Pub Date : 2018-04-30DOI: 10.1163/1477285X-12341295
C. Cuthill
This paper challenges the widespread emphasis on the absence of God in post- Holocaust historiography, theology, and art by suggesting that Barnett Newman’s Stations of the Cross may have been conceived under the theological category of the apophatic rather than the aesthetic category of the sublime. This paper focuses on the “anti-realist” position of Newman and other artists for whom the Holocaust necessitated a renewed aniconic tendency in Jewish aesthetics. His work, I suggest, holds out a tension between absolute absence and redemptive presence that at once resists and affirms a negative aesthetic of God’s solidarity with suffering.
{"title":"Post-Holocaust Jewish Aniconism and the Theological Significance of Barnett Newman’s Stations of the Cross","authors":"C. Cuthill","doi":"10.1163/1477285X-12341295","DOIUrl":"https://doi.org/10.1163/1477285X-12341295","url":null,"abstract":"This paper challenges the widespread emphasis on the absence of God in post- Holocaust historiography, theology, and art by suggesting that Barnett Newman’s Stations of the Cross may have been conceived under the theological category of the apophatic rather than the aesthetic category of the sublime. This paper focuses on the “anti-realist” position of Newman and other artists for whom the Holocaust necessitated a renewed aniconic tendency in Jewish aesthetics. His work, I suggest, holds out a tension between absolute absence and redemptive presence that at once resists and affirms a negative aesthetic of God’s solidarity with suffering.","PeriodicalId":42022,"journal":{"name":"JOURNAL OF JEWISH THOUGHT & PHILOSOPHY","volume":"80 1","pages":"118-147"},"PeriodicalIF":0.4,"publicationDate":"2018-04-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88162595","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-04-30DOI: 10.1163/1477285X-12341299
Paul E. Nahme
This article reinterprets Maimonides’ theory of creation and revelation by focusing upon the relationship between belief in creation and the affirmation of miracle and law described in Guide II :25. Focusing upon Maimonides’ use of inference to describe creation and revelation, I re-evaluate Maimonides’ account as an instance of inferential reasoning. That is, Maimonides makes use of, rather than proves, the implicit norms of creation and revelation in their explicit function of legal reasoning. Thus, I suggest that Maimonides’ emphasis upon inferential judgment in justifying law is a defense of creation and revelation as rules of reasoning.
{"title":"Revealing What’s Implicit: Maimonides’ Account of Creation and Revelation beyond Naturalism and Politics","authors":"Paul E. Nahme","doi":"10.1163/1477285X-12341299","DOIUrl":"https://doi.org/10.1163/1477285X-12341299","url":null,"abstract":"This article reinterprets Maimonides’ theory of creation and revelation by focusing upon the relationship between belief in creation and the affirmation of miracle and law described in Guide II :25. Focusing upon Maimonides’ use of inference to describe creation and revelation, I re-evaluate Maimonides’ account as an instance of inferential reasoning. That is, Maimonides makes use of, rather than proves, the implicit norms of creation and revelation in their explicit function of legal reasoning. Thus, I suggest that Maimonides’ emphasis upon inferential judgment in justifying law is a defense of creation and revelation as rules of reasoning.","PeriodicalId":42022,"journal":{"name":"JOURNAL OF JEWISH THOUGHT & PHILOSOPHY","volume":"75 1","pages":"1-33"},"PeriodicalIF":0.4,"publicationDate":"2018-04-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72791820","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-08-17DOI: 10.1163/1477285X-12341287
Hanoch Ben-Pazi
Rabbi Abraham Isaac Ha-Cohen Kook’s essay “The War” (Ha-Milḥamah) is a text of immense importance with respect to the development of ideological militaristic writing in religious Zionism. The essay was first published in the book Orot me-Ofel (1921), edited by R. Kook’s son, Rabbi Zvi Yehudah Kook. In this study, I wish to distinguish the views presented in the notebooks and collected writings of R. Kook from his position as set forth in the edited essay, which bears the stamp of the editor’s interpretation. Nine of the essay’s ten passages were written during World War I, and only the first passage, which bears the theological-militant stamp, does not appear in the collections of manuscripts from which the essay was constructed. My aim is to trace how R. Zvi Yehudah edited the essay and to explore the important influence of this passage.
