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1
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/.
Testo completoAbstract (sommario):
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.
2
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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3
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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4
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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5
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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6
Kadosh, Refael. "Extremist religious philosophy : the religious doctrines of Satmar Rebbe." Doctoral thesis, University of Cape Town, 2011. http://hdl.handle.net/11427/10693.
Testo completoAbstract (sommario):
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".
7
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.
Testo completoAbstract (sommario):
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.
8
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.
Testo completoAbstract (sommario):
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.<br>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.
9
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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10
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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11
Mirvis, Jonathan. "Non-traditional Jewish religious study circles : a case study." Thesis, University of Surrey, 1994. http://epubs.surrey.ac.uk/844172/.
Testo completoAbstract (sommario):
This thesis is a study of the 'study circle' in the context of non-traditional adult Jewish religious education. The focus of the thesis is a case study of the Hadassah Israel Study Groups which are located in Jerusalem. The research questions query the types of interaction which take place in the study circle, the types of learning which take place, the social functions of the study circle and the implications of the findings for non-traditional religious adult Jewish education. Following an introductory chapter, a review of the literature relating to different definitions of the study circle which reflect a variety of educational philosophies is pursued. The review includes a the history of the study circle with emphasis on North America where the Hadassah study group originated. Thereafter in keeping with the traditional bias of the research, there is an analysis of Jewish texts and approaches which deal with the study circle in the context of traditional Jewish learning followed by an overview of the history of frameworks of Jewish learning which resemble the study circle. Given the open-ended nature of the research questions, qualitative research procedures have been used: observations and open-ended interviews. As well a background questionaire was submitted in order to determine the profile of the participants. On the basis of the observations three categories of interaction are identified and discussed. These are the text centered interaction mode, the social interaction mode and the self-help therapy group mode. Content analysis is used to determine the boundaries and sequences of each mode in the recorded sessions. On the basis of the interviews the types of learning in each mode of interaction are discussed as well as the social functions of the study circle. Finally the implications of the findings for adult Jewish education are discussed with recommended areas for future research.
12
Aaron, Scott T. "A grounded theory of how Jewish Experiential Education impacts the identity development of Jewish Emerging Adults." Thesis, Loyola University Chicago, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3566513.
Testo completoAbstract (sommario):
<p> The Jewish community has increasingly relied upon Experiential Education as a pedagogical approach to instilling Jewish identity and communal affiliation over the past twenty years. The Experiential Education format of travel programs has specifically been emphasized and promoted for Jewish Emerging Adults for this purpose, and outcome studies of these trip programs have demonstrated success in instilling identification and affiliation with both the Jewish community and the state of Israel among their participants. However, little is actually empirically known about the processes that impact the participant during the trip experience – the so-called "black box" – or how significant a participant's predisposition towards Israel and Judaism are in how they process their trip experiences. Even less is empirically known about the identity development of Jewish Emerging Adults in large part due to a pre-disposition to study Jews developmentally only as affiliates of a religion rather than members of a distinctly multi-layered group. </p><p> This grounded theory study examines participants in two different trip experiences, Taglit Birthright Israel and an Alternative Spring Break, through post-trip interviews. The emergent theory suggests three conclusions: The predisposition of a participant towards their own Jewish identity can influence how they process their experiences on the trip; the actual trip experience can be best understood as repeatedly processing multiple and ongoing experiences within the trip itself; the processing of those experiences can be descriptively modeled as a theory that allows an glimpse in to the "black box." Such a theoretical model can be used to better train trip staff on how the trip experience impacts the Jewish identity of those participants and also to plan trip itineraries to optimize the trip's experiential impact on participant Jewish and Zionist identity and communal affiliation.</p>
13
Isaac, Walter. "Beyond Ontological Jewishness: A Philosophical Reflection on the Study of African American Jews and the Social Problems of the Jewish and Human Sciences." Diss., Temple University Libraries, 2011. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/197310.
Testo completoAbstract (sommario):
Religion<br>Ph.D.<br>The present dissertation is a case study in applied phenomenology, specifically the postcolonial phenomenology of racism theorized by Lewis Gordon and applied to scholarly studies conducted on African American Jews and their kinfolk. My thesis is the following: Presumptively ontological human natures cannot function axiomatically for humanistic research on African American Jews. A humanistic science of Africana Jews must foreground the lived social worlds that permit such Jews to appear as ordinary expressions of humanity. The basic premise here is that subaltern (or denied) humanity exists in a neocolonial social world by virtue of an ordinariness that supervenes on humanity. For example, the more historians consider Africana Jews as ordinary, the more Africana Jews' humanity will appear. And the more human Africana Jews appear, the more inhuman their extraordinary appearance appears. This symbiosis constitutes a basic existential condition. When research on Africana Jews ignores this condition, it succumbs to ontological Jewishnness and other concepts rooted in what postcolonial theorist Frantz Fanon calls the "colonial natural attitude."<br>Temple University--Theses
14
Senay, Bulend. "The making of Jewish Christianity in Britain : hybridity, identity and tradition." Thesis, Lancaster University, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.311675.
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15
Sinyor, Alan. "Gersonides on the Categories." Thesis, University of Cambridge, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.315915.
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16
Gray, Rebecca Nan. "Phrophetic figures in late Second Temple Jewish Palestine : the evidence from Josephus." Thesis, University of Oxford, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.306732.
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17
Fiedler, Lutz. "Eyal Chowers: The Political Philosophy of Zionism. Trading Jewish Words for a Hebraic Land." HATiKVA e.V. – Die Hoffnung Bildungs- und Begegnungsstätte für Jüdische Geschichte und Kultur Sachsen, 2014. https://slub.qucosa.de/id/qucosa%3A35092.
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18
Crown, R. W. "The nonliteral use of eschatological language in Jewish apocalyptic and the New Testament." Thesis, University of Oxford, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.375862.
