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Auteur : Grafiati
Publié le 20 juillet 2024

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1

Rashkover, Randi Lynn. « Judaism, Enlightenment, and Ideology ». Religions 13, no 1 (24 décembre 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 (avril 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 (1 juillet 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 (2 janvier 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 (6 décembre 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 (octobre 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 (1 avril 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 (1 décembre 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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Schuchalter, Jerry. « Enlightenment and ghetto : Michael Gold's dual vision ». Nordisk Judaistik/Scandinavian Jewish Studies 16, no 1-2 (1 septembre 1995) : 115–26. http://dx.doi.org/10.30752/nj.69525.

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When Michael Gold wrote his celebrated Jews Without Money (1930) he was almost certainly responding to the increasingly popular anti-Semitic belief that the Jews were controlling the purse strings in America and elsewhere. The familiar stereotypes of Jewish bankers and Wall Street stock swindlers were particularly fashionable during this period, and while Gold’s principal animus for writing the book may not have been primarily to combat anti-Semitism, but to present his own struggle in the slums and his discovery of the class struggle and socialism, the significance of this theme for Gold´s novel cannot be denied. This becomes especially apparent in the introduction he wrote for his work in 1935. Here Gold emphasizes that, despite Nazi propaganda, the vast majority of Jews are living in poverty and belong to the proletariat. This does not however prevent him from succumbing himself to a variant of left-wing anti-Semitism.
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Schulte, Christoph. « Esther Gad – eine aufgeklärte Jüdin als Akteurin der Haskala in Breslau. Feministische Perspektiven ». Aschkenas 34, no 1 (21 mai 2024) : 123–40. http://dx.doi.org/10.1515/asch-2024-2007.

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Abstract The article presents a close reading of a poem which was written by the local Jewish writer Esther Gad for the occasion of the Jewish Wilhelm School’s inauguration in Breslau on March 15, 1791. On this basis, it offers a feminist perspective on the Jewish Enlightenment: Esther Gad was the first Jewish woman who emerged as a writer in the German language, but the Haskalah did not provide her with suitable conditions for her emancipation as a female Jewish author, as it was restricted to learned men proficient in Hebrew.
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Jánošíková, Magdaléna, et Iris Idelson-Shein. « New Science in Old Yiddish : Jewish Vernacular Science and Translation in Early Modern Europe ». Jewish Quarterly Review 113, no 3 (juin 2023) : 394–423. http://dx.doi.org/10.1353/jqr.2023.a904505.

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Abstract: This essay explores the phenomenon of the translation of scientific works from European languages into Yiddish from the early sixteenth century through the late eighteenth century. By following the trajectory of texts and ideas from the non-Jewish realm to the Ashkenazi Jewish vernacular, it draws attention to the ways in which cultural and scientific innovations reached Jewish readers of various classes, spaces, and genders well beyond the narrow elite of rabbinically or university-trained Jews. The essay challenges the notion that there existed in early modern Europe a neat division of labor between Hebrew, the language of the learned elite, and Yiddish, the language of the Jewish masses. It also contributes to recent scholarship calling into question the prominence of the Jewish Enlightenment (the Haskalah) as a harbinger of Ashkenazi interest in non-Jewish knowledge in general, and science in particular. Mapping the hitherto overlooked interactions between Yiddish readers and writers and early modern scientific thought, this essay opens avenues into new research on the complex relationships between the interrelated corpora of early modern Jews and Christians, physicians and rabbis, scholars and laypeople.
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Eilbart, Natalia V. « Antisemitism in the Polish-Lithuanian Commonwealth in the 16th - 18th centuries and its reflection in old Polish literature ». Rusin, no 67 (2022) : 103–12. http://dx.doi.org/10.17223/18572685/67/7.

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The article focuses on the manifestation of Antisemitic sentiments in Polish literature in the 16th - 18th centuries, as well as the economic, political, and religious roots of this phenomenon. Drawing on the works by S. Klonowic, J. Kmita, P. Skarga, and P. Mojecki, the author analyses the degree of negative public opinion regarding Jews among the gentry, burghers, and clergy to conclude about the economically and morally oppressed state of Polish Jewish communities and the economic dependence of the gentry on Jewish usury. In many ways, the Antisemitism of that time took place only on paper; in fact, the slogans to evict Jews from the Polish-Lithuanian Commonwealth or to baptize them into the Catholic faith were never implemented. By the end of the 18th centurythe Antisemitic slogans in Polish journalism were disappearing, yielding to the ideas of reforming Jewish communities in the spirit of Enlightenment.
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Zwiep, Irene E. « Jewish Enlightenment (almost) without Haskalah : the Dutch example ». Jewish Culture and History 13, no 2-3 (novembre 2012) : 220–34. http://dx.doi.org/10.1080/1462169x.2012.729978.

