Relevant bibliographies by topics / Jewish Enlightenment

Academic literature on the topic 'Jewish Enlightenment'

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Published: 20 July 2024

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Journal articles on the topic "Jewish Enlightenment"

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Rashkover, Randi Lynn. "Judaism, Enlightenment, and Ideology." Religions 13, no. 1 (December 24, 2021): 15. http://dx.doi.org/10.3390/rel13010015.

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The co-existence of Enlightenment and ideology has long vexed Jews in modernity. They have both loved and been leary of Enlightenment reason and its attending scientific and political institutions. Jews have also held a complex relationship to ideological forms that exist alongside Enlightenment reason and which have both lured and victimized them alike. Still, what accounts for this historical proximity between Enlightenment and ideology? and how does this relationship factor into the emergence of modern anti-Semitism? Can Jewish communities participate in contemporary societies committed to scientific developments and deliberative democracies and neither be targeted by totalizing systems of thought that eliminate Judaism’s difference nor fall prey to the power and seduction of ideological forces that compete with the Jewish life-world? This article argues that Hegel’s discussion of the Enlightenment in the Phenomenology of Spirit as a social practice of critical common sensism provides an immanent critique of Max Horkheimer’s and Theodore Adorno’s analysis of the absolutism of the Enlightenment that can bolster Jewish communal and philosophical hope in the commensurability between Judaism and the contemporary expressions of Enlightenment reason, even if it does not fully eradicate the challenges presented by ideology for Jewish communities and thinkers.
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Breuer, Edward. "The Jewish Enlightenment." AJS Review 31, no. 1 (April 2007): 206–8. http://dx.doi.org/10.1017/s0364009407000438.

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Brenner, M. "Book Review: The Jewish Enlightenment." German History 24, no. 3 (July 1, 2006): 485–86. http://dx.doi.org/10.1177/026635540602400313.

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Bohak, Gideon. "How Jewish Magic Survived the Disenchantment of the World." Aries 19, no. 1 (January 2, 2019): 7–37. http://dx.doi.org/10.1163/15700593-01901002.

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Abstract Jewish magic is thriving in present-day Israel, in spite of the supposed disenchantment of the modern world. To see how it survived from Antiquity and the Middle Ages to our own days, this essay surveys the development of Jewish magic in the modern period. It begins with the Jews of Europe, where the printing of books of popular medicine and “practical Kabbalah,” and the Enlightenment’s war on magic, led to the transformation and marginalization of many Jewish magical texts and practices, but did not entirely eradicate them. It then turns to the Jews of the Islamicate world, who were much less exposed to the impact of printing or the ideology of Enlightenment, and whose magical tradition therefor remained much more conservative than that of their European brethren. When the Jews of many Jewish communities finally met, before and especially after the establishment of the Jewish State, the Jews of European origin tried to disenchant the world of their “Oriental” brothers, but were only partly successful in this endeavor. And with the rise of postmodern cultural sensitivities, and of New Age religiosities, even this attempt was mostly abandoned, and the Jewish magical tradition is now more vigorous, and more visible, than the founders of Zionism would ever have imagined. Finally, while claiming that in the Jewish case modernity did not lead to the disenchantment of the world, this essay also claims that the same might be true of other magical traditions, whose history often was neglected by historians of Western esotericism.
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Velastegui, Nicholas. "Citizenship, Civil Rights, and Jewish Emancipation in Revolutionary France." Toro Historical Review 14, no. 2 (December 6, 2023): 105–24. http://dx.doi.org/10.46787/tthr.v14i2.3834.

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The emancipation of France's Jewish communities at the National Assembly marked an unprecedented development in civil rights for religious minorities. This project focuses on the intersection of French and Jewish history in an effort to expand our understanding of the French Revolution's long-lasting effects on Europe. It also provides context for the political and social framework of Revolutionary France as it pertains to civil rights and religious outlier groups, seeking to contrast the differing paths to citizenship taken by French Protestants and French Jews, identify the ideological influence of the Enlightenment on proponents of Jewish emancipation, and compare the lives of French Jews after emancipation to that of other concurrent Jewish enclaves in Europe.
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Stern, Eliyahu. "Catholic Judaism: The Political Theology of the Nineteenth-Century Russian Jewish Enlightenment." Harvard Theological Review 109, no. 4 (October 2016): 483–511. http://dx.doi.org/10.1017/s0017816016000249.