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19
Moore, Hamilton. "Revelation as an 'Apocalypse' in the context of Jewish and Christian Apocalyptic thought." Thesis, Queen's University Belfast, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.335589.
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20
Fawzi, S. O. "Mystical interpretation of Song of Songs in the light of ancient Jewish mysticism." Thesis, Durham University, 1994. http://etheses.dur.ac.uk/1159/.
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21
Pinner, Hana. "A unitary philosophy for U.K. Jewish primary schools educating pupils within two diverse educational conceptions : the Jewish religious and that of the National Curriculum." Thesis, University College London (University of London), 2006. http://discovery.ucl.ac.uk/10019840/.
Testo completoAbstract (sommario):
This philosophy addresses the complex educational issues arising in Anglo-Jewish education catering for a community which is rooted in two cultures: the Jewish-Orthodox and the Western-liberal, a community that incorporates all aspects of Western culture that do not conflict with Jewish law or its value system. Underpinned by diverse ontologies and epistemologies these cultures differ in many aspects, most significantly for educators, in their value systems and therefore in the hermeneutic understanding of the "excellences" to be designated as ultimate and proximate aims for the education. Whereas the liberal Western culture endorses anti-authoritarian, individual autonomy, the Jewish thesis endorses such only in areas for which Jewish law has not legislated. For all other, free choices are to be exercised against the divinely commanded value system. The National Curriculum, through which secular subjects are delivered, and Judaism both require holism in education. In both, all knowledge is to serve also as a vehicle for pupils' overall personal and social growth: the cognitive/intellectual, ethical, spiritual and physical. Since holism necessarily has to be governed by an overall organic quality of wholeness, in which all the educational aims permeate every area of education, it is axiomatic that contradictions in the aims cannot be accommodated within any specific educational structure. This unitary philosophy responds to the requirements of holism by establishing an educational structure which, in itself, is free of conflict. This is achievable due to the liberal National Curriculum's acceptance, qua being liberal, of non-public values to overlay the statutory political ones in the entire school's curriculum — which, for Jewish education is the Halakhic value system. A conflict-free philosophy, however, does not guarantee conflict-free development of pupils who live their lives within both the Jewish thesis and the all pervasive, multi-media imposed Western culture. The unitary philosophy sets out strategies for dealing with these conflicts within carefully structured programmes.
22
Bender, Michael Mclean. "The Hindu-Jewish relationship and the significance of dialogue : participants' reflections on the 2007 and 2008 Hindu-Jewish summits at New Delhi and Jerusalem." FIU Digital Commons, 2011. http://digitalcommons.fiu.edu/etd/1500.
Testo completoAbstract (sommario):
The purpose of this study was to determine whether or not new and significant developments for the Hindu and Jewish faiths, and the relationship that exists between them, can be demonstrated from the results of the Hindu-Jewish Leadership Summits of 2007 and 2008 in Delhi and Jerusalem. I argue that new and significant developments can be observed with this Hindu-Jewish encounter with regards to official rulings of Halacha (Jewish law), proper understandings of sacred symbols of Hinduism, and even improved Islamic-Jewish relations.
After analyzing the approaches, themes, and unique framework found within this encounter, it is clear that the Hindu-Jewish leadership summits mark new and significant developments in inter-religious dialogue between the two traditions, culminating in the redefinition of Hinduism as a monotheistic religion.
23
Capper, B. J. "A study of earliest Christian community of goods in its Hellenistic and Jewish contexts." Thesis, University of Cambridge, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.377246.
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Parsons, Jennifer Anne. "Living with threads : modern Jewish attempts at theodicy with particular reference to the Holocaust." Thesis, University of Cambridge, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.292176.
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Pizarro, Wehlen Lucia. "Philosophy, religion and the problem of transcendence : Rosenzweig's and Fackenheim's responses to Hegel." Thesis, University of Essex, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.390962.
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26
Harvey, Graham Alan Peter. "The true Israel : uses of the names Jew, Hebrew and Israel in ancient Jewish literature." Thesis, University of Newcastle Upon Tyne, 1991. http://hdl.handle.net/10443/616.
Testo completoAbstract (sommario):
1. It is often asserted that the phrase "True Israel" sums up the interests and aims of any group within ancient Judaism. This thesis examines the extant literature of the period to determine whether this reflects the actual situation. Its approach is to examine the associations of "Israel" together with those of the two most closely related terms, "Jew" and "Hebrew". Only these three terms were used to describe the people in all Jewish literature. 2. "Jew" is primarily associated with Judah and Jerusalem whether those so labelled live in Palestine or elsewhere. Additional associations given to the name depend on views of what has happened in the region and especially in Jerusalem. 3. "Hebrew" occurs less frequently than the other two terms and was conventionally associated with conservatism or traditional values. Links with Abraham are central to this association. "Hebrew" was especially used by those who wished to appear conservative rather than innovative. 4. "Israel" is not associated with a perfect community (even in the phrase "the God of Israel"). It is most commonly the name of an audience a writer wishes to convince or convert. It labels every generation of the people's history and refers to both "good" and "bad". The "true Israel" of ancient Judaisms is not a "pure Israel".
27
Banyard, Maureen Lilian. "The concept of glory and the nature of man : a study of Jewish, Christian, Buddhist and Zoroastrian thought." Thesis, University of Leicester, 1989. http://hdl.handle.net/2381/34082.