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Hofmeister, Alexis. « Jewish Philanthropy and Enlightenment in Late-Tsarist Russia ». East European Jewish Affairs 41, no 3 (décembre 2011) : 232–34. http://dx.doi.org/10.1080/13501674.2011.642261.

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Spektorowski, Alberto. « Anti-Semitism, Islamophobia and Anti-Zionism : Discrimination and Political Construction ». Religions 15, no 1 (8 janvier 2024) : 74. http://dx.doi.org/10.3390/rel15010074.

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This article argues that from the end of the 19thcentury, the debate about anti-Semitism became a marker for a wider dispute focusing on the meaning of national identity. Integrating the Jews into the polity was part, and even a justification, of the Enlightenment political project and of the democratic state. However, while the Jewish question was fundamental for politics and philosophy in the Enlightenment, in our time, as the Enlightenment fades, the Muslim question takes its place. This article argues that the goal of integrating Muslims into the Western democratic polity under a culturally blind, egalitarian and secular type of non-discrimination has proven to be unsuccessful. Moreover, rather than pitting racist nationalists against liberal democrats, it has triggered a “civic confrontation” in liberal political thought, between liberal multiculturalists and supporters of religious freedom who understand, on the one hand, and secular democratic integrationists, on the other.
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Spector, Sheila S., et David B. Ruderman. « Jewish Enlightenment in an English Key : Anglo-Jewry's Construction of Modern Jewish Thought ». Studies in Romanticism 41, no 3 (2002) : 481. http://dx.doi.org/10.2307/25601576.

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Pashneva, V. A., et I. E. Parshicheva. « SOCIO-ECONOMIC SITUATION AND LEGAL STATUS OF THE JEWISH POPULATION IN THE CRIMEA IN THE 19TH CENTURY ». Scientific Notes of V. I. Vernadsky Crimean Federal University. Juridical science 6(72), no 3 (2021) : 9–29. http://dx.doi.org/10.37279/2413-1733-2020-6-3-9-29.

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Legal status of the Jewish population in Crimea in the 19th century has its own characteristics and specifics that differ from other regions of the Russian Empire. In the first half of the 19th century, the policy of the tsarist government regarding the transformation of the life of the Jews consisted in limiting the economic and religious influence on Christians, as well as introducing the ideas of enlightenment and education. In order to implement this policy, Alexander I in 1802-1823. was approved by the Senate Jewish Committee. The legal acts of Nicholas I (Decrees, Regulations) directly implemented the above policy. The reforms of Alexander II had a positive impact on the economic situation of the Jews of Crimea, Jews received electoral rights, the right to participate in local self-government bodies, etc. Reforms of the 60s-70s of the XIX century. had a huge impact on the socio-economic position of the Jews, led to the destruction of the patriarchal Jewish community, contributed to the real integration of a part of the Jewish population with Russian society and the formation of a class of Jewish intelligentsia. The era of counter-reforms of Alexander III worsened the rights of the Jews of Crimea: a ban on living in some cities, restriction of the right to vote in local self-government bodies. Dual policy regarding the Jewish population: the clear persecution of Ashkenazi Jews against the background of a relatively soft attitude towards the Krymchaks, and the complete removal of legal restrictions from the Karaites
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Koban, John E. « “Guard Your Tongue:” Lashon Hara and the Rhetoric of Chafetz Chaim ». Journal of Communication and Religion 40, no 2 (2017) : 22–42. http://dx.doi.org/10.5840/jcr201740210.