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“It is true,” conceded the Russian Minister of Education on 17 March 1841, those “fanatics” who held fast to the Talmud “were not mistaken” in ascribing a missionary impulse to his project of enlightening Russia's Jewish population. The Jews’ anxieties were understandable, Count Sergei Uvarov admitted, “for is not the religion of Christ the purest symbol of grazhdanstvennost’ [civil society]?” Since conquering Polish-Lithuanian lands in 1795, the Russian government had been unable to establish a consistent policy for integrating its Jewish population into the social and political fabric of the Empire. Most notably, it restricted Jews to living in what was called the Pale of Settlement, a geographic region that includes lands in present day Russia, Ukraine, Poland, Moldova, Belarus, and Lithuania. The Jews of the Empire were highly observant, spoke their own languages, and occupied specific economic roles. Buoyed by the reformist initiatives that had begun to take hold in Jewish populations based in western European countries, Uvarov hoped to begin a similar process among Russia's Jews.
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Popkin, Jeremy D. "Voltaire’s Jews and Modern Jewish Identity: Rethinking the Enlightenment." Journal of Jewish Studies 61, no. 1 (April 1, 2010): 181–82. http://dx.doi.org/10.18647/2956/jjs-2010.

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Muszkalska, Bożena. "Kolberg and Jewish Music." Musicology Today 11, no. 1 (December 1, 2014): 23–30. http://dx.doi.org/10.2478/muso-2014-0010.

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Abstract The world of the Jews must have attracted Kolberg, who as an educated member of the intelligentsia must have been conscious of what was happening in Judaism in his times. The nineteenth century was indeed a time of the flourishing Hasidism, the travelling hazanim, the development of the Jewish Enlightenment movement (the Haskalah), a great numbers of Jewish Tanzhaus openings. Jewish themes also appear in almost every volume of Kolberg’s Complete Works. However, Jews only formed the backdrop for the events taking place among Poles. Only in the case of a few records left by Kolberg can we surmise that the musical performers were themselves Jewish. This is most likely true of five songs with texts in the Yiddish language. More melodies set down in writing from the Jews or from the repertoire taken over by Polish musicians are probably to be found among the pieces without verbal text or referred to by Kolberg as ‘dances’. It is unknown whether Jewish musicians played Jewish melodies for Kolberg, but we cannot exclude the possibility of their performances constituting a basis for some transcriptions of pieces that were not marked as Jewish.
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Homolka, Walter. "Jesus der Jude Die jüdische Leben-Jesu-Forschung von Abraham Geiger bis Ernst Ludwig Ehrlich." Zeitschrift für Religions- und Geistesgeschichte 60, no. 1 (2008): 63–72. http://dx.doi.org/10.1163/157007308783360561.

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AbstractThe article provides an overview of Jewish Life-of-Jesus research from Abraham Geiger to Ernst Ludwig Ehrlich. Julius Wellhausen's assessment that Jesus was not Christian but Jewish encountered a Jewish community that was striving for civic equality in the course of the Enlightenment and that saw itself impaired by the idea of the ,,Christian state". The ensuing Jewish concern with the central figure of the New Testament was not of fundamental nature, but rather followed from an apologetic impulse: the wish to participate in general society without having to give up Jewish identity. Since then, many Jewish thinkers of the modern era have studied Jesus. The essay outlines the history of ,,bringing Jesus home" to Judaism, which has been observed since the nineteenth century. Jesus returns as exemplary Jew, as hortatory prophet, as revolutionary and freedom fighter, as big brother and messianic Zionist. The foremost intention though was that Jews wanted to remain Jews and nevertheless be part of Christian society. How fortunate, therefore, that Jesus was Jewish.
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Schick, Stefan. "Aufklärung als Ethos – Ein kleiner Beitrag des Mittelalters zur Frage: Was ist Aufklärung?" Philosophisches Jahrbuch 120, no. 1 (2013): 46–63. http://dx.doi.org/10.5771/0031-8183-2013-1-46.

