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Letteratura scientifica selezionata sul tema "Jewish Philosopy"

Autore: Grafiati

Pubblicato: 29 luglio 2024

Ultima modifica: 30 luglio 2024

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Articoli di riviste sul tema "Jewish Philosopy"

Grözinger, Karl E. "»Jüdische Philosophie«". Zeitschrift für Kulturphilosophie 2017, n. 2 (2017): 297–322. http://dx.doi.org/10.28937/1000107993.

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The beginning of a universal culture of rationality in Judaism did not begin in the so called »Medieval Jewish philosophy« but had its precedents in the Biblical Wisdom Literature and in Rabbinic legal rationality. The Medieval Jewish authors, therefore, did not regard the medieval Philosophy propounded by Jewish authors as »Jewish philosophy« but as a participation of Jews in just another specific phase of universal rationalism. The reason why Jewish authors in the 19th century nevertheless alleged that there existed a specific »Jewish philosophy« at the side of a German, Christian or English philosophy had its reason in the exclusion of Jewish thought from the new leading science of interpretation of human existence in Europe, namely philosophy, by German intellectuals and universities. If we despite this want to retain the term of »Jewish philosophy« we should be aware that there cannot be an essential difference to general philosophy but merely a heuristic pragmatism.

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Stern, Josef. "Was jüdische Philosophie sein könnte (wenn es sie gäbe)". Zeitschrift für Kulturphilosophie 2017, n. 2 (2017): 273–96. http://dx.doi.org/10.28937/1000107992.

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In a classic paper, Leon Roth asked »Is there a Jewish Philosophy?« to which he replied No. In this paper, focusing on the case of Medieval Jewish Philosophy, I argue, first, that we cannot characterize Jewish philosophy in terms of the identity, religious or secular, of its philosophers, in terms of a language in which it was written or conducted, in terms of a particular style or school, or in terms of content: as philosophy specifically of Judaism the religion. I then go on to argue that all the medieval Jewish philosophers were doing was Philosophy, although I sketch two different conceptions of what a philosophical interpretation of Judaism and the Jews might be: a Saadyanic model and Maimonides’. However, even though there is no kind of philosophy called »Jewish philosophy« as opposed to simply »Philosophy,« I argue that we can identify (medieval) Jewish philosophy as a philosophical »tradition,« a causally related sequence of philosophers who influence and are influenced by each other and who engage in a distinguishable dialogue or conversation among themselves. In the last part of the paper, I critically discuss various recent arguments that purport to show that there is something paradoxical, self-contradictory, and philosophically illegitimate about the very idea of a Jewish philosophy.

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Stewart, Tyler A. "Jewish Paideia: Greek Education in the Letter of Aristeas and 2 Maccabees". Journal for the Study of Judaism 48, n. 2 (18 aprile 2017): 182–202. http://dx.doi.org/10.1163/15700631-12340146.

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The substantial corpus of Jewish literature surviving in Greek shows that some Jews appropriated Greek literature and philosophy in highly sophisticated ways. This article argues that Letter of Aristeas and 2 Maccabees are examples of a Jewish paideia, a Jewish cultural literacy in Greek. This Jewish paideia was indebted to the language, literary forms, and philosophy of Hellas, but was set apart by endorsing the Torah as its foundation text. The difference between Letter of Aristeas and 2 Maccabees is not in their appropriation of Greek paideia but rather in how they endorse the Greek Torah in relation to the ideals of Greek paideia. The Letter of Aristeas invokes the ideals of Greek paideia to substantiate a Jewish paideia while 2 Maccabees places Jewish ideals in competition with those of Athens. Both works, however, articulate a Jewish paideia.

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Tirosh-Samuelson, Hava. "Theology of Nature in Sixteenth-Century Italian Jewish Philosophy". Science in Context 10, n. 4 (1997): 529–70. http://dx.doi.org/10.1017/s0269889700002805.