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This article explores an understudied aspect of Jewish rhetoric—restrictions against speaking lashon hara (evil speech, libel, gossip)—to contribute to the field’s understanding of Jewish rhetorical traditions. In reading Rabbi Yisrael Meir Kagan’s (1838-1933) treatise Chafetz Chaim (1873), this article shows how Jewish speech laws function as an ontological, nonagonistic, and ethical community-oriented rhetoric. In reading the Chafetz Chaim, this article shows that Kagan’s exigency in compiling the speech laws was in response to anti-Semitism and Enlightenment era Haskalah Judaism. The dialogic rhetoric found in Chafetz Chaim provides ethical and methodological lessons for contemporary rhetorical scholars, lessons that resonate with important twentieth century Jewish rhetorics.
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Dasgupta, Freya. « Crucified with the Brother from Galilee : Symbol of the Cross in Modernist Yiddish Imagination ». Religions 13, no 9 (30 août 2022) : 804. http://dx.doi.org/10.3390/rel13090804.

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The European Enlightenment witnessed a Jewish reclamation of Jesus. It led modernist Yiddish intellectuals to experiment with Christian motifs as they tried to contend with what it meant to be Jewish in the modern world. This article proposes to examine, with special focus on poetry, how the crucified Jesus not only became a space of hybridity for Yiddish literary artists to formulate modern Jewish identity and culture but also the medium through which to articulate Jewish suffering in a language that resonated with the oppressors. By doing so, the article seeks to understand the relevance that such literary depictions of Jesus by Jewish authors and poets can have for the Christian understanding of its own identity and its relationship with Judaism.
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Urban, Martina. « Book Review : No Religion without Idolatry : Mendelssohn's Jewish Enlightenment ». Theological Studies 74, no 2 (mai 2013) : 486–88. http://dx.doi.org/10.1177/004056391307400217.

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WESTERKAMP, DIRK. « THE PHILONIC DISTINCTION : GERMAN ENLIGHTENMENT HISTORIOGRAPHY OF JEWISH THOUGHT ». History and Theory 47, no 4 (décembre 2008) : 533–59. http://dx.doi.org/10.1111/j.1468-2303.2008.00474.x.

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Scherr, Arthur. « Reconsidering Voltaire on Jews and Judaism in Le Dictionnaire philosophique ». Historical Reflections/Réflexions Historiques 49, no 1 (1 mars 2023) : 36–58. http://dx.doi.org/10.3167/hrrh.2023.490103.

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Abstract Emulating Arthur Hertzberg's study, The French Enlightenment and the Jews (1968), many scholars have condemned Voltaire for anti-semitism without considering his ironical writing style, amply evident in Candide. The Philosophical Dictionary, a synopsis of his views on diverse historical, ethical, political, and religious matters, may be culled for matter pertaining to his opinion of Jews and Judaism. A careful analysis of some of Voltaire's controversial statements in the Philosophical Dictionary, often interpreted as anti-Jewish, reveals that he appreciated the Jewish people's abilities and aspirations. His most satirical and hostile comments about the “barbarity” and relative historical insignificance of the Jews—contrary to some historians, he never said that they sought to rule the world, until some former Jews catastrophically transitioned into the infâme, the Christian Church, epitome of evil—usually involved his discussion of the mythical, biblical Jews of Old Testament stories, in whose truth he occasionally pretended to believe.
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Scrivener, Michael Henry. « Jewish Enlightenment in an English Key : Anglo-Jewry's Construction of Modern Jewish Thought (review) ». Criticism 43, no 3 (2001) : 346–49. http://dx.doi.org/10.1353/crt.2001.0033.

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Harris, Daniel A. « Jewish Enlightenment in an English Key : Anglo-Jewry's Construction of Modern Jewish Thought (review) ». Shofar : An Interdisciplinary Journal of Jewish Studies 20, no 4 (2002) : 142–45. http://dx.doi.org/10.1353/sho.2002.0065.

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Feiner, Shmuel. « Mendelssohn’s Jerusalem (1783) and The Jewish Vision of Tolerance ». Dialogue and Universalism 31, no 2 (2021) : 89–106. http://dx.doi.org/10.5840/du202131222.

