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The co-existence of Enlightenment and ideology has long vexed Jews in modernity. They have both loved and been leary of Enlightenment reason and its attending scientific and political institutions. Jews have also held a complex relationship to ideological forms that exist alongside Enlightenment reason and which have both lured and victimized them alike. Still, what accounts for this historical proximity between Enlightenment and ideology? and how does this relationship factor into the emergence of modern anti-Semitism? Can Jewish communities participate in contemporary societies committed to scientific developments and deliberative democracies and neither be targeted by totalizing systems of thought that eliminate Judaism's difference nor fall prey to the power and seduction of ideological forces that compete with the Jewish life-world? This article argues that Hegel's discussion of the Enlightenment in the Phenomenology of Spirit as a social practice of critical common sensism provides an immanent critique of Max Horkheimer's and Theodore Adorno's analysis of the absolutism of the Enlightenment that can bolster Jewish communal and philosophical hope in the commensurability between Judaism and the contemporary expressions of Enlightenment reason, even if it does not fully eradicate the challenges presented by ideology for Jewish communities and thinkers.

A Anvers, en Belgique, un des plus grands ports d'Europe et du monde, ville de commerce et d'industrie en pleine expansion, comptant 550 000 habitants, vivent en 1966 environ 10 500 Juifs. Une très grande majorité de ceux-ci, et non un secteur minoritaire comme c'est le cas dans certaines villes, mènent une vie fortement imprégnée, religieusement, culturellement, socialement, par le judaïsme. La pratique religieuse influence les activités de tous et les bons observants y sont nombreux. Environ 11 à 12 % des familles appartiennent même au mouvement hassidique, à caractère ultra-orthodoxe. Environ 85 % des enfants fréquentent des écoles juives à plein temps, qui toutes ont un caractère confessionnel. Même les Juifs peu religieux ou incroyants participent activement à la vie sociale au sein d'organisations politiques, philanthropiques, sportives, culturelles juives.

AbstractThe article deals with the connection between Judaism on the one hand and social policy and the development of social services on the other. The article deals with those aspects of Judaism that are specifically related to the foundations of social policy: the nature of interpersonal relationships as well as the relationship between society as an all‐encompassing framework and the individual who is a part of that framework.

Unger's "Restatement of Judaism" sets out a possible rescue operation to
revitalize the Jewish People as bearers of Judaism's world view. Unger
argues that the process that led a people to lose its distinctive culture
and integrated religious ethos could be reversed. Defining Western
civilization in terms of (1) science and technology, (2) Christianity,
and (3) nationhood and politics, Unger shows where the relationship of
Judaism to these three dominant perceptions of society needs to change
radically. Unger takes into account the impact of antisemitism both in
its classic and its post-emancipation form. His concern is the Judaism of
the Jewish people—this includes but does not focus on the Jewish
State; it is "a political and religious view of the world with a vision
of the future course of the world and of the people in it."