Testo completoAbstract (sommario):
This study of the concept of glory across four different religions begins with Christianity. There the term 'glory' translates Greek doxa, a word which, deriving from a root meaning 'to seem', denotes 'outward appearance', and has in secular Greek the basic meaning 'opinion'. The New Testament, however, not only omits this connotation but gives doxa an entirely new one (radiance, divine Presence). Given that symbols are rooted in the experiential well-springs of a people, why did the Christian experience not bring a totally new symbol to birth. The answer is two-fold: (a) Christians took the word from the Septuagint version of the Hebrew Bible wherein it was used to translate Kavodh (glory) and (b) the meaning of doxa resonated with the Christian Encounter. It had first resonated with the Hebrew experience. It is this thesis that doxa was used by Christians and Greek-speaking Jews precisely because of its root meanings ('to seem' 'outward appearance' 'manifestation') and that these meanings, resonating also with the experience of Zoroastrians and Buddhists, are reflected in their ideas of glory, albeit within their different conceptual frameworks. 'Glory' in all four religions is related to man's experience of polarities: Immanence/Transcendence, Manifestation/Hiddenness, Presence/Absence, and it speaks of a Reality beyond appearance. Man longs for the Real; he seeks Self-transcendence. In the measure that he becomes 'selfless' he comes closer to that which he seeks and sees things as they really are. He grows from glory to glory until he becomes what he is. In Judaism, Christianity, Buddhism and Zoroastrianism man is of the essence of glory.
28
Moses, Andrews Daniel Anandarajah. "The significance of the transfiguration in Matthew's Gospel seen in its Jewish and early Christian context." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.304802.
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29
Lung, Kwong Lo. "Paul's purpose in writing Romans : the upbuilding of a Jewish and Gentile Christian community in Rome." Thesis, Durham University, 1988. http://etheses.dur.ac.uk/6641/.
Testo completoAbstract (sommario):
The aim of this thesis is to provide a comprehensive study of Paul's purpose in writing Romans, showing the coherence between the 'frame' and the 'body' of the letter and the relationship between the situation of Roman Christians and the main argument of the letter. In order to bring a more objective approach to the study of the letter, we develop a methodology which we call personae analysis. This approach takes Romans seriously as a letter and as Paul's argumentation in the context of the interaction between himself and his addressees. In Chapter 1, we argue for the feasibility of studying Romans as a letter addressed to the situation in Rome. In Chapters 2 to 4 (Part I), we use information mainly from Roman authors, Jewish authors and the inscriptional data from Roman Jewish catacombs to reconstruct a plausible situation of the Roman Jewish community in the first century C.E. with special reference to the social intercourse between Jews and Gentiles. In Chapters 5 to 8 (Part II), we reconstruct a plausible situation of the Roman Christians and develop a hypothesis of Paul's purpose in writing Romans. We suggest that one of Paul's main purposes in writing the letter is to persuade the Jewish and Gentile Christians in Rome to build up a Christian community net work, which he does by arguing in accordance with his understanding ot the gospel. With the assumption that Gentile Christians are not required to become Jews and Jewish Christians are not expected to relinquish their connection with non-Christian Jews, Paul expects that he can promote the upbuilding of this community net-work by means of his letter before he arrives in Rome to launch his mission to Spain. Thus this community net-work would give concrete support to his mission to Spain and spiritual support for his journey to Jerusalem. In Chapters 9 to 11 part III we test our hypothesis in a survey of Paul's main argument in the doctrinal core of the letter, Rm. 1-11.In the Conclusion, we draw out from our study some theological, missiological and hermeneutical implications for our understanding of Paul, his letters and his relationship with Judaism.
30
Kanagaraj, Jeyaseelan Joseph. "'Mysticism' in the Gospel of John : an inquiry into the background of John in Jewish mysticism." Thesis, Durham University, 1995. http://etheses.dur.ac.uk/1032/.
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Bernstein, Hayden. "Organ-trafficking and the State of Israel: Jewish and ethical guidelines for a regulated market in human organs." Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=66814.
Testo completoAbstract (sommario):
ABSTRACT Because of low donation rates in their own country, many Israeli citizens have recently turned to purchasing organs from abroad, risking their lives in highly unsanitary hospital conditions. The trafficking of organs also poses an ethical dilemma for those who sell their organs. Often, these vendors are under-compensated for their body parts, while follow-up medical treatment is minimal. The Jewish faith has always placed the sanctity of human life at its core, and it appears that Judaism allows for the donation of organs, and in some instances, payment for organs. Many Israeli medical professionals have called for a regulated market for organs that is consistent with Jewish ethical values and that compensates the donor for his sacrifice, and ensures that proper medical attention is paid to the recipient. Keywords : Organ-Trafficking, Organ Donation, Jewish Medical Ethics, Regulated Markets, Israel<br>RÉSUMÉEn raison du faible taux de dons dans leur propre pays, de nombreux citoyens Israéliens ont récemment tourné à l'achat d'organes à partir de l'étranger, au péril de leur vie dans des conditions d'hygiène hospitalière. Le trafic d'organes pose également un dilemme éthique pour ceux qui vendent leurs organes. Souvent, ces fournisseurs sont sous-rémunérés pour leurs parties du corps, tandis que le suivi des traitements médicaux est minime. La religion juive a toujours placé le caractère sacré de la vie humaine, à sa base, et il semble que le judaïsme autorise le don d'organes et, dans certains cas, le paiement pour les organes. Beaucoup de professionnels de la santé israéliens ont appelé à un marché réglementé d'organes qui est compatible avec les valeurs juifs et qui compense le donateur pour son sacrifice, et assure que les soins médicaux est versé au bénéficiaire.Mots-Clés: Trafic D'Organes, Le Don D'Organes, Éthique Médicale Juive, Les Marchés Réglementés, Israël
32
Vesselova, Natalia. "“The Past is Perfect”: Leonard Cohen’s Philosophy of Time." Thèse, Université d'Ottawa / University of Ottawa, 2014. http://hdl.handle.net/10393/31065.
Testo completoAbstract (sommario):
ABSTRACT
This dissertation, “The Past is Perfect”: Leonard Cohen’s Philosophy of Time, analyzes the concept of time and aspects of temporality in Leonard Cohen’s poetry and prose, both published and unpublished. Through imagination and memory, Cohen continuously explores his past as a man, a member of a family, and a representative of a culture. The complex interconnection of individual and collective pasts constitutes the core of Cohen’s philosophy informed by his Jewish heritage, while its artistic expression is indebted to the literary past. The poet/novelist/songwriter was famously designated as “the father of melancholy”; it is his focus on the past that makes his works appear pessimistic. Cohen pays less attention to the other two temporal aspects, present and future, which are seen in a generally negative light until his most recent publication.