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Moses Mendelssohn (1729–1786) wrote Jerusalem with his back to the wall. His Jewish identity and liberal outlook were challenged in the public sphere of the German Enlightenment, and this was his last opportunity to write a book that would perpetuate the essence of his faith and his values as the first modern Jewish humanist. The work, which moves between apologetics for his faith and political and religious philosophy was primarily a daring essay that categorically denied the rule of religion and advocated tolerance and freedom of thought. Neither the state nor the church had the right to govern a person’s conscience; and, no less far-reaching and pioneering: these values are consistent with Judaism. In the summer of 1783, seven years after the resounding voice of protest against tyranny and in favor of liberty and equality was heard in the American Declaration of Independence, less than six years before the French Revolution, but only two years and two months before his death, the man who was called the “German Socrates,” a highly prominent figure in the Enlightenment, published one of the fundamental documents in Jewish modernity.
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Kaplan, Lawrence J. « Between Action and Reflection ». Dialogue and Universalism 32, no 1 (2022) : 65–79. http://dx.doi.org/10.5840/du20223215.

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Among the many criticisms advanced against the enlightenment is that its emphasis on rational reflection and commitment to universal moral truths serve as solvents of tradition and community. Here, I wish to show how the German Jewish enlightenment figure, Moses Mendelssohn in his classic work, Jerusalem succeeded in bringing together universal rational religious reflection and Halakhah, Jewish ceremonial law. Essentially, the ceremonial law for Mendelssohn, forms a traditional mimetic society, whose members absorb the Halakhah naturally and intuitively both from the community at large and from its teachers through a process of total immersion. If we see religious practice as a language, then members of this halakhic mimetic community, for whom the Halakhah is a first language practiced fluently and intuitively, are able to use this language to intelligently discuss the great truths of religion. In this way, tradition and community and rational reflection turn out to be mutually supportive.
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Saposnik, Arieh. « Jody Myers. Seeking Zion : Modernity and Messianic Activism in the Writings of Tsevi Hirsch Kalischer. Oxford : Littman Library of Jewish Civilization, 2003. xiv, 256 pp. » AJS Review 29, no 1 (avril 2005) : 186–88. http://dx.doi.org/10.1017/s0364009405350094.

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The religious thought of Rabbi Tsevi Hirsch Kalischer seems a promising starting point for a study of messianism in the Jewish encounter with modernity. Kalischer himself stood at the vortex of dramatic changes that were transforming Jewish life in the mid-nineteenth century. He lived on the seam line between Eastern and Western European Jewries, at a crucial historical juncture that witnessed political upheaval, the rise of nationalism, the crisis of enlightenment thought. His lifetime spanned the period of great hopes for Jewish emancipation and early disenchantment with it. Religiously and philosophically, Kalischer was in some sense both a remnant of an increasingly challenged traditional society and a harbinger of modern Jewish politics. In his thought, Kalischer embodied the pivotal role which messianic impulses played in the transformations of Jewish life in the nineteenth-century encounter with modernity.
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Volovici, Marc. « Leon Pinsker'sAutoemancipation!and the Emergence of German as a Language of Jewish Nationalism ». Central European History 50, no 1 (mars 2017) : 34–58. http://dx.doi.org/10.1017/s0008938917000061.

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AbstractThis article examines the role of the German language in early Jewish nationalism. It focuses on the publication, reception, and afterlife of the pamphletAutoemancipation!, published in 1882 by Leon Pinsker, a Russian Jewish doctor. The first Jewish nationalist pamphlet to be written in German by a Russian Jew, its rhetoric and terminology tapped into various Jewish and European discourses of emancipation. Pinsker not only challenged the legal-political conception of emancipation as it had been commonly used in German-Jewish discourse, but also mobilized its social and revolutionary connotations, which had been associated with radical European political movements since 1848. Moreover,Autoemancipation!marked a shift in Jewish political culture with regard to the potential function of the German language. Since the late eighteenth century and through the nineteenth century, German had a controversial status in Central and Eastern European Jewish societies given its association with Jewish Enlightenment, religious reform, secularization, and assimilation. Pinsker was the first to use German as a transnational language aimed at promoting the Jewish national cause. In this respect,Autoemancipation!set in motion a process whereby German became the chief language of Jewish nationalist activism.
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Joskowicz. « Jewish Anticlericalism and the Making of Modern Jewish Politics in Late Enlightenment Prussia and France ». Jewish Social Studies 17, no 3 (2011) : 40. http://dx.doi.org/10.2979/jewisocistud.17.3.40.