{"title":"R. Abraham Isaac Kook and the Opening Passage of “The War”","authors":"Hanoch Ben-Pazi","doi":"10.1163/1477285X-12341287","DOIUrl":"https://doi.org/10.1163/1477285X-12341287","url":null,"abstract":"Rabbi Abraham Isaac Ha-Cohen Kook’s essay “The War” (Ha-Milḥamah) is a text of immense importance with respect to the development of ideological militaristic writing in religious Zionism. The essay was first published in the book Orot me-Ofel (1921), edited by R. Kook’s son, Rabbi Zvi Yehudah Kook. In this study, I wish to distinguish the views presented in the notebooks and collected writings of R. Kook from his position as set forth in the edited essay, which bears the stamp of the editor’s interpretation. Nine of the essay’s ten passages were written during World War I, and only the first passage, which bears the theological-militant stamp, does not appear in the collections of manuscripts from which the essay was constructed. My aim is to trace how R. Zvi Yehudah edited the essay and to explore the important influence of this passage.","PeriodicalId":42022,"journal":{"name":"JOURNAL OF JEWISH THOUGHT & PHILOSOPHY","volume":"222 1","pages":"256-278"},"PeriodicalIF":0.4,"publicationDate":"2017-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75629686","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-08-17DOI: 10.1163/1477285X-12341288
R. Chazan
In his influential Zakhor: Jewish History and Jewish Memory, Yosef Hayim Yerushalmi analyzed brilliantly the transition in Jewish conceptions of Jewish history from premodern to modern times. The present paper discusses a number of alternative perspectives on this transition. Yerushalmi argued convincingly the importance of the traditional conception of Jewish history, which he labeled “Jewish memory,” for Jewish survival. This paper challenges the terminology, agrees with the role played by the traditional Jewish thinking in Jewish survival, and emphasizes the premodern circumstances that made the traditional thinking so vital and effective. With respect to modern conceptions of Jewish history, which Yerushalmi associates with Jewish history writing, this paper argues that an examination of the circumstances of modernity reveals the creativity of this altered view of the Jewish past and the ways in which it in turn has fostered Jewish survival in the face of radically new challenges.
{"title":"From “Jewish Memory” to Jewish History: Two Perspectives","authors":"R. Chazan","doi":"10.1163/1477285X-12341288","DOIUrl":"https://doi.org/10.1163/1477285X-12341288","url":null,"abstract":"In his influential Zakhor: Jewish History and Jewish Memory, Yosef Hayim Yerushalmi analyzed brilliantly the transition in Jewish conceptions of Jewish history from premodern to modern times. The present paper discusses a number of alternative perspectives on this transition. Yerushalmi argued convincingly the importance of the traditional conception of Jewish history, which he labeled “Jewish memory,” for Jewish survival. This paper challenges the terminology, agrees with the role played by the traditional Jewish thinking in Jewish survival, and emphasizes the premodern circumstances that made the traditional thinking so vital and effective. With respect to modern conceptions of Jewish history, which Yerushalmi associates with Jewish history writing, this paper argues that an examination of the circumstances of modernity reveals the creativity of this altered view of the Jewish past and the ways in which it in turn has fostered Jewish survival in the face of radically new challenges.","PeriodicalId":42022,"journal":{"name":"JOURNAL OF JEWISH THOUGHT & PHILOSOPHY","volume":"1 1","pages":"279-304"},"PeriodicalIF":0.4,"publicationDate":"2017-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89127242","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-08-17DOI: 10.1163/1477285X-12341283
Hans M. Moscicke
The concept of evil in 4 Maccabees differs from what we find in most ancient Jewish literature, and little attention has been paid to its philosophical background. In this article I submit that the author of 4 Maccabees has absorbed and adapted a Stoic conception of evil into his Jewish philosophy. I trace the concept of evil in Stoicism and in 4 Maccabees using the categories of value theory, natural law, and the emotions. The outcome is an integrative philosophy that embraces vice as the sole evil, yet maintains a belief in the “goodness” of an afterlife; redefines natural law in terms of the Torah, reckoning any deviance from that Law as vicious; and conceives of the emotions as false belief and the cause of evil behavior, while still maintaining their God-given nature.