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The ArgumentThis paper focuses on several Italian Jewish philosophers in the second half of the sixteenth century and the first third of the seventeenth century. It argues that their writings share a certain theology of nature. Because of it, the interest of Jews in the study of nature was not a proto-scientific but a hermeneutical activity based on the essential correspondence between God, Torah, and Israel. While the theology of nature analyzed in the paper did not prevent Jews from being informed about and selectively endorsing the first phase of the scientific revolution, it did render the Jews marginal to it. So long as Jewish thinkers adhered to this theology of nature, Jews could not adopt the scientific mentality that presupposed a qualitative distinction between the Book of Nature and the Book of Scripture.

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Ludewig, Anna-Dorothea. "Das Bild der Jüdischen Mutter zwischen Schtetl und Großstadt". Zeitschrift für Religions- und Geistesgeschichte 64, n. 1 (2012): 48–58. http://dx.doi.org/10.1163/157007312800211679.

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AbstractThe Jewish Mother, or Jiddische Mamme, is one of the most popular images of the Jewess in mid-19th and 20th century. Linked to the biblical Jewish women and mothers, arises a complex negative-grotesque stereotype, which is connected to the traditional image of the Jewess as ,,home-keeper“ and was developed by the Shtetl-literature into a bitter and inapproachable ,,family provider“. Finally, the overprotective and manipulative Jewish Mother is an integral part of American literature, film and comedy. The paper will trace these changes of meaning and also analyse the Jewish Mother in the framework of the different presentations and representations of the Jewish woman.

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Berger, Shlomo. "Interpreting Freud: The Yiddish Philosophical Journal Davke Investigates a Jewish Icon". Science in Context 20, n. 2 (giugno 2007): 303–16. http://dx.doi.org/10.1017/s0269889707001275.

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ArgumentThe Argentine-based Yiddish philosophical journal Davke functioned as a mediator between general European philosophy and Jewish philosophy. Its editor Shlomo Suskovich wished to introduce readers of Yiddish to the western tradition of philosophy and, at the same time, to show how Jewish thought contributed to abstract thinking. Through topical issues dedicated to central ideas or to giants among Jewish philosophers, particular knowledge could be successfully transmitted to the reading public. Sigmund Freud was honored with such a topical issue. In it the editor wished to show this Jew's contribution to basic philosophical contemplation rather than limit the discussion to his contributions in the field of psychology. In the central article of the issue on Freud, the editor emphasizes that all the articles in the issue, including those which deal with psychoanalysis, focus on Freud's importance to the world of ideas rather than just the world of medicine.

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Davis, Joseph M. "Philosophy, Dogma, and Exegesis in Medieval Ashkenazic Judaism: The Evidence of Sefer Hadrat Qodesh". AJS Review 18, n. 2 (novembre 1993): 195–222. http://dx.doi.org/10.1017/s036400940000489x.

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During the Middle Ages, each Mediterranean land, from one end of the sea to the other, had its Jewish philosophers. There was one region and one Jewish culture, however, that made no contribution at all to the writing of medieval Jewish philosophy. That was Ashkenazic or Northern European Judaism, the culture of the Jews of England, Northern France, Germany, and Eastern Europe north of the Balkans.

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SÁENZ-BADILLOS, Ángel. "Fe, razón y hermenéutica en el pensamiento de los judíos hispanos". Revista Española de Filosofía Medieval 3 (1 ottobre 1996): 7. http://dx.doi.org/10.21071/refime.v3i.9714.

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Faith, reason and hermeneutic in the thought of The Spanish Jews. The history of the Jewish Philosophy differenciates two big tendencies among the Spanish Jews in the Middle Ages: the philosophy and the cabbala. However I think that we must take into consideration other aspects such as the mussulman culture and religion, the living together with the Christian culture and the contact with the European Jews whose problem was similar to the difficulties of the Spanish Jews.

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Barnes, Bruce R. "The Noahide Laws and the Universal Fellowship with God". Rocznik Teologii Katolickiej 20 (2021): 5–32. http://dx.doi.org/10.15290/rtk.2021.20.01.