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Afsai, Shai. « Benjamin Franklin’s Influence on Mussar Thought and Practice : a Chronicle of Misapprehension ». Review of Rabbinic Judaism 22, no 2 (16 septembre 2019) : 228–76. http://dx.doi.org/10.1163/15700704-12341359.

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Abstract Benjamin Franklin’s ideas and writings may be said to have had an impact on Jewish thought and practice. This influence occurred posthumously, primarily through his Autobiography and by way of Rabbi Menachem Mendel Lefin’s Sefer Cheshbon ha-Nefesh (Book of Spiritual Accounting, 1808), which introduced Franklin’s method for moral perfection to a Hebrew-reading Jewish audience. This historical development has confused Judaic scholars, and Franklin specialists have been largely oblivious to it. Remedying the record on this matter illustrates how even within the presumably insular world of Eastern European rabbinic Judaism—far from the deism of the trans-Atlantic Enlightenment—pre-Reform, pre-Conservative Jewish religion was affected by broader currents of thought.
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Katz, Matthew Mordecai. « Jewish Death in Jewish Time : The Ontological Shift Required to Understand Torah Judaism’s Indigenous Approach to Historical Trauma and Historical Memory ». Religions 13, no 12 (24 novembre 2022) : 1144. http://dx.doi.org/10.3390/rel13121144.

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Scholars regularly make the mistake of applying critical analysis to religious traditions without a sensibility that they are often describing one ontology through the lens of another. Just as cultural anthropology attempts to understand indigenous traditions by respecting their unique worldview and minimizing the foreign a priori of the ethnographer, critical scholars of religion need to be mindful of this unconscious bias when studying religious communities from ‘outside’. The traditional Jewish experience of death, mourning and historical trauma is a case in point. As such, this essay considers the indigenous ontological a priori of Torah Judaism as contrasted with the a priori of ‘Enlightenment’ as understood by Foucault. It then applies this hermeneutic to ‘Jewish death in Jewish time’.
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Simkovich, Malka Z. « Mystery and the Problem of Election in Judaism and Christianity ». CrossCurrents 73, no 3 (septembre 2023) : 275–92. http://dx.doi.org/10.1353/cro.2023.a915435.

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Abstract: In the early Common Era, followers of Jesus approached their contradictory truth claims by arguing that God's nature is enveloped in mysterion , and is ultimately unknowable. Rabbinic writers, however, treated their own truth claims through the lens of sod , a word that denoted a secret body of knowledge that was hidden from most but accessible to some. In the wake of the Enlightenment, and particularly after the Second Vatican Council produced Nostra Aetate in 1965, Jewish theologians have begun to engage with Catholic theology, and in particular with the idea of how mystery can be activated as a meaningfully Jewish category that addresses contradictions related to the claim of Jewish election.
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Meyer, Michael A., et Steven M. Lowenstein. « The Berlin Jewish Community : Enlightenment, Family, and Crisis, 1770-1830. » American Historical Review 100, no 5 (décembre 1995) : 1605. http://dx.doi.org/10.2307/2169987.

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Gooze, Marjanne E., et Steven M. Lowenstein. « The Berlin Jewish Community : Enlightenment, Family, and Crisis, 1770-1830 ». German Studies Review 19, no 1 (février 1996) : 158. http://dx.doi.org/10.2307/1431725.

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Barnouw, Dagmar. « Origin and Transformation : Salomon Maimon and German-Jewish Enlightenment Culture ». Shofar : An Interdisciplinary Journal of Jewish Studies 20, no 4 (2002) : 64–80. http://dx.doi.org/10.1353/sho.2002.0051.

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Grossman, Jeffrey, et Steven M. Lowenstein. « The Berlin Jewish Community : Enlightenment, Family and Crisis, 1770-1830 ». Jewish Quarterly Review 87, no 3/4 (janvier 1997) : 396. http://dx.doi.org/10.2307/1455202.

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Boyarin, Jonathan, et Martin Land. « Jewish Rhetorics and the Contemplation of a Diminished Future ». transversal 14, no 1 (23 décembre 2016) : 11–22. http://dx.doi.org/10.1515/tra-2016-0002.