{"title":"The Concept of Evil in 4 Maccabees: Stoic Absorption and Adaptation","authors":"Hans M. Moscicke","doi":"10.1163/1477285X-12341283","DOIUrl":"https://doi.org/10.1163/1477285X-12341283","url":null,"abstract":"The concept of evil in 4 Maccabees differs from what we find in most ancient Jewish literature, and little attention has been paid to its philosophical background. In this article I submit that the author of 4 Maccabees has absorbed and adapted a Stoic conception of evil into his Jewish philosophy. I trace the concept of evil in Stoicism and in 4 Maccabees using the categories of value theory, natural law, and the emotions. The outcome is an integrative philosophy that embraces vice as the sole evil, yet maintains a belief in the “goodness” of an afterlife; redefines natural law in terms of the Torah, reckoning any deviance from that Law as vicious; and conceives of the emotions as false belief and the cause of evil behavior, while still maintaining their God-given nature.","PeriodicalId":42022,"journal":{"name":"JOURNAL OF JEWISH THOUGHT & PHILOSOPHY","volume":"144 1","pages":"163-195"},"PeriodicalIF":0.4,"publicationDate":"2017-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86204184","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-08-17DOI: 10.1163/1477285X-12341286
Alexandra Aidler
In Book III of The Star of Redemption, Franz Rosenzweig contrasts Judaism and Christianity: Judaism consists in the eternal passage of a people from creation to revelation; it suspends the divide between God’s presence and his worldly manifestation. For Rosenzweig, being Jewish means to be with God in the world. Christianity, however, defers salvation. While Judaism is with God in the world, Christianity retreats from God and the world. Christianity therefore has no “immediacy.” How can both Judaism and Christianity then live in immediacy with God in the world? Seeking to overcome Rosenzweig’s dichotomy, I endeavor to think an immediate relationship with God in the world by turning to one of Rosenzweig’s “biggest names”: Hermann Cohen. Following Cohen, I take it that Judeo-Christian continuity begins before both religions. I wish to explore the passage from the origin to the prophetic that constitutes the idea of a “pure monotheism” in Cohen’s philosophy.
{"title":"Judaism’s Christianity: Cohen and Rosenzweig on the Relationship between Judaism and Christianity","authors":"Alexandra Aidler","doi":"10.1163/1477285X-12341286","DOIUrl":"https://doi.org/10.1163/1477285X-12341286","url":null,"abstract":"In Book III of The Star of Redemption, Franz Rosenzweig contrasts Judaism and Christianity: Judaism consists in the eternal passage of a people from creation to revelation; it suspends the divide between God’s presence and his worldly manifestation. For Rosenzweig, being Jewish means to be with God in the world. Christianity, however, defers salvation. While Judaism is with God in the world, Christianity retreats from God and the world. Christianity therefore has no “immediacy.” How can both Judaism and Christianity then live in immediacy with God in the world? Seeking to overcome Rosenzweig’s dichotomy, I endeavor to think an immediate relationship with God in the world by turning to one of Rosenzweig’s “biggest names”: Hermann Cohen. Following Cohen, I take it that Judeo-Christian continuity begins before both religions. I wish to explore the passage from the origin to the prophetic that constitutes the idea of a “pure monotheism” in Cohen’s philosophy.","PeriodicalId":42022,"journal":{"name":"JOURNAL OF JEWISH THOUGHT & PHILOSOPHY","volume":"48 1","pages":"232-255"},"PeriodicalIF":0.4,"publicationDate":"2017-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72589759","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-08-17DOI: 10.1163/1477285X-12341285
Haim Mahlev
The essay explores Moses Mendelssohn’s concept of natural religion by contrasting it with the way it was understood by his contemporaries. An examination of key aspects—the role of pagans, knowledge transfer, the possible redundancy of revealed religion, and Judaism’s attitude toward “unphilosophical” knowledge—suggests that Mendelssohn’s view was not only shaped through direct and indirect reactions to his intellectual surrounding, but also that it employed Christian arguments in order to construct an unapologetic image of Judaism as a universal religion. This view challenged the designation of Christianity as a philosophical religion, and, by extension, the Christian understanding of the Enlightenment Project.
{"title":"Mendelssohn’s Concept of Natural Religion Re-Examined","authors":"Haim Mahlev","doi":"10.1163/1477285X-12341285","DOIUrl":"https://doi.org/10.1163/1477285X-12341285","url":null,"abstract":"The essay explores Moses Mendelssohn’s concept of natural religion by contrasting it with the way it was understood by his contemporaries. An examination of key aspects—the role of pagans, knowledge transfer, the possible redundancy of revealed religion, and Judaism’s attitude toward “unphilosophical” knowledge—suggests that Mendelssohn’s view was not only shaped through direct and indirect reactions to his intellectual surrounding, but also that it employed Christian arguments in order to construct an unapologetic image of Judaism as a universal religion. This view challenged the designation of Christianity as a philosophical religion, and, by extension, the Christian understanding of the Enlightenment Project.","PeriodicalId":42022,"journal":{"name":"JOURNAL OF JEWISH THOUGHT & PHILOSOPHY","volume":"5 1","pages":"209-231"},"PeriodicalIF":0.4,"publicationDate":"2017-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84731148","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-08-17DOI: 10.1163/1477285X-12341284
S. Sadik
The aim of the article is to analyze the concepts of natural law, political law, and divine law in the thought of Rabbi Josef Albo. The article concludes that according to R. Albo, the true divine law has something natural. Humans can understand by themselves that natural law is not developed enough to assure their needs. They can comprehend as well that only divine law can be a good political law, and thus they draw the natural conclusion that they need divine revelation and divine law.
