正统犹太教的政治概念

IF 0.2 3区 社会学 0 HUMANITIES, MULTIDISCIPLINARY Shofar: An Interdisciplinary Journal of Jewish Studies Pub Date : 2023-01-01 DOI:10.1353/sho.2023.a911217
Itamar Ben Ami
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引用次数: 0

摘要

摘要:本文以卡尔·施密特《政治概念》中的概念为指导,试图建构正统犹太教的政治概念。虽然很明显,不同的东正教团体持有不同的,有时甚至是对立的政治观点,但问题仍然是,东正教是否拥有一个可以被框定为“东正教”的政治领域的基本概念。本文提出了三种可能的东正教内部“政治”概念,但强调了这些立场都未能将东正教对哈拉卡的承诺整合到真正的政治框架中。第一种概念化以一种将政治领域纳入哈拉卡范围的方式否定了政治。第二种观点承认政治是世俗领域,站在哈拉卡的边界之外。第三种人对政治有一种宗教的理解,尽管如此,这种理解是非伊斯兰教的。为了呈现一个正统的政治概念,本文转向了两位思想家,他们从正统的立场对现代性的认识论制度(这是政治作为一个独特领域存在的原因)提出了批判:艾萨克·布鲁尔和年轻的利奥·施特劳斯。他们对政治的反思使他们呼吁将东正教对哈拉卡的承诺政治化。恢复布洛伊尔和施特劳斯的真正正统的政治概念,可以形成一种新颖的,迄今为止尚未开发的对犹太复国主义的正统批评。与他们试图将犹太人的存在政治化相比,犹太复国主义者倾向于将东正教的流亡立场理解为非政治的,而布鲁尔和施特劳斯认为,恰恰是犹太复国主义未能提供真正犹太的政治概念。
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Orthodox Judaism's Concept of the Political
Abstract: Guided by concepts advanced in Carl Schmitt's The Concept of the Political , this article attempts to formulate Orthodox Judaism's concept of the political. While it is evident that different Orthodox groups hold different and sometimes opposing political views, the question remains whether Orthodoxy as such possesses a foundational conceptualization of the sphere of the political that might be also be framed as "Orthodox." The article presents three possible internal Orthodox conceptualizations of "the political," yet highlights each of these positions' failure to integrate Orthodox commitment to halakha within a truly political framework. The first conceptualization negates the political in a manner that subsumes this realm under the purview of halakha. The second acknowledges the political as a secular realm standing outside the boundaries of halakha. The third possesses a religious understanding of the political that is nonetheless non-halakhic. In order to present an Orthodox concept of the political, the article turns to two thinkers who offered a critique of the epistemological regime of modernity (which is responsible for the existence of the political as a distinct sphere) from an Orthodox stance: Isaac Breuer and the young Leo Strauss. Their reflection on the political as such led them to call for a politicization of Orthodoxy's very commitment to halakha. Retrieving Breuer's and Strauss's truly Orthodox concept of the political enables the formulation of a novel, hitherto underdeveloped Orthodox critique of Zionism. Whereas Zionist voices tend to comprehend the exilic stance of Orthodoxy as apolitical compared to their own attempt to politicize Jewish existence, Breuer and Strauss argue that it is precisely Zionism that fails to offer a concept of the political that is truly Jewish.
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