The study suggests that although Cohen’s attitude to the past has not changed radically from Let Us Compare Mythologies (1956) to Book of Longing (2006), his views have changed from bitterness prompted by time’s destructive force to acceptance of its work and the assertion of the power of poetry/art to withstand it; there is neither discontent with the present nor prediction of a catastrophic future. Time remains a metaphysical category and subject to mythologizing, temporal linearity often being disregarded. Although Cohen’s spiritual search has extended throughout his life, his essential outlook on time and the past is already expressed in the early books; his latest publications combine new pieces and selections from previous books of poetry and prose works, confirming the continuity of ideas and general consistency of his vision.
33
Lubitch, Ronen. "Dialektikah verharmoniyah betefisot hahistoryah vehameshihiyut shel ha-Rav Kook." Master's thesis, University of Cape Town, 1993. http://hdl.handle.net/11427/18612.
Testo completoAbstract (sommario):
Added title page in English: Dialectics and harmony in the concepts of history and messianism of Rav Kook.<br>This essay will attempt to examine Rav Kook's corpus of thought from the viewpoint of its systems of methodological foundations: dialectic and harmonistic. These two elements are the dominant components of his thought, both from the methodological and ontological aspects. As to the harmonistic element, it should be noted that Rav Kook's entire corpus of thought is stamped with the idea of monistic unity, and he believes in the unity of existence from the point of view of ontological monism. The monism is inherent even in the center of the theoretical method, or in the words of Rav Kook: "The various thoughts actually don't contradict each other, everything is but a unitary revelation which appears in different sparks".
34
Mayse, Evan. "Beyond the Letters: The Question of Language in the Teachings of Rabbi Dov Baer of Mezritch." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:17463960.
Testo completoAbstract (sommario):
This thesis examines the philosophy of language of Rabbi Dov Baer of Mezritch (d. 1772), one of the most influential and creative early Hasidic masters, and the teacher whose students effectively created the Hasidic movement. I argue that Dov Baer offers an innovative approach to the role of language in religious life and its relationship to the inner workings of the human psyche. In contrast to scholars who emphasize aspects of Dov Baer’s thought that idealize silence, my research demonstrates that he embraced words as a divine gift, even describing the faculty of speech as an element of God imbued within humanity. Dov Baer does refer to a realm of creativity and inspiration that lies beyond words. It is into this region that the mystic journeys in his contemplative prayer, tracing spoken words back to their roots in the mind, and then the ineffable beyond. Yet this realm is restricted by its silence, for flashes of insight have no expression until they are brought into language. Indeed, says Dov Baer, all conscious thought occurs within the framework of words, even before it is spoken aloud. A similar transformation characterizes all acts of divine revelation, including Creation and the giving of the Torah, which originate in a pre-verbal inner divine realm and then spread through the pathways of language.
My dissertation is a diachronic study illustrating the ways in which Dov Baer’s sermons creatively interpreted and developed conceptions of language in rabbinic, philosophical and kabbalistic literature, but devotes careful attention to his social and historical context as well. This project models a novel approach to the study of mystical texts that interfaces with contemporary issues like the study of language and epistemology, as well as broader methodological questions of the relationship between orality, authorship, and textuality. Dov Baer did not transcribe any of his own sermons, and all homilies attributed to him were recorded in writing by his disciples. Instead of attempting to reconstruct the historical sermons that have been forever lost, my dissertation draws upon the full spectrum of his teachings as they appear in printed books, manuscripts, and quotations by students in the decades after his death. The task is not to determine the veracity of these traditions in order to reconstruct Dov Baer’s “authentic” sermons, since no such Urtext ever existed in written form. I examine his theology of language as presented in early Hasidic literature, acknowledging their diversity while tracking their consistency, seeking to understand the ways in which they shaped emerging Hasidic thought.<br>Near Eastern Languages and Civilizations
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Mertens, Bram. "Das Denken der Lehre : Walter Benjamin, Franz Joseph Molitor and the Jewish tradition." Thesis, University of Nottingham, 2001. http://eprints.nottingham.ac.uk/13924/.
Testo completoAbstract (sommario):
This thesis is a dialectical exploration of the importance of the Jewish tradition and theology in the work of Walter Benjamin, primarily through his reading of Franz Joseph Molitor's Philosophie der Geschichte oder über die Tradition, and secondarily through his close friendship with Gershom Scholem. It also argues that the influence of the Jewish tradition is a constant factor in Benjamin's work, transcending the conventional division between his 'metaphysical' Frühwerk and his 'Marxist' Spätwerk. The first chapter presents a historical-philosophical overview of the form and content of the Jewish tradition, with particular emphasis on the seminal importance of language as the medium of tradition. The second chapter offers both an exhaustive philological investigation of Benjamin's contacts with Molitor's book, on the basis of new information gathered from both Benjamin's and Scholem's diaries and correspondence, as well as a selection and discussion of some of the most salient and relevant aspects of Philosophie der Geschichte. The third and final chapter assesses the impact of the foregoing as it culminates in the work of Walter Benjamin. Firstly, it focuses on the early essays Über Sprache überhaupt und über die Sprache des Menschen and Über das Programm der kommenden Philosophie, drawing parallels between their conception of language as a medium and Jewish concepts of language and tradition as they are presented by Molitor and Scholem. Secondly, it turns to the Protokolle zu Drogenversuchen and to Benjamin's unfinished magnum opus, Das Passagen-Werk, to illustrate the continuity of his thoughts on language and tradition in the concept of profane Erleuchtung. After each chapter, a short interlude focuses on different forms of Judaism in Benjamin's work, notably the Jewish concept of commentary in the essays on Kafka, the concept of the understated apocalypse and the name of God.