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AbstractRecent work by scholars such as Sylvie-Anne Goldberg and Elisheva Carlebach has paid close attention to the forms of temporality in traditional Jewish cultures, and classic twentieth-century studies debated the origin and character of various forms of Jewish Messianism as well as the genre of Jewish apocalypse. This essay considers the possible relevance of Jewish rhetorics of temporality to the most likely current scenario of the human future: a deterioration of both numbers and quality of life, with no inevitable extinction or redemption to be envisioned as a narrative end-point. The recent television series “Battlestar Galactica” is closely examined, both for its specifically Jewish tropes and more generally as a narrative modeling of a regressive sequence without inevitable resolution. Most broadly, this meditation in the form of a dialogue challenges scholars to address their analyses to the current situation of the species, and to do so in a way that does not rely on antiquated ideologies of progress and enlightenment.
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Cieślińska-Lobkowicz, Nawojka. « Collect to destroy. The annihilation of German and Polish Jewish research libraries ». Z Badań nad Książką i Księgozbiorami Historycznymi 17, no 1 (27 juillet 2023) : 65–101. http://dx.doi.org/10.33077/uw.25448730.zbkh.2023.758.

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Jewish research libraries emerged in the wake of the Jewish Enlightenment and the Jewish studies initiated subsequently. They formed the foundation of this new field of knowledge, rapidly developing by Jewish scholars. The subject of this article is the history of three German libraries – one in Breslau and two in Berlin – and four libraries in the Second Polish Republic: one in Warsaw, two in Vilnius, and one in Lublin. After introducing these Jewish research libraries from their foundation to Hitler’s rise to power (1933) and, respectively, to the outbreak of war, the author describes their fate during the years of Nazi rule. Closed, confiscated, destroyed, looted, deported, used in perverse ways – all seven ceased to exist. The subject of the text section of the article is the postwar distribution of the volumes surviving from these Jewish libraries. The article closes with reflections on the study of the provenance of the survived books, dispersed in collections on several continents, as a means of saving the libraries from which they originated from oblivion.
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Shavit, Zohar. « Cultural Agents and Cultural Interference ». Target. International Journal of Translation Studies 9, no 1 (1 janvier 1997) : 111–30. http://dx.doi.org/10.1075/target.9.1.07sha.

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Abstract This paper deals with the major role played by translated literature in the emergence of a new system of books for Jewish children in the German-speaking countries at the end of the 18th century and the beginning of the 19th. This role was due to the remarkable status of German culture in the eyes of the Haskala (Jewish Enlightenment movement), and to the absence of appropriate original texts which could serve the needs of the new system. As a result, translated texts were privileged in the system of Jewish children's literature, to the extent that, to the best of our knowledge, all books for children published by the Haskala in Germany were either official translations, pseudotranslations, or original texts based on existing German models.
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Waldinger, Albert. « Ashen Hearts and Astral Zones : Bashevis Singer in Yiddish and English Preparations ». Meta 47, no 4 (30 août 2004) : 461–78. http://dx.doi.org/10.7202/008031ar.

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Abstract This article interprets the career of the Yiddish writer Isaac Bashevis Singer, winner of the Nobel Prize for Literature in 1978, in English translation. Involved is an understanding of the emotional and linguistic impact of the Haskala or “Jewish Enlightenment” on Polish Jewisk life as well as of the other ideologies confronting Jewry—Socialism, Zionism and Hassidic Return, for example. Involved also is a just evaluation of the linguistic achievements of Singer’s translators, especially Jacob Sloan, Cecil Hemley, Elaine Gottlieb, Saul Bellow and Isaac Rosenfeld, all of whom have a creative identity with a thematic and stylistic influence on translation quality. An attempt is likewise made to demonstrate Singer’s transcendence of his rabbinical past and of his refuge in the United States.
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Esterson, Rebecca. « Allegory and Religious Pluralism : Biblical Interpretation in the Eighteenth Century ». Journal of the Bible and its Reception 5, no 2 (25 octobre 2018) : 111–39. http://dx.doi.org/10.1515/jbr-2018-0001.

