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ABSTRACT: Migration in history has generated ethnical and religious synthesis, demographical, cultural, economical, social and political changes. Today, the migration phenomenon has taken amplitude in the context of two unrolling processes with a visible potential for changing the contemporaneous world: the extension of the European Union and the democratization in the Arabic world. Is there any connection between the development of the Judaism and the actual migration phenomenon? The study limits itself at analyzing the migration's origins in the context of the creation of the Jewish people and of the impact of the Judaism upon the world. The conclusion emphasizes the fact that setting the migration concept in relation with the development of the Judaism, has an empirical and a theological support, which reveals the result of a dynamic juxtaposition, as a product of the divine providence. KEY WORDS: migration, stranger, Judaism, change, development, providence.

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.

A separately issued section of a larger work, The religions of democracy: Judaism, Catholicism, Protestatism in creed and life, by Louis Finkelstein, J. Eliot Ross and William Adams Brown. ; Bibliography: p. [vi] ; Mode of access: Internet.

The present times and Poland's entry into the European Union, the opening of borders, has intensified the phenomenon of migration of the population and contact between different cultures. In Poland, national minorities have been living since the dawn of time, but the current situation has a different dimension. Until now, the term "Transculturality" was not known in our country. However, the influx of people from the remotest parts of the world caused a situation requiring medical personnel to perceive the patient through the prism of biological, social and psychological needs as well as from the angle of other religions. Problems that appear taking care of such patients have caused that I decided to look at this issue on the example of Judaism believers. The aim of my work is to get the opinion of health professionals about intercultural competences in direct care of these patients.

The present times and Poland's entry into the European Union, the opening of borders, has intensified the phenomenon of migration of the population and contact between different cultures. In Poland, national minorities have been living since the dawn of time, but the current situation has a different dimension. Until now, the term "Transculturality" was not known in our country. However, the influx of people from the remotest parts of the world caused a situation requiring medical personnel to perceive the patient through the prism of biological, social and psychological needs as well as from the angle of other religions. Problems that appear taking care of such patients have caused that I decided to look at this issue on the example of Judaism believers. The aim of my work is to get the opinion of health professionals about intercultural competences in direct care of these patients.

The present times and Poland's entry into the European Union, the opening of borders, has intensified the phenomenon of migration of the population and contact between different cultures. In Poland, national minorities have been living since the dawn of time, but the current situation has a different dimension. Until now, the term "Transculturality" was not known in our country. However, the influx of people from the remotest parts of the world caused a situation requiring medical personnel to perceive the patient through the prism of biological, social and psychological needs as well as from the angle of other religions. Problems that appear taking care of such patients have caused that I decided to look at this issue on the example of Judaism believers. The aim of my work is to get the opinion of health professionals about intercultural competences in direct care of these patients.

This item is part of the Political & Rights Issues & Social Movements (PRISM) digital collection, a collaborative initiative between Florida Atlantic University and University of Central Florida in the Publication of Archival, Library & Museum Materials (PALMM).

The present volume contains the proceedings of a conference held in October 2018 at Humboldt University Berlin. The articles reflect the different categories of describing Judaism of the Second Temple Period in view of their sustainability in characterising an ancient religious community in different historical situations and discuss relevant (re)constructions of ancient Judaism in the history of scholarship. Since the Persian period, ancient Judaism existed in a world which was in constant flux regarding its political, social, and religious contexts. Consequently, Judaism was subject to permanent processes of change in its self-perception as well as its external perception. In all complexity, however, the Torah, the Temple(s) as a place where heaven meets the earth, and the 'holy' or 'promised' land as the dwelling place of God's people can be regarded as institutions to which all kinds of Judaism in the Babylonian and Egyptian dispora as well in Israel/Palestine were related in some way or another.