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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.
Testo completoAbstract (sommario):
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<br>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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Blaustein, Cindy Garfinkel. "An investigation of twentieth century observant Jewish fine artists." FIU Digital Commons, 1993. http://digitalcommons.fiu.edu/etd/1695.
Testo completoAbstract (sommario):
People of the Jewish faith base their belief on the written word of the Torah. Presented in this paper are fine artists that produce work within these laws. The Torah sets guidelines for life and morality. The belief system within this domain is that visual images have an impact on the viewers, and artists are accountable for what they produce. This is in opposition with art education, where freedom of expression takes precedence over morality. The results of this study will form the basis for a curriculum for the community college.
The researcher's area of inquiry is directed to painting and sculpture made by artists of the Jewish faith who follow the Torah, meaning those who are observant of their faith and practices. Their skills and perceptions will be presented to educate the viewer about their visions. The research questions were posed to rabbinical authorities and artists in order to establish a clear and defined statement of what the Jewish law is regarding the fine arts.
The evidence presented was obtained by questionnaires, personal interviews, articles, and opinions from Jewish scholars. Four rabbis were selected based on their erudition on Torah law, and their strong leadership positions in Jewish educational institutions. The ten artists were selected based on recommendations from art historians, and art and gallery directors. The artists and the rabbis were mailed questionnaires, which was followed by an interview.
The conclusion from this study is that fine artists are encouraged to use their talents, this is supported by the Torah text, and rabbinic explanation. The restriction for the Jewish artist is in making a replication of a realistic full-scale figure, making a visual rendition of G-d, a nude, or violent image. Art is made by the observant Jew with the intention of enhancing the world with visions inspired by their belief in the Torah. A crucial belief in Judaism is that there is but one G-d, and all man-made images should reflect the majesty of G-d's creations.
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Pope, Richard I. "The testimony of Other(s) : or how to traverse the fantasy of the crypt-Other." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=83140.
Testo completoAbstract (sommario):
The following thesis is a work of cultural psychoanalysis in an era properly defined as "post-Holocaust". It begins with an extensive working through of Lacanian concepts, followed by an examination of fantastical appropriations of the trauma of the Holocaust---fantasies that serve as the very frame of our reality, or rather, hyperreality. After a further working through of the relations between the crypt and the unconscious (partially through a reading of Hamlet), the thesis then brings in Marshall McLuhan and Jean Baudrillard to help further elucidate some of the key arguments.
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Stahman, Laura K. ""Degenerate" hope : philosophic and literary responses to antisemitism and the Holocaust /." Thesis, Connect to this title online; UW restricted, 2005. http://hdl.handle.net/1773/9956.
Testo completo
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Wilshere, Andrew Thomas Hugh. "The rights of the other : Emmanuel Levinas' meta-phenomenology as a critique of Hillel Steiner's 'An Essay on Rights'." Thesis, University of Manchester, 2013. https://www.research.manchester.ac.uk/portal/en/theses/the-rights-of-the-other-emmanuel-levinas-metaphenomenology-as-a-critique-of-hillel-steiners-an-essay-on-rights(a85fdbcc-e135-4e29-8229-1899c80182cc).html.
Testo completoAbstract (sommario):
In contemporary philosophy about justice, a contrast between empirical and transcendental approaches can be identified. Hillel Steiner represents an empirical approach: he argues for building an account of justice-as-rights out of the minimal inductive material of psychological linguistic and moral intuitions. From this opening, he ultimately concludes that persons have original rights to self-ownership and to an initially equal share of natural resources. Emmanuel Levinas represents a transcendental approach: he argues that justice arises from a transcendent ethical relation of responsibility-for-the-Other. This relation underpins all subjective cognition, and makes rationality, reasoning, and rights possible. Analysis of each of these positions reveals certain problems. On the one hand, Steiner’s argument contains a number of latent methodological, conceptual, and structural presuppositions. These include the pretheoretical concepts of “person”, “equality”, and “consistency”. These presuppositions prefigure and condition the conclusions which Steiner reaches. On the other hand, Levinas fails to provide a convincing account of how the self comes to be an object of my own deliberations about morality and justice. This amounts to an annihilation of the subject which undermines his argument for the subject as a site of responsible action. As Steiner identifies, justice encompasses equal moral agents. Levinas’s hyperbolic description of the ethical relation’s asymmetry must therefore be revised. Nevertheless, what remains is the strength of Levinas’s argument for the priority of the ethical relation over thematization, rationality, and consciousness. The hidden presuppositions supporting Steiner’s work are evidence of Levinas’s plausibility in this respect. Steiner’s account of justice-as-rights requires a prior ethical relation in which we recognise one another as separate persons, each possessing an ethical status of their own; an attitude of justice motivates Steiner’s description of justice. This attitude is evident in language, which is communication before it is thought. In that individual rights can be conceived only on the basis of a relation of responsibility, rights are primordially the rights of the Other.
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Nahemiah, T. L. Yee. "'You who were called the uncircumcision by the circumcision' : a study of Jewish attitudes toward the gentiles and ethnic reconciliation according to Eph. 2.1-22." Thesis, Durham University, 1999. http://etheses.dur.ac.uk/4315/.