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AbstractThe Christian discourse of the literal and spiritual senses in the Bible was, in the long eighteenth century, no less tied to perceptions of Jewish interpretive abilities than it had been previously. However, rather than linking Jews with literalism, in many cases the early modern version of this discourse associated Jews with allegory. By touching upon three moments in the reception history of the Bible in the eighteenth century, this article exhibits the entanglement of religious identity and biblical allegory characteristic of this context. The English Newtonian, William Whiston, fervently resisted allegorical interpretations of the Bible in favor of scientific and literal explanations, and blamed Jewish manuscript corruption for any confusion of meaning. Johan Kemper was a convert whose recruitment to Uppsala University reveals an appetite on the part of university and governmental authorities for rabbinic and kabbalistic interpretive methods and their application to Christian texts. Finally, the German Jewish intellectual Moses Mendelssohn responded to challenges facing the Jewish community by combining traditional rabbinic approaches and early modern philosophy in defense of a multivocal reading of biblical texts. Furthermore, Mendelssohn’s insistence on the particularity of biblical symbols, that they are not universally accessible, informed his vision for religious pluralism. Each of these figures illuminates not only the thorny plight of biblical allegory in modernity, but also the ever-present barriers and passageways between Judaism and Christianity as they manifested during the European Enlightenment.
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Karp, Jonathan. « Jewish Enlightenment in an English Key : Anglo-Jewry's Construction of Modern Jewish Thought (review) ». Jewish Quarterly Review 94, no 2 (2004) : 418–21. http://dx.doi.org/10.1353/jqr.2004.0030.

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Wilke, Carsten L. « Midrashim from Bordeaux : A Theological Controversy inside the Portuguese Jewish Diaspora at the Time of Spinoza’s Excommunication ». European Journal of Jewish Studies 6, no 2 (2012) : 207–47. http://dx.doi.org/10.1163/1872471x-12341235.

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Abstract This article reconstructs an unknown theological controversy that took place during the years 1655–1658 inside the Portuguese converso diaspora, manifesting the conflictive dynamics of its internal religious pluralism. Defending Catholicism with the help of Midrashic quotations, the Bordeaux canon Jérôme Lopès provoked replies from two Jewish physicians of Amsterdam, who can be identified as Isaac Naar and (possibly) Benjamin Mussaphia. Their Portuguese and Spanish manuscripts, progressively decontextualized and anonymized, had a clandestine transmission among the Sephardim. They also influenced Spinoza and other Jewish freethinkers and made an impression on Christian readers of the early Enlightenment period.
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Le Donne, Anthony. « The Quest of the Historical Jesus : A Revisionist History through the Lens of Jewish-Christian Relations ». Journal for the Study of the Historical Jesus 10, no 1 (2012) : 63–86. http://dx.doi.org/10.1163/174551911x618894.

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This essay challenges the standard paradigm for the intellectual history of ‘Jesus Quests’ popularized by Albert Schweitzer and mimicked by almost every survey since. I argue that historical reconstruction begins at least with Augustine (perhaps sooner) and with an eye to Jewish-Christian relations. By analyzing key moments in the intellectual history of Jesus studies, I argue that a common thread has been Jewish-Christian relations. This thread suggests that an important (perhaps seminal) impetus for study of the historical Jesus before the Enlightenment and through to the modern period has been largely neglected by the standard ‘Jesus Quests’ paradigm.
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Habel, Sabrina. « Selbst-Bildungen. The Tradition of Comedy and the Emancipation of German Jews in Carl Sternheim’s The Snob ». Naharaim 15, no 2 (24 novembre 2021) : 179–200. http://dx.doi.org/10.1515/naha-2021-0016.

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Abstract The article explores the connection between enlightenment and comedy, as well as its importance for German Jewry. Following Hegel, whose thoughts on ancient drama as well as modern society have shaped the German discourse on comedy until today, this article demonstrates that questions of self-formation, emancipation, and historical self-location are central to comedy. In Carl Sternheim’s comedy The Snob, the idea of self-formation resonates with the historic concept of “civic improvement” through “Bildung”: Jewish emancipation in Germany stood at the end of an educational project that outlasted Jews’ achieving legal equality. The Snob is a comedy about Jewish acculturation and bourgeoisification and embodies Marx’s understanding of comedy as ambivalent: on the one hand, comedy helps people to part cheerfully from their past that was characterized by inequality, but, on the other, it indicates that a world-historic fact like Jewish emancipation may be prone to repeat itself as a farce. Sternheim’s comedy develops a poetic that embraces ambivalence, but also opens the genre of comedy to the question of therapy and healing. It depicts the struggle between autonomy and social formation – the dialectics of German “Bildung.”
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Fetscher, Justus. « Hiob in Gath. Deutsch-jüdische Lektüren von Lessings "Nathan der Weise" ». Zeitschrift für Religions- und Geistesgeschichte 57, no 3 (2005) : 209–31. http://dx.doi.org/10.1163/1570073054395993.