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This article presents the possibility of a theory of natural law in Judaism from the Jewish perspective by listening to the Jewish tradition of scholarship on religion and philosophy. The first part of this paper is concerned with evidence for a theory of natural law in Judaism. It centers around the Noahide Laws and their influence on Gentile and pre-Simatic Judaism. The second part deals with Moses Maimonides and his ideas concerning the interpretation of natural law for Jews. The third part discusses Jewish scholars who have refuted the work of Maimonides and proposed various theories of natural law. They have been a consistent part of Jewish tradition and provide a path, however narrow, along which Jews may travel towards participation in global issues and work among non-Jewish people.

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Ivry, A. L. "Jewish Philosophy". Bulletin de Philosophie Médiévale 35 (gennaio 1993): 18–21. http://dx.doi.org/10.1484/j.bpm.3.462.

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Tesi sul tema "Jewish Philosopy"

Rynhold, Daniel. "Justifying one's practices : two models of Jewish philosophy". Thesis, London School of Economics and Political Science (University of London), 2000. http://etheses.lse.ac.uk/1522/.

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Judaism is a religion that emphasises the importance of a set of practical commandments and in the history of Jewish philosophy various attempts have been made to rationalise or justify these commandments. In this thesis I try to establish a general model for the justification of practices through a critical examination of two such attempted rationalisations. However, the study is framed within the more general question of whether or not there can be such a thing as Jewish Philosophy as a genuinely substantive discipline. Thus, I take the particular topic of rationalising the commandments as a 'case study' in order to see whether we can do substantive Jewish philosophy at least in the practical sphere. In the main body of the thesis I look at the methods of rationalisation of Moses Maimonides and Joseph Soloveitchik and argue that despite being based on very different scientific models they share a central methodological presumption that I term the Priority of Theory (PoT). I outline the main features of this PoT approach to justification and offer a critique of it based primarily on the argument from uncodifiability. I then offer an alternative method of justifying practices - the Priority of Practice approach (PoP) - based on an analysis of the Judaic concept of faith and certain remarks by Soloveitchik that are in tension with his main model of rationalisation discussed earlier. This PoP method stresses the limits of propositional approaches to the justification of practices and the need for a more pragmatic approach. In conclusion I consider again the framing question concerning Jewish philosophy, concluding that if we accept the meta-philosophical conclusions reached regarding practical justifications, the sense in which we can do practical Jewish philosophy is restricted more by the limits of philosophy in the practical sphere than by those of Judaism.

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Clark, Christopher Munro. "Jewish mission in the Christian state : Protestant missions to the Jews in 18th- and 19th-century Prussia". Thesis, University of Cambridge, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.386487.

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Stock-Hesketh, Jonathan. "Law in Jewish intertestamental apocalyptic". Thesis, University of Nottingham, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.361601.

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Eve, E. C. S. "The Jewish context of Jesus' miracles". Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.311806.

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Chung, Sung-Woo. "Jewish portraits of Jesus in Romans". Thesis, University of Sheffield, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.289635.

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Kadosh, Refael. "Extremist religious philosophy : the religious doctrines of Satmar Rebbe". Doctoral thesis, University of Cape Town, 2011. http://hdl.handle.net/11427/10693.

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Rabbi Yoel Teitelbaum, The Satmar Rebbe, (1886-1978) was a well known Hassidic rabbinical leader of the 20th century. He was born into a rabbinical 'dynasty' and was ordained as a rabbi, Rosh Yeshiva and Rebbe in Hungary at a young age. It was in Hungary that his anti-Zionist views were developed. Notwithstanding the annihilation of Eastern European Jewry during the Holocaust, these views became more extreme with the passing years, and in some of his writings he explained the Shoa as a punishment from G-d for the "Zionist sin". The dissertation investigates the Rebbe's writings, which include: his biblical commentary, letters, speeches and sermons, hallachic responsa and philosophical contemplations; with special attention to his most famous book: "Vayoel Moshe".