Testo completoAbstract (sommario):
The present work is a study of the connections between Jewish attitudes toward the Gentiles and ethnic reconciliation according to Eph. 2. It begins by assessing previous scholarly tradition whose hermeneutical 'grid' has been derived from the philosophy of dialectics or the Protestant Reformation. The 'new perspective(s) on Paul', however, shifts our perspective back to first century Judaism and enables us to penetrate fully into the historical context of first century Jews and Judaism. We have taken pains to describe some of the relevant Jewish features and demonstrated them by focusing particularly on Eph. 2 and attempting to set it as fully as possible into its historical context. The uncontroversial a priori of Jewish context conceals many explosive issues: how much was our author influenced by Jewish ideas? Does he wish to speak about his Gentile addressees from a Jewish perspective? Does his status as a Jew also create for him a convenient 'pre-text' so that he could reiterate the perspective of other Jews about the Gentiles in his representation of it? These questions are addressed in this study. We have paid attention to the question of 'representation' or characterization and suggested that ethnography provides a way into the author's statements about the Gentiles: it aids die author to heighten the boundary between Jews and Gentiles and to underscore the negative valence which is attached to the Gentiles. The author's ethnographic statements enable us to show the way in which the language of 'powers' had become for our author a means of dividing human groups, establishing the differences between them and suggesting wherein their 'otherness' lies (Eph. 2.2). These statements and the negative verdict which the author passes on the Gentiles represent but a preamble to the author’s arduous effort to surmount the social distance between Jews and Gentiles. This is made most evident in his rhetoric of admission and conciliation in which he lays bare the fact that the Jews (himself included) were in no better position than the Gentiles who are 'sub-let' to the 'powers', although the idea of Israel’s status was never put in question (2.3). His aim is to evoke the need for the promptings of divine grace and love toward humankind (2.4-10). We also seek to show that Ephesians does not consist of a polemic against meritorious works. We have taken pains to demonstrate that the author of Ephesians has adopted a subtle approach in unraveling the exclusivistic Jewish attitudes toward the Gentiles. His characterization of the Gentiles reveals a distinctively Jewish perspective, and, more importantly, tells us much about the Jews (2.1 l-13a). We also show that the Gentiles were estranged by the Jews and that the estrangement can be best explained by die hypothesis that the Gentiles were perceived by die Jews through the 'grid' of covenantal ethnocentrism. The task of the author at this point is to exhibit his de-constructive strategy which provides a resolution to one of the thorniest issues regarding two ethnic groups: can Jew and Gentile, the two estranged human groups, be one {people of God)l And if so, howl We then go on to consider the way in which an exclusive, ethnic-oriented 'body politic of Israel' is transposed into an inclusive community-body. We pointed out that a major weakness with previous treatments of Ephesians has been a lack of appreciation for the close connections between die exclusive Jewish attitudes toward die Gentiles and the author's encomiastic statements about Christ (2.14-18). Previous scholarship has also been substantially hampered by its attempt to 'discover' a preformed material in Eph. 2.14-18, failing to recognise the discussion in Eph. 2.11-13 which sets the parameters for understanding Eph. 2.14-22. Rather than a 'parenthesis' or 'digression', which is tangential to the primary design of die author's argument, we suggested that Eph. 2.14-18 can be best read as an amplificatio through which the author has set in comparison with the magnanimity of Christ the Jewish attitudes toward the Gentiles (w. llb-12). What becomes immediately clear in his attempt to accentuate Christ's magnanimity toward humankind is that this attempt was prompted by the Jewish tendency to exclude. The author maximises the expedient, noble act of Christ who brings peace to an estranged humanity and surmounts the social distance between Jews and Gentiles, and whose death has in his perception provided a new framework, i.e. pax Christi within which mutual acceptance or 'the oneness of spirit' between Jews and Gentiles may then be filled out (v. 18; cf. 4.1-6). Such community- enhancing metaphors as 'one new man', 'one body' and 'one spirit' signalled the importance of and were introduced to put the exclusive Jewish 'body politic' and Jewish conception about humankind in question, but they never question the legitimacy of Israel as God's choice or replace Israel. Some vital implications of Christ's reconciling work for the Christian Gentiles and, not least, for their relation to Israel are considered in the penultimate chapter of this study. Two major topoi from ancient political theorists and from the Jewish Temple are introduced by the author to surmount the 'us- them' divisions, to forge the idea of sameness and to consolidate a close relationship of Gentiles with other members of an inclusivistic community. Although die author could readily suggest that Gentiles have become fellow-citizens with 'Israel' (2.19; cf. 2.12), he nevertheless refrained from making this suggestion. The fact is that the meaning of Israel had been hijacked, transcoded and turned into an etimically-based 'body politic' (). But with 'die holy ones' (2.19), the author can redefine the relationship of die Gentiles to die Israel of God afresh. We round off our present study by considering the implications which our present study may have for future research on Ephesians.
42
Levin, Toby R. "The Influence of Religion on Attitudes toward Alcohol Use in Jewish Adolescents." ScholarWorks, 2014. https://scholarworks.waldenu.edu/dissertations/481.
Testo completoAbstract (sommario):
Historically, the Jewish faith has used alcohol in rituals and religious holidays in which adolescents are permitted to fully participate and this exposure to alcohol may influence attitudes and beliefs about underage drinking among Jewish adolescents. The purpose of this study was to determine if there was a relationship between the Jewish religion and attitudes toward alcohol among Jewish adolescents. The theoretical frameworks, on which this study was based, were the social bond theory and the social development theory. Each of these theories indicates that community is important to the individual. Using a cross sectional study design, 160 adolescents participated in a survey that was administered by paper during a free period or lunchtime. ANOVA and linear regression were used to determine if there was a relationship between religion, gender, age, and attitudes toward alcohol. According to study findings, there was no significant relationship between religious affiliation or religious service attendance and attitudes towards the use of alcohol. However, there was a significant relationship between gender and attitudes against drinking and between age and the positive attitudes for drinking. These findings may spur positive social change at the community level. Yeshivas may review with Jewish adolescents the distinction between using alcohol for rituals/ceremonies and using alcohol socially, and the consequences of underage drinking. Future studies should include more participants in the different sects and denominations to get a more complete picture of the Jewish community.
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Cummings, Ashlee Mae. "The Shelter of Philosophy: Repression and Confrontation of the Traumatic Experience in the Works of Sarah Kofman." Oxford, Ohio : Miami University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1248976254.