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Abstract. Both in academic and public discussions the term “enlightened” is not only an often used but also an often misused one. Thus, this article again investigates the question “What is Enlightenment?” One main thesis, which for some contemporary self-proclaimed followers of Enlightenment may be a bit hard to swallow, is that it is just the influence of a certain mediaeval thinker on historical Enlightenment that can help to develop a systematic and not only historical concept of Enlightenment. For this purpose, this article combines three problems of this very concept: the discussion on “What is Enlightenment?” in late German Enlightenment; the fuzziness of any distinction between “Enlightenment” and “Counter-Enlightenment”; the very difference between the way that Jewish Enlightenment (Haskala) and “Christian” Enlightenment refer to their mediaeval philosophical ancestors.
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Dissertations / Theses on the topic "Jewish Enlightenment"

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Sadowski, Dirk. "Natalie Naimark-Goldberg: Jewish Women in Enlightenment Berlin." HATiKVA e.V. – Die Hoffnung Bildungs- und Begegnungsstätte für Jüdische Geschichte und Kultur Sachsen, 2016. https://slub.qucosa.de/id/qucosa%3A34850.

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Bor, F. "Moral education in the age of the Jewish Enlightenment." Thesis, University of Cambridge, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.596779.

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The Jewish Enlightenment (Haskalah) began in Berlin in the late eighteenth century and called for the renewal of Judaism through the adoption of elements of the wider culture. This thesis focuses on the way in which moderate proponents of Haskalah (Maskilim) treated the question of morality. The ethical writings of Isaac Satanov, Naphtali Herz Wessely and Menahem Mendel Lefin are given greatest attention. Children's catechisms, and articles from the Haskalah periodicals (especially ha-Measef) are also examined. Two purposes underlie the study. The first is to demonstrate the manner in which traditional Jewish ethical categories are transformed and turned into vehicles for Enlightenment thought. Through adopting the concern with practical living, the Maskilim were sharing in a process that led to a view of religion as little more than a means to this-worldly improvement. The second aim is to assess how sensitive the Maskilim were to the dangers than modern conceptions of mortality presented to religion. In order to protect religion the Haskalah sought to place limits on the use of reason. In line with conservative thinkers of the Aufklärung, it was argued that basic religious principles lie at the heart of moral behaviour. In order to carry out the above goals the thesis sets the Haskalah's treatment of ethics in the wider contexts of the Jewish ethical writings popular in the Baroque period on the one side, and Enlightenment thought and culture on the other. Enlightenment ideas are only adopted once they have been refracted through the prism of Jewish traditions (most often the rational tradition).
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Mufti, Aamir Rashid. "Enlightenment in the colony the Jewish question and dilemmas in postcolonial modernity /." Full text available online (restricted access), 1998. http://images.lib.monash.edu.au/ts/theses/Mufti.pdf.

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Dauber, Jeremy Asher. "Antonio's devils : writers of the Jewish Enlightenment and the birth of modern Hebrew and Yiddish literature /." Stanford (Calif.) : Stanford university press, 2004. http://catalogue.bnf.fr/ark:/12148/cb39214879m.

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Teeple, Samuel. "The New Reform Temple of Berlin: Christian Music and Jewish Identity During the Haskalah." Bowling Green State University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1525882116113423.

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Quélennec, Bruno. "Retour dans la caverne. Philosophie, religion et politique chez le jeune Leo Strauss." Thesis, Paris 4, 2016. http://www.theses.fr/2016PA040015.

