh. Paris: L'Harmattan, 1998.

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Guetta, Alessandro. Per Elia Benamozegh: Atti del Convegno di Livorno, settembre 2000. Milano: Thálassa De Paz, 2001.

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4

Philosophy and kabbalah: Elijah Benamozegh and the reconciliation of Western thought and Jewish esotericism. Albany, N.Y: State University of New York Press, 2008.

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5

Luria, Maxwell. Elijah Benamozegh: Israel and Humanity (Classics of Western Spirituality). Paulist Press, 1995.

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Luria, Maxwell. Elijah Benamozegh: Israel and Humanity (Classics of Western Spirituality). Paulist Press, 1995.

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Alessandro, Guetta, ed. Per Elia Benamozegh: Atti del Convegno di Livorno, settembre 2000. Milano: Thálassa De Paz, 2001.

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8

Philosophy And Kabbalah Elijah Benamozegh And The Reconciliation Of Western Thought And Jewish Esotericism. State University of New York Press, 2010.

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Capítulos de livros sobre o assunto "Benamozegh"

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Boulouque, Clémence. "Elia Benamozegh’s Printing Presses: Livornese Crossroads and the New Margins of Italian Jewish History". In Italian Jewish Networks from the Seventeenth to the Twentieth Century, 59–79. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-89405-8_4.

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Boulouque, Clémence. "The Afterlives of a Manuscript". In Another Modernity, 53–62. Stanford University Press, 2020. http://dx.doi.org/10.11126/stanford/9781503612006.003.0006.

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Chapter 5 is a study of the fate of Israel and Humanity, Benamozegh’s posthumous manuscript, and the controversies that surround the editorial changes made by Benamozegh’s Christian disciple, Aimé Pallière, who was entrusted with its publication by the Livornese rabbi’s family and turned the 1,900-page manuscript into the 735-page first edition published in 1914. Yet no previous scholarship had ever compared Benamozegh’s original manuscript to the one published by Pallière in 1914. This book fills this lacuna and provides further insights into the inner world of Benamozegh and his influences.
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Boulouque, Clémence. "Cosmopolitanism and Universalism". In Another Modernity, 93–101. Stanford University Press, 2020. http://dx.doi.org/10.11126/stanford/9781503612006.003.0009.

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Chapter 8 examines the logic of Benamozegh’s universalism through his treatment of the role of nations. As a witness and vocal supporter of the Italian Risorgimento and the advent of nation-states, Benamozegh had emphasized the political acumen of Judaism and its relevance to modern, nation-based societies. In his view, universalism could only be achieved through the particularism of nations--not in the abstract manner he believed had been promoted by Pauline Christianity, focused on individuals, which could not elicit any true religious belonging.
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Boulouque, Clémence. "Epilogue". In Another Modernity, 193–96. Stanford University Press, 2020. http://dx.doi.org/10.11126/stanford/9781503612006.003.0018.

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THE FIRST REVIEW of Israel and Humanity appeared in 1914. It was penned by Maurice Vexler, a promising rabbi soon to perish at Verdun. Vexler’s perceptive review captured Benamozegh’s achievements and shortcomings—and his idiosyncrasy. He characterized Benamozegh’s mindset as a “very peculiar” one: “The modern and the ancient coexist in him, and the mix of the two is disconcerting.” Still, Vexler contended, “regardless of what one may think [of Benamozegh] as scholar, historian, exegete, or grammarian, his speculative boldness, the audacity and magnitude of his religious conceptions, and the freshness and spontaneity of his theological sensibilities make him one of the most notable Jewish theologians to emerge in the modern period.”...
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Boulouque, Clémence. "“The Iron Crucible” and Loci of Religious Contact". In Another Modernity, 162–72. Stanford University Press, 2020. http://dx.doi.org/10.11126/stanford/9781503612006.003.0015.

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Chapter 14 focuses on the meaning and loci of religious encounters in the Bible and in the Jewish tradition, and analyzes the concept of “iron crucible,” the metaphor Benamozegh used for the complexity of religious assimilation. This metaphor, which refers to the Israelites’ sojourn in Egypt, designates a place where identities intermingled and where the Jewish religion was refined through its contact with paganism—but also where, paradoxically, this blending did not preclude a sense of hierarchy in this assimilation process. This concept is a crucial aspect of Benamozegh’s system, whereby the greater the proximity, the greater the tension across religious traditions.
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Boulouque, Clémence. "Normativity and Inclusivity in Modernity". In Another Modernity, 83–92. Stanford University Press, 2020. http://dx.doi.org/10.11126/stanford/9781503612006.003.0008.