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AbstractThe paper presents a series of German-Jewish readings of Lessing's "Nathan the Wise" (1779) stretching from the Enlightenment to the early post-1945 period. Already the first Jewish reader, Moses Mendelssohn, did not focus his interpretation of this drama on the so-called "parabel of the rings," where Nathan is commonly said to preach religious tolerance. Rather, Mendelssohn concentrates on act IV, scene 7, which expounds Lessing's concept of the relationship between Judaism and Christianity and Nathan's experience of Christian persecution. With the upsurge of German anti-Semitism in the late 19th and 20th century, this scene served first as a sign of German-Christian empathy for Jewish suffering, and thus of hope, then as a reminder of recent prosecutions. It seemed to foreshadow, and eventually became overshadowed by, the Shoah.
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Kaufman, Igor. « The Reception of Spinoza and Mendelssohn in the Russian Enlightenment and the Russian-Jewish Haskalah ». Dialogue and Universalism 32, no 1 (2022) : 81–102. http://dx.doi.org/10.5840/du20223216.

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My general objective in this paper is to provide (1) the outlines of the reception of Baruch Spinoza and Moses Mendelssohn in the Russian Enlightenment of the late 18th century as well as (2) in the Russian-Jewish Haskalah. In part (1) of the paper I consider Gavrila (Gavriil) Derzhavin’s mention of Mendelssohn in his “Opinion,” the translation of Mendelssohn’s Phaedon in Nikolay Novikov’s Masonic-inspired journal Utrennyi Svet, and the readings of Spinoza’s view on God and then-shared interpretation of his views as an “atheism” in Feofan Propovich, Vasily Trediakovskiy, and Alexander Sumarokov. In the part on the late Russian-Jewish Haskalah of 1860s I examine two intellectual biographies appeared in the period—Saveliy (Saul) Kovner on Spinoza and Yakov Gurliand on Mendelssohn, which aim to interpret positions of Spinoza and Mendelssohn as exemplary strategies of the Jewish emancipation within the framework of claims and prospects of the modern European culture. I also rediscover and reinterpret Spinoza’s approach to religion as the late Russian Haskalah’s authors strongly object to label Spinoza’s philosophy of religion as “atheistic” and consider it as close to the “pure, or true Judaism.”
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Kaplan, Robert. « Soaring on the Wings of the Wind : Freud, Jews and Judaism ». Australasian Psychiatry 17, no 4 (1 janvier 2009) : 318–25. http://dx.doi.org/10.1080/10398560902870957.

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Objectives: This paper looks at Freud's Jewish identity in the context of the Jewish experience in Eastern and Central Europe after 1800, using his family history and significant figures in his life as illustration. Sigmund Freud's life as a Jew is deeply paradoxical, if not enigmatic. He mixed almost exclusively with Jews while living all his life in an anti-Semitic environment. Yet he eschewed Jewish ritual, referred to himself as a godless Jew and sought to make his movement acceptable to gentiles. At the end of his life, dismayed by the rising forces of nationalism, he accepted that he was in his heart a Jew “in spite of all efforts to be unprejudiced and impartial”. The 18th century Haskalla (Jewish Enlightenment) was a form of rebellion against conformity and a means of escape from shtetl life. In this intense, entirely inward means of intellectual escape and revolt against authority, strongly tinged with sexual morality, we see the same tensions that were to manifest in the publication by a middle-aged Viennese neurologist of a truly revolutionary book to herald the new 20th century: The Interpretation of Dreams. Freud's life and work needs to be understood in the context of fin-de-siécle Vienna. Mitteleuropa, the cultural renaissance of Central Europe, resulted from the emancipation and urbanization of the burgeoning Jewish middle class, who adopted to the cosmopolitan environment more successfully than any other group. In this there is an extreme paradox: the Jewish success in Vienna was a tragedy of success. Conclusions: Freud, despite a deliberate attempt to play down his Jewish origins to deflect anti-Semitic attacks, is the most representative Jew of his time and his thinking and work represents the finest manifestation of the Litvak mentality.
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