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Weatherly, Jon Allen. "Jewish responsibility for the cross in Luke-Acts". Thesis, University of Aberdeen, 1991. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU032760.

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The current state of Lukan scholarship suggests that the question of Luke's view of Jewish responsibility for the cross should be reopened. Analysis of the Lukan text indicates that Luke regards the leaders and people of Jerusalem and certain Gentiles as responsible for Jesus' death. In Luke's Gospel the leaders of Jerusalem are implicated, as is a crowd of Jewish people. Acts clearly identifies the crowd as Jerusalemite. Pilate, Herod, and Roman soldiers are implicated as well. Further analysis demonstrates that Luke stresses Israel's division in response to the gospel. Thus, he does not indict Jerusalem for the crucifixion as a symbol of all Israel. How did this Lukan emphasis on Jerusalem's responsibility arise? Analysis of 1 Thessalonians 2:14-16 shows that this text and the tradition underlying it implicated a specific group of Jews for the crucifixion. Its origin as a tradition before AD50 suggests that it arose in Jewish-Christian circles, probably in response to persecution, not as a Gentile-Christian anti-Jewish polemic. Analysis of Matthew and Mark indicates that the pre-Lukan synoptic tradition specified Jerusalem as responsible for the cross. The leaders of Jerusalem are particularly prominent. A crowd of Jewish people is also implicated, but their specific identity is uncertain. The specification in Acts of the people of Jerusalem appears to have been based on a tradition distinct from but consistent with the synoptic passion material. Statements about popular responsibility appear in context which give evidence of traditional origin. Neither Lukan creation nor extension of the synoptic tradition account for the specification. Analysis of other ancient texts dealing with the death of innocent victims suggests that those responsible for the deaths were usually specified. Hence, the proclamation of Jesus as one unjustly crucified was probably accompanied by specification of those responsible.

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Guttman, Rebecca. "Jewish law, Jewish ethics and Quebec's culture: potential influences on the experience of infertility for Hasidic women in Quebec". Thesis, McGill University, 2013. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=119397.

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The aim of this thesis is to examine reproductive technologies and infertility from the perspective of Orthodox Jewish ethics, law and culture. Treating infertility is a complex process; individuals vary in their course of treatment, taking into account their medical situation, religious beliefs, prevailing cultural norms, reproductive policy in their jurisdiction, financial constraints, and their community context. For Orthodox and ultra-Orthodox Jews, this context includes a religious and cultural imperative to procreate, as well as religious law and social preference dictating the most preferred types of family. Judaism is a particularly pronatalist religion, and has a large body of halakhic text on reproductive technologies. Jewish people living in North America may also be influenced in their infertility experience by the policies and cultural norms of the society in which they live. This thesis examines the aspects of halakha (Jewish law), Quebec policy, Orthodox Jewish ethics, and ultra-Orthodox and Hasidic Jewish culture that are likely to influence the experience of infertility for Hasidic Jewish women in Quebec. Orthodox Judaism has a strong legacy of opinion defining the nature of family and the importance of genetics. This paper examines the aspects of Judaism and Hasidic culture that might strongly influence this experience, and also examines aspects of Quebec's history and current policy that may also influence this experience, albeit from a different angle.
L'objectif de cette thèse est d'examiner les technologies de reproduction et de traitement de l'infertilité au point de vue de l'éthique, du droit et de la culture juive orthodoxe. Le traitement de l'infertilité est un processus complexe; les individus changent en cours de traitement. On doit tenir compte de leur dossier médical, de leur croyance religieuse, des normes culturelles en vigueur, de la politique de la reproduction dans leur juridiction, des contraintes financières et du contexte de leur communauté. Pour les juifs orthodoxes et ultraorthodoxes, ce contexte comprend un impératif religieux et culturel de procréer. Aussi, la loi religieuse et la préférence sociale dictent les types de familles les plus privilégiées. Le judaïsme est une religion prônant la natalité, et qui possède un grand corps de texte halakhique sur les technologies de reproduction. Les Juifs vivant en Amérique du Nord peuvent également être influencés dans leur expérience de l'infertilité par les politiques et les normes culturelles de la société dans laquelle ils vivent. Cette thèse examine les aspects de la Halakha (loi juive), la politique du Québec, l'éthique juive orthodoxe, et les cultures juives ultraorthodoxes et hassidiques qui sont susceptibles d'avoir une influence sur l'expérience de l'infertilité pour les femmes juives hassidiques au Québec. Le judaïsme orthodoxe possède un fort héritage quant à l'opinion qui définit la nature de la famille et l'importance de la génétique. Ce document examine les aspects du judaïsme hassidique et la culture qui pourraient influencer fortement cette expérience, et étudie également les aspects de l'histoire du Québec et de la politique actuelle qui peuvent aussi influer sur cette expérience, mais à partir d'un angle différent.