Testo completo
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Martin, Joseph Lee. "A phenomenological study of United Methodist and Conservative Jewish clergy viewpoints concerning their eventual deaths." Available from ProQuest, 2008. http://proquest.umi.com.ezproxy.drew.edu/pqdweb?index=0&sid=5&srchmode=2&vinst=PROD&fmt=6&startpage=-1&clientid=10355&vname=PQD&RQT=309&did=1619615581&scaling=FULL&ts=1263917701&vtype=PQD&rqt=309&TS=1263917711&clientId=10355.
Testo completo
45
Elliott, Mark Adam. "The survivors of Israel : attitudes towards the national salvation among late Second Temple Jewish protest groups, and implications for the literature and beliefs, and for the definition, of pre-Christian Judaism." Thesis, University of Aberdeen, 1993. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU059964.
Testo completoAbstract (sommario):
The predominant view among scholars that pre-Christian Judaism was essentially nationalistic in its election theology has recently been given new momentum. This view, however, continues to create difficulties for an historical understanding of Christianity. Moreover a reconsideration of this view is demanded by indications of an important judgement-of-Israel theme and an exclusivist soteriology among a number of important pre-Christian Jewish groups. A valid approach to such groups must take into consideration their perception of, and protest against, widespread apostasy in Israel throughout the Second Temple period. Adopting a defensive in group/out group posture and mentality their theology tends to embrace highly individual, conditional and dualistic understandings of covenant, and their literature and beliefs are influenced by a dominating 'soteriological dualism', seen in their pneumatology, their growing corporate consciousness, their literary forms, their messianology and their eschatology. Far from evidencing an essentially nationalistic perspective, literature and beliefs function socially to define and legitimize the division in Israel which has resulted from the apostasy of the nation, and to validate and vindicate the view that these groups represent the faithful in Israel. This consciousness of being the elect comes to clearest expression in the nuanced view of Restoration sustained by these groups, and in their unique Destruction-preservation soteriology, which climaxes in the view that the group of righteous represents the sole remnant or 'survivors' of Israel. All of this demands a radical reconsideration of many former comparative approaches to the NT.
46
Moore, Megan Bishop. "Philosophy and practice in writing a history of ancient Israel /." New York [u.a.] : T & T Clark, 2006. http://www.loc.gov/catdir/toc/ecip0610/2006007656.html.
Testo completoAbstract (sommario):
Zugl.: @Diss.<br>Includes bibliographical references and index. Current philosophical issues in history writing -- Evaluating and using evidence -- Assumptions and practices of historians of ancient Israel -- In the mid-twentieth century -- Assumptions and practices of minimalist historians of ancient Israel -- Non-minimalist historians of ancient Israel.
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Ellis, Nicholas J. "Jewish hermeneutics of divine testing with special reference to the epistle of James." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:0046deb6-8d05-4b36-aa1c-0b61b464f253.
Testo completoAbstract (sommario):
The nature of trials, tests, and temptation in the Epistle of James has been extensively debated in New Testament scholarship. However, scholarship has underexamined the tension between the author’s mitigation of divine agency in testing ( Jas 1:13–14) and the author’s appeal to well-known biblical testing narratives such as the creation account (1:15– 18), the Binding of Isaac ( Jas 2:21–24), and the Trials of Job ( Jas 5:9–11). is juxtaposition between the author’s theological apologetic and his biblical hermeneutic has the potential to reveal either the author’s theological incoherence or his rhetorical and hermeneutical creativity. With these tensions of divine agency and biblical interpretation in mind, this dissertation compares the Epistle of James against other examples of ancient Jewish interpretation, interrogating two points of contact in each Jewish work: their portrayals of the cosmic drama of testing, and their resulting biblical hermeneutic. The dissertation assembles a spectrum of positions on how the divine, satanic, and human roles of testing vary from author to author. These variations of the dramatis personae of the cosmic drama exercise a direct influence on the reception and interpretation of the biblical testing narratives. When the Epistle of James is examined in a similar light, it reveals a cosmic drama especially dependent on the metaphor of the divine law court. Within this cosmic drama, God stands as righteous judge, and in the place of divine prosecutor stand the cosmic forces indicting both divine integrity and human religious loyalty. These cosmic and human roles have a direct impact on James’ reading of biblical testing narratives. Utilising an intra-canonical hermeneutic similar to that found in Rewritten Bible literature, the Epistle appeals to a constructed ‘Jobraham’ narrative in which the Job stories mitigate divine agency in biblical trials such as those of Abraham, and Abraham’s celebrated patience rehabilitates Job’s rebellious response to trial. In conclusion, by closely examining the broader exegetical discourses of ancient Judaism, this project sheds new light on how the Epistle of James responds to theological tensions within its religious community through a hermeneutical application of the dominant biblical narratives of Job’s cosmic framework and Abraham’s human perfection.
48
Zhou, Xun. "A history of Chinese perceptions of 'Jews' and Judaism." Thesis, SOAS, University of London, 1998. http://eprints.soas.ac.uk/28636/.
Testo completoAbstract (sommario):
While prejudice against Jews has been regarded as a real and ongoing category in Western culture, little attention has been paid to the myths of the 'Jews' and their impact in countries outside the West. My work draws on a wide variety of source material from the past two centuries to examine the images of the 'Jews' as constructed in China. However, my interest here does not lie in the determination of the boundary between the real and fictional aspects of these images. Rather, it lies in the implications associated with the 'Jew' as an 'other', which remains a distant mirror in the construction of the 'self ' amongst various social groups in modern China. In China, representations of the 'Jews' and Judaism are very complex. Although these representations seem to correspond to images of the 'Jews' in Europe, it would be superficial to reduce them to purely 'Western influence'. Representations of the 'Jews' have been endowed with indigenous meaning by modernizing elites since the late nineteenth-century. Unlike anti-Semites of Europe who used the language of Jews as the mark of their inferiority, in China the difference of the 'Jews' has been marked by their 'non-Chineseness'. By creating the 'Jews' as a homogenous group, which acts as a constitutive outsider which embodies all the negative, as well as positive qualities, which were feared or desired by various social groups in China, theses Chinese could thus identify themselves as a integrated reference group: a homogenous 'in-group'. They are thus able to project their own anxieties onto outsiders like the 'Jews'. In this respect, it corresponds to a widespread fear, as well as need of an 'other', which can be found in many cultures and societies. The present thesis does not, however, supply the final answer. It is meant to be a historical study in order to point out that the prejudice about the 'Jews' is not merely a 'western problem', it exists in China. It therefore opens a field for general and wider discussions, not only about the 'Jews', but also about other 'marginalised' groups, such as 'blacks' and 'homosexuals'.
