German-Jewish Thought Between Religion and Politics. by Christian Wiese, Martina Urban

By Christian Wiese, Martina Urban

German-Jewish intellectuals have occupied middle level within the discourse on Judaism and modernity because the Enlightenment. devoted to Paul Mendes-Flohr, this quantity explores the complicated interplay among Jewish proposal and the usually competing claims of non-Jewish society and tradition, hence making a wealthy snapshot of German Jewry s highbrow global within the sleek interval. the result is a different number of essays that offers the most important new insights into the spiritual and political measurement characterizing the concept of these populating the pantheon of German-Jewish thinkers within the 19th and 20th centuries."

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Extra info for German-Jewish Thought Between Religion and Politics. Festschrift in Honor of Paul Mendes-Flohr on the Occasion of His Seventieth Birthday

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Braiterman 29 of Judaism is static. While it was not static at all, it remains true nevertheless that all the action courses over the surface of the body. 60 Its purity of occularism, the pure skin and smooth surface remain unparalleled to this day. 60 David Novak, The Jewish Social Contract: An Essay in Political Theology (Princeton: Princeton University Press, 2005), 164–87. Moses Mendelssohn and the Three Paths of German Jewish Thought Leora F. Batnitzky In his introduction to the Routledge History of Jewish Philosophy, Daniel H.

Whereas Mendelssohn was content to show that Judaism did not contradict reason, Cohen goes further and maintains that Judaism and reason are in an important sense synonymous. As Cohen puts it in Religion of Reason Out of the Sources of Judaism, “If the unique God were not the creator, being and becoming would be the same; nature itself would be God. This, however, would mean: God is not. , 97. , 134. Leora F. ”13 And whereas Mendelssohn maintains that Judaism and Christianity are complementary, Cohen goes further in contending that Judaism, and only Judaism, preserves pure monotheism for all peoples.

102–103. Zachary J. 35 The law is removed from imagery, but not from visuality. ” As a fixed code of living script based, not on doctrine, but on motile action, its meanings move in time with a quick gait. The living sign moves, motion and speed being axiomatic features of neoclassical aesthetics, although not as famous as proportion and symmetry. 36 Homer describes Helen’s beauty not by her physical appearance per se, but her enchanting effect on the Trojan elders. 41 The Staged Sign: Ritual, the living script of law, is not even religious, if by religion one means doctrine and dogma.

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