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Chapter 7 turns to Benamozegh’s interpretation of the Noahide Laws, central to his system. Based on rational revelation but with edicts resembling natural law, they convey both internal and external normativity. This ancient legislation functions as a theological construct that sits well with one of modernity’s features: the imperative of locating normativity within itself. Additionally, Benamozegh contended, the legislation shows that Judaism is not ethnocentric in nature and manifests its inclusivism. Yet, in his defense of Noahism as a solution for the crisis of Christianity, he turned a blind eye to the laws’ arguably hierarchical nature which can be taken as indicating minimal universalism.
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Boulouque, Clémence. "Kabbalah as Politics". In Another Modernity, 133–48. Stanford University Press, 2020. http://dx.doi.org/10.11126/stanford/9781503612006.003.0013.

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Chapter 12 examines Benamozegh’s reading of Kabbalah as capable of underwriting a political project that involved the remaking of a secretive, esoteric tradition into a public, exoteric conversation. Benamozegh claimed Kabbalah as a centerpiece of Jewish thought that should help to revisit Western culture in order to reform its materialistic tendencies, thus pushing against the Orientalism tropes of his time. This stance foreshadows one of the turning points in the reception of Kabbalah in the twentieth century, exemplified by the works of such thinkers as Yehuda Ashlag, Rabbi Abraham Isaac Kook, and Léon Askénazi, in which its themes and concepts can be used as a political discourse.
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Boulouque, Clémence. "Modes of Interreligious Engagement". In Another Modernity, 183–92. Stanford University Press, 2020. http://dx.doi.org/10.11126/stanford/9781503612006.003.0017.

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Chapter 16 examines the theory and practices of interreligious rapprochement, encounters, and dialogue in the nineteenth and twentieth centuries. Retracing the stages of such endeavors prior to the Second World War helps refine the categories used to describe these modes of interaction and to consider how they have applied to intellectual efforts and social practices, including the Second Vatican Council in 1965, against the conceptual legacy of Benamozegh. Because Benamozegh’s work aimed to bring about religious unity, and because he found a disciple in Aimé Pallière and a posthumous audience for his calls to promote coexistence, assessing the implementation of this prescriptive and convoluted thought is a necessary conclusion of this study.
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Boulouque, Clémence. "The Banned Author and the Oriental Publisher". In Another Modernity, 37–45. Stanford University Press, 2020. http://dx.doi.org/10.11126/stanford/9781503612006.003.0004.

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Chapter 3 examines how the utter disgrace of a rabbinic ban (herem) affected Benamozegh. In a very rare and harsh measure, his Hebrew biblical commentary was banned and burned in 1865 in Aleppo because it contained too many references to sources outside the Jewish tradition. The herem discouraged Benamozegh from any further major enterprise in Hebrew. However, he kept a presence, as a publisher, in the Mediterranean and his endeavors deserve significant attention: it was the largely Hebrew catalogue of his printing press, with a distribution and network of authors spanning the Maghreb and the Mashriq, that functioned as his commitment to an Oriental modernity.
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Boulouque, Clémence. "Situating Benamozegh in the Debate on Jewish Universalism". In Another Modernity, 65–82. Stanford University Press, 2020. http://dx.doi.org/10.11126/stanford/9781503612006.003.0007.

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Chapter 6 situates Benamozegh in the debate about universalism in his time, and about the universalism of Judaism found in the works of Spinoza, Kant, and Mendelssohn. The claim of Jewish universalism, an index of Judaism’s adequation with the modern world, must be measured against the competing claims of philosophy, Christianity, and Reform Judaism. Benamozegh also sought to establish the universalism of Judaism based on its antecedence in religious history, thus grounding himself in a sort of modern historicism that he resisted when it came to biblical criticism. He also strove to establish Judaism as a delicate articulation between reason and feelings, which rested on the nascent fields of psychology or anthropology and thus on a more scientific universalism.
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