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Niehoff, Maren. "The figure of Joseph in post-biblical Jewish literature". Thesis, University of Oxford, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.305003.

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Brewer, David Instone. "Techniques and assumptions in Jewish exegesis before 70 CE". Thesis, University of Cambridge, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.253740.

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Libri sul tema "Jewish Philosopy"

Fackenheim, Emil L. Jewish philosophers and Jewish philosophy. Bloomington, Ind: Indiana University Press, 1996.

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Fackenheim, Emil L. Jewish philosophers and Jewish philosophy. Bloomington: Indiana University Press, 1996.

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Hughes, Aaron W. Jewish Philosophy A–Z. New York: Palgrave Macmillan US, 2005. http://dx.doi.org/10.1007/978-1-137-12090-8.

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Hughes, Aaron W. Jewish philosophy A-Z. New York: Palgrave MacMillan, 2005.

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Jospe, Raphael. What is Jewish philosophy? [Ramat-Aviv, Tel-Aviv]: Open University of Israel, 1988.

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Senderowicz, Yaron M., Jan Woleński e Józef Bremer. Jewish and Polish philosophy. A cura di Wydawnictwo Austeria. Kraków: Austeria Publishing House, 2013.

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Jospe, Raphael. What is Jewish philosophy? 2^a ed. [Ramat-Aviv, Tel-Aviv]: Open University of Israel, 1990.

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Mendes-Flohr, Paul R. Jewish philosophy: An obituary. Yarnton, Oxford, England: Oxford Centre for Hebrew and Jewish Studies, 1999.

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Raphael, Jospe, a cura di. Paradigms in Jewish philosophy. Madison, N.J: Fairleigh Dickinson University Press, 1997.

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1950-, Frank Daniel H., e Leaman Oliver 1950-, a cura di. History of Jewish philosophy. London: Routledge, 1997.

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Capitoli di libri sul tema "Jewish Philosopy"

Izbicki, Thomas M., Russell L. Friedman, R. W. Dyson, Vilém Herold, Ota Pavlíček, Harro Höpfl, Pekka Kärkkäinen et al. "Jewish Philosophy". In Encyclopedia of Medieval Philosophy, 593. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9729-4_259.

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Knuuttila, Simo, David Piché, Pieter De Leemans, Stephen F. Brown, Fabrizio Amerini, Ian Wilks, Christopher Schabel et al. "Philosophy, Jewish". In Encyclopedia of Medieval Philosophy, 1003–10. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9729-4_400.

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Hughes, Aaron W. "Philosophy, Jewish". In Encyclopedia of Medieval Philosophy, 1505–13. Dordrecht: Springer Netherlands, 2020. http://dx.doi.org/10.1007/978-94-024-1665-7_400.

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Veltri, Giuseppe. "Jewish Philosophy, Renaissance". In Encyclopedia of Renaissance Philosophy, 1–16. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-02848-4_1170-1.

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Veltri, Giuseppe. "Jewish Philosophy, Renaissance". In Encyclopedia of Renaissance Philosophy, 1736–51. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-319-14169-5_1170.