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Le travail de thèse entreprend une reconstruction critique de la philosophie politique de Leo Strauss (1899-1973) en partant de ses écrits de jeunesse allemands, replacés dans leur contexte politique et philosophique d’émergence et particulièrement dans les mouvements de la « renaissance juive » des années 1920. Au lieu de comparer son œuvre à celle d’autres grands classiques de la philosophie politique du XXe siècle ou d’analyser ces textes de jeunesse à la lumière de sa réception aux États-Unis, où lui et ses disciples sont souvent associés au mouvement néoconservateur américain, il s’agit ici de voir comment son positionnement politico-philosophique spécifique se construit dans la confrontation au « dilemme théologico-politique » dans lequel la pensée juive-allemande est prise face à la radicalisation de l’antisémitisme allemand pendant et après la Première Guerre Mondiale : judaïsme national ou judaïsme religieux ? Dans ses premiers écrits des années 1920, Strauss transforme cette opposition en celle entre Lumières et orthodoxie, entre athéisme et théisme, opposition qu’il ne cessera de vouloir dépasser à travers la construction d’un « athéisme biblique ». Nous montrons que ce n’est cependant que dans les années 1930, après son « tournant platonicien », que Strauss trouvera, par l’intermédiaire d’une nouvelle interprétation de Maïmonide, sa solution au « dilemme théologico-politique », sur des bases philosophiques pré-modernes. Avec le retour à ces Lumières platoniciennes, Strauss tente d’harmoniser Lumières et anti-Lumières, la défense du rationalisme et la justification d’un ordre théologico-politique autoritaire, projet paradoxal qui forme le cœur de son néoconservatisme philosophique
My thesis undertakes a critical reconstruction of the political philosophy of Leo Strauss (1899-1973) on the basis of his early writings, which I contextualize in the political and philosophical frame of the Weimar Republic and the “German-Jewish Renaissance” of the 1920s. My main hypothesis is that his concept of ”political philosophy” emerges from a confrontation with the “theological-political dilemma” that German-Jewish thought faced after the First World War, the radicalization of German Anti-Semitism and the problem of being torn between national and religious Judaism. I argue that in his early writings of the 1920s, Strauss transforms this dilemma into the opposition between Enlightenment and orthodoxy, atheism and theism that he tries to overcome in the form of an “biblical atheism”. In the 1930s, after his “Platonic turn”, Strauss finds another solution to the “dilemma”, now on pre-modern philosophical grounds, through a new interpretation of Maimonides. With the return to this “platonic” Enlightenment, Strauss tries to harmonize anti-Enlightenment and Enlightenment, pre-modern rationalism and the justification of authoritarian theological-political order. My argument ist that this paradoxical project is the core of his philosophical neo-conservatism
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Picchi, Francesco. "Bildung e storia fra Illuminismo e Romanticismo nella giovane Arendt della Biografia di Rahel Varnhagen." Doctoral thesis, Scuola Normale Superiore, 2006. http://hdl.handle.net/11384/86132.

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Feist, Christina. "„Nun bin ich einmal, Gottlob! ein Philosoph“ Von der Kant-Rezeption zur jüdischen Religionsreform : Lazarus Bendavids Haskalaprogramm." Electronic Thesis or Diss., Sorbonne université, 2024. https://accesdistant.sorbonne-universite.fr/login?url=https://theses-intra.sorbonne-universite.fr/2024SORUL045.pdf.

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Les tâche de recherche principales de la dissertation sont d'analyser l'impact qui a eu la philosophie kantienne sur la pensée de Lazarus Bendavid (1762 - 1832) et sa philosophie du judaïsme. Le personnage de Bendavid étant très peu connu, nous présentons ainsi la première biographie complète de cet intellectuel de la Haskala et sa vie entre Berlin et Vienne. De même nous avons, pour la première fois, recherché son projet de Haskala à fin de mettre en lumière sa vision pour un Judaïsme individuel et autonome, son rôle important pour le Kantisme juif et son impact sur le processus d'évolution d'une identité juive allemande et, enfin, de la création de la Wissenschaft des Judentums. Il s'agit donc d'un projet à l'intersection de philosophie, histoire et études juives, qui, en examinant l'Aufklärung à Berlin et Vienne, recherche la biographie peu connu et l'oeuvre peu recherché d'un de ses intellectuels: Lazarus Bendavid
The main goal of this dissertation is to analyse the influence Kantian philosophy had on the writings of Lazarus Bendavid (1762 - 1832) and his philosophy of Judaism. With this dissertation we introduce the first complete biography of Lazarus Bendavid and his life between Berlin and Vienna. We also offer the first thorough examination of his Haskala-project in order to shed light on his vision of an individual and autonomous Judaism, as well as his important role within Jewish Kantianism et his impact on the development and evolution of a German-Jewish identity and, lastly, the foundation of Wissenschaft des Judentums. This research project hence revolves around the intersection of philosophy, history and Jewish studies and, through examining the Enlightenment movements in Berlin and Vienna, researches the life and works of one of it's intellectuals who has, thus far, been neglected in Haskala-research: Lazarus Bendavid
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Poveda, Guillén Oriol. "Resuming the Broken Dialogue : On Madness and the Limits of Reasonin Michel Foucault and Rabbi Nachman of Bratslav." Thesis, Hochschule für Jüdische Studien, Heidelberg, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-199817.