{"title":"Les fondements naturels de la loi divine dans l’œuvre de Rabbi Josef Albo","authors":"S. Sadik","doi":"10.1163/1477285X-12341284","DOIUrl":"https://doi.org/10.1163/1477285X-12341284","url":null,"abstract":"The aim of the article is to analyze the concepts of natural law, political law, and divine law in the thought of Rabbi Josef Albo. The article concludes that according to R. Albo, the true divine law has something natural. Humans can understand by themselves that natural law is not developed enough to assure their needs. They can comprehend as well that only divine law can be a good political law, and thus they draw the natural conclusion that they need divine revelation and divine law.","PeriodicalId":42022,"journal":{"name":"JOURNAL OF JEWISH THOUGHT & PHILOSOPHY","volume":"6 1","pages":"196-208"},"PeriodicalIF":0.4,"publicationDate":"2017-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72974930","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-05-23DOI: 10.1163/1477285X-12341278
S. Brody
Politics has never been considered Martin Buber’s forte. This paper considers the range of Buber’s reception as a political thinker by considering it in the form of three “moments,” each from a different point in his career, and each through the eyes of a different figure who either read or worked with Buber politically: Theodor Herzl, Gustav Landauer, and Hans Kohn. The three moments are structured around a discussion of the classic criticism that Buber’s politics are naive or utopian; the paper seeks to respond, as Buber did, in a way that raises questions about the borders of politics itself.
{"title":"The Hard and the Soft: Moments in the Reception of Martin Buber as a Political Thinker","authors":"S. Brody","doi":"10.1163/1477285X-12341278","DOIUrl":"https://doi.org/10.1163/1477285X-12341278","url":null,"abstract":"Politics has never been considered Martin Buber’s forte. This paper considers the range of Buber’s reception as a political thinker by considering it in the form of three “moments,” each from a different point in his career, and each through the eyes of a different figure who either read or worked with Buber politically: Theodor Herzl, Gustav Landauer, and Hans Kohn. The three moments are structured around a discussion of the classic criticism that Buber’s politics are naive or utopian; the paper seeks to respond, as Buber did, in a way that raises questions about the borders of politics itself.","PeriodicalId":42022,"journal":{"name":"JOURNAL OF JEWISH THOUGHT & PHILOSOPHY","volume":"50 1","pages":"72-94"},"PeriodicalIF":0.4,"publicationDate":"2017-05-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87127452","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-10-28DOI: 10.1163/1477285X-02401004
Uriel Barak
This article examines R. Zvi Yehudah Kook’s reading of two earlier thinkers who were influential in the formulation of his thought—the Maharal of Prague and R. Avraham Azulai. I argue that his creative and unique reading of these texts exemplifies a fascinating dialogue he held with earlier sources, which he interpreted and infused with his own theological postulates. Here I explore his theory of the unique nature of the Jewish soul, in both its collective and individual manifestations. The connection between R. Zvi Yehudah’s approach to interpreting earlier Jewish theological texts and that of his father, R. Avraham Itzhak HaCohen Kook, will also be discussed.
{"title":"The Collective Soul","authors":"Uriel Barak","doi":"10.1163/1477285X-02401004","DOIUrl":"https://doi.org/10.1163/1477285X-02401004","url":null,"abstract":"This article examines R. Zvi Yehudah Kook’s reading of two earlier thinkers who were influential in the formulation of his thought—the Maharal of Prague and R. Avraham Azulai. I argue that his creative and unique reading of these texts exemplifies a fascinating dialogue he held with earlier sources, which he interpreted and infused with his own theological postulates. Here I explore his theory of the unique nature of the Jewish soul, in both its collective and individual manifestations. The connection between R. Zvi Yehudah’s approach to interpreting earlier Jewish theological texts and that of his father, R. Avraham Itzhak HaCohen Kook, will also be discussed.","PeriodicalId":42022,"journal":{"name":"JOURNAL OF JEWISH THOUGHT & PHILOSOPHY","volume":"20 1","pages":"300-317"},"PeriodicalIF":0.4,"publicationDate":"2016-10-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90146966","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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