Suchergebnisse

Front Matter -- Half Title Page -- Title Page -- Copyright Page -- Table of Contents -- FOREWORD -- PREFACE -- Content -- PART ONE S0REN KIERKEGAARD -- THE DEVELOPMENT OF PHILOSOPHY -- Descartes, Leibnitz, Kant -- Fichte and Hegel -- Kierkegaard and Hegel -- Romanticism and the Cult of Genius -- Kierkegaard's Life -- THE CONCEPT OF IRONY IN KIERKEGAARD'S THOUGHT -- The Trial of Socrates -- Socrates According to Aristophanes -- The Character of the Ironist -- Irony and Romanticism -- The Religious Stage -- Ironist as Teacher -- Objective versus Existential Truth -- KIERKEGAARD'S PSEUDONYMOUSWRITINGS -- Either/Or -- Boredom -- Three Representatives of the Aesthetic Life -- The Eternal and the Temporal in Man -- In Praise of Marriage -- The Choice of Despair -- Man's Duty to Be Himself -- The Relation between the Moral and the Religious -- The Rejection of Mysticism -- Euphoric Non-Vindication -- Fear and Trembling -- The Sacrifice of Isaac -- Resignation and Repetition -- Morality and the Sacrifice of Isaac -- The Absolute Duty to God -- Incidents of Moral Suspension in the Bibl -- The Book of Job-The True Book of Repetition -- The *Individual' in Hegel and Kierkegaard -- The Individual as a Religious Category -- Philosophy and Faith -- The Intrusion of Eternity into Time -- Learning is Remembering -- Learning and Revelation -- Revelation and Love -- Paradox and Faith -- The Risk of Faith -- Postscript -- Objective Christianity as Idolatry -- The Invisible Church -- The 'Leap' to Faith -- The Difficulty of Subjectivity -- Existential Tension -- Existential Pathos and Suffering -- Suffering and Humor -- Suffering and the Consciousness of Guilt -- PART TWO TRANSITION -- TRANSITIONAL THINKERS FROM FEUERBACH TO ROSENSTOCK -- Ferdinand Ebner: Reciprocity and Spirituality -- Self-Isolation-A Betrayal of God -- Eugen Rosenstock -- Thought and Speech.

1. Political action and "the old suspicions of philosophers" -- 2. Arendt's philosophy : the primacy of plurality and interaction -- 3. Professional philosophy versus philosophy as philanthropia : Arendt's influences -- 4. The Arendtian person : Hannah Arendt as Jew, Hannah Arendt as woman.

"In light of the climate crisis, communities of faith must rethink their traditions and adapt them to the rapidly changing environmental reality. Such religious reflection is essential - no less than scientific investigation - if we are to address and manage our impact on the environment. It is in this spirit that The First Jewish Environmentalist sets out to introduce Gordon's green Jewish philosophy to a new generation of readers. Hailed by Martin Buber as 'the true teacher', pioneer, philosopher and dreamer, Aharon David Gordon (Russian Empire- Land of Israel, 1856-1922) is increasingly being recognized as the first Jewish environmentalist. Long before global warming became a major threat, Gordon warned against the mounting dangers of human assault on nature and urged us to open ourselves to nature and re-attune with it. Rather than trying to conquer nature, Gordon argued, we should merge with it; rather than being a master or slave of nature, we should become nature's friend and ally. Since childhood, nature fertilized and shaped Gordon's mindscape, as it eventually did his philosophical writings. Gordon's fresh insights on critical contemporary issues - such as ecology, gender, social justice, and post-secularism - have recently been inspiring not only a rapidly growing body of scholarly literature, but also communal readings and study among young readers whose imagination was captured by Gordon's thoughts and dreams"--

Part 1. Maimonides - the Guide for the Reform Movement in Germany -- The Beginnings -- The First Reform Rabbis -- The Rabbinical Seminaries -- The Return to Philosophy -- Introduction -- Part 2. Specific Problems in the Reception of Maimonides' Philosophy in Nineteenth-and Early Twentieth-Century Germany -- Divine Attributes - The Ethical Concept of God -- The Law -- Maimonides and Kant -- Rambam or Maimonides -- Conclusions.

Current discussions of the early Jewish reception of Kantian philosophy are dominated by two major approaches. According to the first, this reception was governed by a universal Enlightenment rationalism that was present in Judaism no less than in Kantian philosophy. According to the second, it was the fact that Kantianism contained a latent Judaic kabbalistic philosophy that made it attractive to Jewish intellectuals. This paper departs from both approaches by showing that when Jewish intellectuals encountered Kantianism they found neither a universal rationality to which Judaism should conform, nor an esoteric Jewish metaphysics to which Kantian philosophy had already conformed, but something else entirely, namely a hostile philosophical religion that sought to reconstruct Judaism in its own image. As a result of the historical context in which this challenge arose, some Jewish intellectuals accepted this reconstruction as a rational reform, while others repudiated it as a Christian-rationalist assault on Jewish law and tradition. Characterized first by the absence of a defensive Jewish Schulmetaphysik that might combat Kantianism on its own grounds, and second by the preparedness of enlightened intellectuals to extort Jewish acceptance of Christian rationalism by withholding citizenship rights, this context made Kantian philosophy into an offer that was difficult for Jewish intellectuals to refuse, or accept.

This paper outlines briefly the contribution of philosophers of Jewish origin to Polish philosophy. The author contrasts the phrases "philosophy in Poland" and "Polish philosophy." The former refers to philosophical ideas created in Poland as a territory, but the latter indicates philosophy as a part of the national Polish culture. Since the paper deals with "Polish philosophy," it omits representatives of Jewish philosophy living in Poland, like Isserles (Remu), the Gaon of Vilna, Maimon, or Krochmal. The participation of Jews in Polish academic life was a result of Haskala and began in the second half of the nineteenth century. Various factors, political and social, determined restrictions of activities of Jews in Polish science, including philosophy. The situation improved in 1918–1939, although most Jewish people had no full chance to make successful academic careers. Nevertheless, several Jews played a prominent role in Polish philosophy, particularly in the Lvov-Warsaw School.

"In The Idea of Atonement in the Philosophy of Hermann Cohen (2000), Michael Zank argues that the idea of atonement serves as a key for understanding the larger philosophy of the German-Jewish philosopher Hermann Cohen (1842-1918). Zank situates his sensitive and wide-ranging philosophical evaluation of Cohen within the intellectual and social milieu within which Cohen wrote. The book contains a new preface by the author."--