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This thesis is a comparative study of Michel Foucault's History of Madness and Rabbi Nachman's teachings 64 and 5 from Liqqutei Moharan and Liqqutei Moharan Tinyana, respectively. The author compares how both authors conceive of madness and the limits of reason. The study is divided in three parts. The first and second parts are analytical, dealing with History of Madness and Nachman's teachings. At the beginning of the second part, the author also provides a general introduction to madness in Early Chasidism and a short biography of Nachman. Finally, in the third part, the author compares Foucault's and Nachman's thought in three sections: madness vindicated, reason exposed and power & the void. By reading Foucault through the lenses of Nachman and vice versa, the author attempts to provide new insights into the work of both.
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Meyfeld, Dirk. "Volksgeist und Judenemanzipation." Doctoral thesis, Humboldt-Universität zu Berlin, Philosophische Fakultät I, 2014. http://dx.doi.org/10.18452/17077.

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Philosophie und Frühantisemitismus bilden den Themenbereich der Arbeit. Der Frühantisemitismus reicht von 1780 bis 1850. Speziell verweigert er die Bürgerrechte für Juden. In diesem Sinn wenden Deutsche Liberale sich während der Entstehungsphase der bürgerlichen Gesellschaften im frühen 19. Jahrhundert gegen die jüdische Emanzipation: F. L. Jahn, E. M. Arndt, K. Follen, C. F. Rühs und J. F. Fries. Im Gegensatz zu ihnen votiert Hegel mit seinen Grundlinien der Philosophie des Rechts entschieden für sie. Er schließt damit an die Erklärung der Menschenrechte in den USA und Frankreich an und führt deren Normativität fort. Es ist das Ergebnis konsequenten Denkens und Hegel überwindet einige seiner früheren antijüdischen Ansichten. Er betont die klare Verbindung zwischen Menschenrechten und Judenemanzipation, geht aber auch darüber hinaus: Sein Konzept fordert eine Integration, die zudem wirtschaftliche und kulturelle Teilhabe verlangt. Hegel opponiert unter historischen Bedingungen gegen die liberalen Frühantisemiten, was ebenso zu berücksichtigen ist, wie die systematischen Argumente der Rechtslehre. Nichtsdestotrotz gelingt ihm kein konsistentes Konzept. Der Grund dafür liegt jedoch in der Realität, die dargestellt werden soll, und nicht bei ihm. Hinsichtlich der internationalen Beziehungen zwischen den modernen Staaten gibt es keine universellen Institutionen mit Macht. Hegel opfert letztlich sein Vorhaben, die universelle Ethik weiterzuentwickeln, weil er dies reflektiert und sich ihm beugt. Unter Berücksichtigung dieses Kontextes müssen seine Konzepte zum Volksgeist betrachtet werden. Die Partikularität des Volksgeistkonzepts gefährdet seinen Entwurf zur Emanzipation, der universal fundiert ist; doch der Grund der Probleme liegt in den internationalen Beziehungen.
In this thesis early anti-semitism is discussed in the context of G.W.F. Hegel’s philosophy. Early anti-semitism spanning from 1780-1850 is particularly concerned with declining Jews any equal civic status. Against the backdrop of civil societies arising in the early 19th century, a group of German authors, including F.L. Jahn, E.M. Arndt, K. Follen, C.F. Rühs, and J.F. Fries, in spite of their liberalism opposed Jewish emancipation in this specific sense. In contrast, Hegel in his Philosophy of Right clearly argues in favour of Jewish emancipation, following modern normative ideals as established by Human Rights Declarations in the U.S. and in France. Overcoming some of his earlier anti-Jewish views Hegel arrives at this result by way of consistent thinking. He not only stresses the obvious relationship between Human Rights and Jewish emancipation, but also further develops this idea: His concept calls for equal integration that involves economic and cultural participation as well. Hegel opposed liberal anti-semites under specific historical conditions that have to be taken into account alongside his philosophical arguments put forward in the Philosophy of Right. If he finally didn‘t achieve to develop an overall consistent concept it‘s not to be attributed to a lack of efforts on his part but rather to the reality his theory reflects. International relations between modern states don‘t involve universal institutions with actual power. Hegel, reflecting on and giving in to that reality, finally dismisses his earlier attempts to advance universal ethics. His concept of a nation‘s particular volksgeist and especially the Germanic spirit have to be assessed with this context in mind. Hegel‘s idea of emancipation which rests on universal claims is at odds with his preference for the particular that‘s being expressed in his concept of a volksgeist. The source for this problem however has to be sought in the international relations themselves.
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Books on the topic "Jewish Enlightenment"