On 11 September 2012, the American philosopher Judith Butler received the renowned Theodor W. Adorno Award of the City of Frankfurt am Main for her work in philosophy. Her theory of performative gender challenges fixed gender roles, forced sexual orientation and racist ideology while promoting a universal code of ethics. As a woman, a Jew, and an intellectual Butler rejects the reduction of Judaism to a nationalist definition of Zionism. A radical pacifist, she is committed to movements that fight – peacefully, albeit with unorthodox strategies – to find political solutions that ensure a basis of equal rights for all people in those lands, for Israelis and Palestinians alike. Programme Welcome: Cilly Kugelmann, Christoph F. E. Holzhey Diskussion: Judith Butler and Micha Brumlik Moderation: Andreas Öhler ; Judith Butler and Micha Brumlik, Is Zionism an Integral Part of Judaism? , discussion, Jüdisches Museum Berlin, 15 September 2012

Le lien entre pensée philosophique et pensée juive chez Hermann Cohen se confond avec son concept de raison ou de rationalité. Dès ses premiers travaux, il s'attache à éprouver la dimension universaliste de la tradition juive. Or la rationalité du judaïsme réside, selon lui, dans l'idée d'une morale universelle, qui se manifeste avant tout dans la pensée messianique. Ce lien apparaît le plus clairement dans les écrits qui font converger le judaïsme et la philosophie kantienne dans l'horizon de la raison. Sous l'aspect de la philosophie pratique, cette convergence rejoint le projet politique de l'assimilation du judaïsme et de la culture allemande.

Le lien entre pensée philosophique et pensée juive chez Hermann Cohen se confond avec son concept de raison ou de rationalité. Dès ses premiers travaux, il s'attache à éprouver la dimension universaliste de la tradition juive. Or la rationalité du judaïsme réside, selon lui, dans l'idée d'une morale universelle, qui se manifeste avant tout dans la pensée messianique. Ce lien apparaît le plus clairement dans les écrits qui font converger le judaïsme et la philosophie kantienne dans l'horizon de la raison. Sous l'aspect de la philosophie pratique, cette convergence rejoint le projet politique de l'assimilation du judaïsme et de la culture allemande.

According to a common narrative, Jews entered the modern world at a steep price. From an autonomous corporation, ruling themselves internally according to their own standards and law, Judaism became a &ldquo ; religion,&rdquo ; divested of political power and responsible only for the internal sphere of &ldquo ; faith&rdquo ; or belief. The failure of this project, in turn, gave rise to the sharp split between Jewish nationalism and religion-based conceptions of Judaism. Many modern Jewish thinkers sought to resolve this antinomy by imagining ways for Judaism to once again form the basis of a &ldquo ; complete life&rdquo ; . This essay seeks to challenge this narrative by examining the extent to which economics, another one of the &ldquo ; spheres&rdquo ; emerging together with modernity and often considered under the same broadly Weberian process of rationalization, ever truly formed part of the holistic, self-contained Jewish autonomous life for which modern thinkers expressed so much nostalgia. It will argue that rather than forming part of the internal world of Judaism and then being fragmented outward into a separate sphere under the pressure of modernity, the &ldquo ; economic sphere&rdquo ; was imagined and defined for the first time in modernity, and projected backwards into earlier eras. This projection was then taken as proof of Judaism&rsquo ; s ability to &ldquo ; be about everything,&rdquo ; whether in a religious or nationalist idiom.

In 1862, in the only instance of a Jewish expulsion in America, General Ulysses S. Grant banished Jewish citizens from the region under his military command. Although the order was quickly revoked by President Lincoln, it represented growing anti-Semitism in America. Convinced that assimilation was their best defense, Jews sought to Americanize by shedding distinctive dress, occupations, and religious rituals… In Politics, Faith, and the Making of American Judaism, Peter Adams recounts the history of the American Jewish Community's assimilation efforts, organization, and political mobilization in the late 19th century, as political and cultural imperatives crafted a new, American brand of Judaism. [From Amazon.com] ; https://digitalcommons.odu.edu/english_books/1040/thumbnail.jpg

International audience ; Scholarly contributions on the responsibility of the churches for the extermination of the Jews during the Second World War contrast Nazi "anti-Semitism" (the aversion toward the Jews as a racial group) with Christian "anti-Judaism" (the Christian aversion toward the Jewish religion), as one would oppose the new to the old, the modern to the traditional, the political to the religious, science to theology. The author shows, using four examples (Léon Poliakov, Hannah Arendt, Colette Guillaumin, Thomas Nipperdey & Reinhard Rürup), that this distinction induces one to ignore the churches' actions in the process that led from the invention of the word anti-Semite in 1879 to the destruction of the Jews by the Nazis.