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Izbicki, Thomas M., Russell L. Friedman, R. W. Dyson, Vilém Herold, Ota Pavlíček, Harro Höpfl, Pekka Kärkkäinen et al. "Jewish Natural Philosophy". In Encyclopedia of Medieval Philosophy, 592. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9729-4_258.

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Izbicki, Thomas M., Russell L. Friedman, R. W. Dyson, Vilém Herold, Ota Pavlíček, Harro Höpfl, Pekka Kärkkäinen et al. "Jewish Political Philosophy". In Encyclopedia of Medieval Philosophy, 593. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9729-4_260.

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Panzeca, Ivana, Rupert John Kilcullen, Johannes M. M. H. Thijssen, Josep Puig Montada, Börje Bydén, Tzvi Langermann, Rupert John Kilcullen et al. "Natural Philosophy, Jewish". In Encyclopedia of Medieval Philosophy, 863–67. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9729-4_351.

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Knuuttila, Simo, David Piché, Pieter De Leemans, Stephen F. Brown, Fabrizio Amerini, Ian Wilks, Christopher Schabel et al. "Political Philosophy, Jewish". In Encyclopedia of Medieval Philosophy, 1053–56. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9729-4_412.

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Langermann, Tzvi. "Natural Philosophy, Jewish". In Encyclopedia of Medieval Philosophy, 1308–13. Dordrecht: Springer Netherlands, 2020. http://dx.doi.org/10.1007/978-94-024-1665-7_351.

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Atti di convegni sul tema "Jewish Philosopy"

Shamoa-Nir, Lipaz. "Examining Dialogic Opportunities in Higher Education: Lessons Learned From Dialogue Courses for Jewish Students". In The Asian Conference on Ethics, Religion & Philosophy 2023. The International Academic Forum(IAFOR), 2023. http://dx.doi.org/10.22492/issn.2187-476x.2023.5.

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Shavulev, Georgi. "The place of Philo of Alexandria in the history of philosophy". In 7th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2021. http://dx.doi.org/10.32591/coas.e-conf.07.21205s.

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Philo of Alexandria (ca. 20 B.C.E. -50 C.E.), or Philo Judaeus as he is also called, was a Jewish scholar, philosopher, politician, and author who lived in Alexandria and who has had a tremendous influence through his works (mostly on the Christian exegesis and theology). Today hardly any scholar of Second Temple Judaism, early Christianity, or Hellenistic philosophy sees any great imperative in arguing for his relevance. After the research (contribution) of V. Nikiprowetzky in the field of philonic studies, it seems that the prevailing view is that Philo should be regarded above all as an “exegete “. Such an opinion in one way or another seems to neglect to some extent Philo's place in the History of philosophy. This article defends the position that Philo should be considered primarily as a “hermeneut”. Emphasizing that the concept of hermeneutics has a broader meaning (especially in the context of antiquity) than the narrower and more specialized concept of exegesis.

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Petkova, Tatyana V., e Daniel Galily. "When you are named Ruth". In 8th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2022. http://dx.doi.org/10.32591/coas.e-conf.08.06085p.

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This study aims to recall the ideas and activities in the field of law, politics, philosophy, the struggle for democracy and respect for human rights of two bright and exceptional personalities who left this world last year: Ruth Gavison (her areas of study include ethnic conflicts, protection of minorities, human rights, political theory, the judiciary, religion and politics, and Israel as a Jewish and democratic state. She was a member of the Israeli Academy of Sciences and Humanities. Nominated as a Judge at the Supreme Court of Israel in 2005.) and Ruth Bader Ginsburg (Judge at the Supreme Court of the United States. She upholds and defends the rights of women and people of color, gender equality.).

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Shaidurov, Vladimir. "JEWS AND THEIR ECONOMIC LIFE IMPACT IN WESTERN SIBERIA IN THE SECOND MID-TO-LATE XIX CENTURY". In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s10.066.

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