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Feiner, Shmuel. The Jewish enlightenment. Philadelphia: University of Pennyslvania Press, 2004.

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Harvey, Mitchell. Voltaire's Jews and modern Jewish identity: Rethinking the Enlightenment. Milton Park, Abingdon, Oxon: Routledge, 2008.

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Freudenthal, Gideon. No religion without idolatry: Mendelssohn's Jewish Enlightenment. Notre Dame, Ind: University of Notre Dame Press, 2012.

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Arkush, Allan. Moses Mendelssohn and the Enlightenment. Albany: State University of New York Press, 1994.

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Horowitz, Brian. Jewish philanthropy and enlightenment in late Tsarist Russia. Seattle: University of Washington Press, 2008.

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1923-, Popkin Richard Henry, and Weiner Gordon M, eds. Jewish Christians and Christian Jews: From the Renaissance to the Enlightenment. Dordrecht: Kluwer Academic Publishers, 1994.

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Ruderman, David B. Jewish enlightenment in an English key: Anglo-Jewry's construction of modern Jewish thought. Princeton, N.J: Princeton University Press, 2000.

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Socher, Abraham P. The radical enlightenment of Solomon Maimon: A life in the margins of the German and Jewish Enlightenments. Stanford, Calif: Stanford University Press, 2006.

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Lowenstein, Steven M. The Berlin Jewish community: Enlightenment, familyand crisis, 1770-1830. New York: Oxford U. P., 1994.

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Lowenstein, Steven M. The Berlin Jewish community: Enlightenment, family, and crisis, 1770-1830. New York: Oxford University Press, 1994.

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Book chapters on the topic "Jewish Enlightenment"

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Simon, Maurice. "The Enlightenment Movement." In Jewish Religious Conflicts, 89–99. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003477716-11.

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Heywood Jones, David. "Jewish Historiography." In Moses Hirschel and Enlightenment Breslau, 5–34. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-46235-2_2.

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Rubin, Aaron D., and Lily Kahn. "Hebrew, Enlightenment." In Jewish Languages from A to Z, 82–88. New York : Routledge, [2021]: Routledge, 2020. http://dx.doi.org/10.4324/9781351043441-18.

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Katz, Dovid. "German-Jewish Enlightenment also Targets Yiddish." In Yiddish and Power, 189–200. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137475756_10.

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Goetschel, Willi. "Enlightenment." In The Cambridge History of Jewish Philosophy, 33–74. Cambridge University Press, 2012. http://dx.doi.org/10.1017/chol9780521852432.003.

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"Commerce and Jewish Culture:." In Mediterranean Enlightenment, 181–207. Stanford University Press, 2014. http://dx.doi.org/10.2307/j.ctvqsdrk7.13.

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Robertson, Ritchie. "Enlightenment." In The ‘Jewish Question’ in German Literature 1749–1939, 9–76. Oxford University Press, 2001. http://dx.doi.org/10.1093/acprof:oso/9780199248889.003.0001.

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"Introduction: The Jews and the Enlightenment." In The Jewish Enlightenment, 1–18. University of Pennsylvania Press, 2004. http://dx.doi.org/10.9783/9780812200942.1.

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"Chapter Five. Projects of Enlightenment and Tests of Tolerance." In The Jewish Enlightenment, 105–38. University of Pennsylvania Press, 2004. http://dx.doi.org/10.9783/9780812200942.105.

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"Chapter Six. The Rabbinical Elite on the Defensive." In The Jewish Enlightenment, 139–62. University of Pennsylvania Press, 2004. http://dx.doi.org/10.9783/9780812200942.139.

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