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Cerveux, Alexandre. "La place de la musique dans l'enseignement juif médiéval : analyse du discours sur la musique dans les textes hébreux provençaux et espagnols (1167-1505)." Thesis, Sorbonne université, 2019. http://www.theses.fr/2019SORUL027.
Testo completoAbstract (sommario):
Au vu des monographies récentes portant sur les sciences juives médiévales, Musique est la petite sœur oubliée. Elles sont héritées des sciences, de la méthode philosophique et de la partition du savoir arabes, qui constituent un enseignement où la musique est pourtant inscrite. Elle apparaît notamment dans des classifications arabes des sciences, et des traités lui ont été consacrés, dont certains sont fameux. À en juger par les textes hébreux médiévaux qui nous sont parvenus, les textes arabes ont influencé le discours juif sur la musique. Nous qualifions de « discours sur la musique » l’ensemble des parties textuelles relatives à la musique, dont nous fournissons une traduction française inédite. Il s'agit de textes hébreux produits dans le rayonnement de la culture juive andalouse entre le XIIe et le XVe siècle, traduits ou adaptés de l'arabe et, dans une moindre mesure, d'autres langues, et de textes originaux. Ces textes sont de nature pédagogique et de genres différents : classifications des sciences ou encyclopédies, dialogues, commentaires ou super-commentaires, traités, sermons et notes éparses. Dans cette étude, nous retraçons l'histoire des idées et notions musicales introduites dans les textes juifs, d'une part ; nous déterminons les raisons pour lesquelles leurs auteurs convoquent ces idées et notions, d'autre part. Cette thèse vise à montrer que la musique, considérée par les savants juifs des points de vue rationnel, psychologique ou éthique, est à la fois une des sciences et un des principes unificateurs des différents corps de la connaissance juive médiévale<br>Music appears to be an overlooked subject in recent monographs focusing on medieval Jewish sciences. Medieval Jewish scholars are indebted to Arab-Muslim scholars : the former received the philosophical method and the branches of knowledge that the latter conceived. However, music was part of the Arab philosophical education. For instance, it appears in classifications of sciences ; scholars compiled treatises on that matter. Judging by medieval Hebrew texts that have been handed down to us, Arabic texts that circulated have influenced the way Jewish scholars speak about music. The corpus of texts upon which this study is based is constituted of texts or excerpts that can be related to music. They all constitute what will be called « discourse on music ». These Hebrew texts all account for the influence of Judaeo-Spanish culture on Provençal Judaism between the 12th and the 15th centuries. Some of them are original texts ; others are translations or adaptations from texts originally written in Arabic or, to a lesser extent, in other romance languages. These texts are essentially pedagogical and belong to various textual types. The first aim of this study is to trace musical ideas and concepts that are found in Jewish texts ; the second aim is to determine the reasons why Jewish scholars rely upon musical ideas and concepts in texts that are not devoted to the subject. This thesis shall prove that music, a subject that Jewish scholars considered alternatively in a rational, psychological, or ethical way, turns out to be one of the medieval Jewish sciences, and one of the unifying principles of the various bodies of Jewish medieval knowledge
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Trzonowicz, Alberto Samuel Milkewitz. "Indagação filosófica e educação judaica: as leis do estudo da Torá do Código de Maimônides como guia." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/48/48134/tde-06062012-154450/.
Testo completoAbstract (sommario):
A tese procura demonstrar que em resposta ao desafio de transmitir o judaísmo para as novas gerações, num mundo freqüentemente hostil à cosmo-visão judaica, há uma proposta que é a visão halakhika da educação judaica que se baseia na articulação do conhecimento dos caminhos mandatórios ou leis judaicas, transformados em ações e comportamentos concretos que as realizam, na qual é fundamental e estruturante a indagação filosófica sobre os princípios que as fundamentam e suas aplicações em outros casos e situações. Tudo isso se dá dentro do referencial judaico, que reúne diversos conceitos específicos como HaSchem, Shabat, Torá e Olam Habá. Eles produzem uma visão da educação judaica com diferenciais próprios. O autor apresenta, para fundamentar a tese, algumas Leis do Estudo da Torá, conforme ensinamentos de Maimônides, bem como o pensamento de dois filósofos contemporâneos, Isadore Twersky e Moshe Greenberg, que focaram seu trabalho acadêmico nas fontes judaicas tradicionais, especialmente na Torá ou Bíblia Hebraica, no Talmud e no Mischnê Torá.<br>The thesis aims at to demonstrate that, as an answer to the challenge of transmitting Judaism to the new generations in a world that is frequently hostile to this world vision there is a proposal, that is the halakhik vision of Jewish education based on the articulation of knowledge of the Jewish mandatory pathways or laws, expressed into concrete actions and behaviors, in which the philosophical enquire is fundamental, structuring the principles that underlie them and its applications in other cases and situations. All this happens inside the Jewish referencial which brings together diverse specifical concepts, like HaSchem, Shabat, Torah and Olam Habah. These produce a vision of Jewish education with its own differences. The author, to fundament the thesis, presents some of the Laws of the Torah Study, according to the teachings of Maimonides and the thought of two philosophers, Isadore Twersky and Moshe Greenberg, who focused his academic work in traditional Jewish sources, especially Torah, the Hebrew Bible, the Talmud and the Mishne Torah.