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Abstract
Concern for the environment is recognizably present in contemporary Judaism, especially in the United States. Along with practitioners of other world religions, Jews have responded to the eco-crisis by reinterpreting canonic texts, articulating eco-theologies, and reenvisioning traditional Jewish rituals. Today there are Jewish environmental organizations and Jewish thinkers who inspire Jews to appreciate the agricultural roots of Judaism, cultivate an environmentally concerned lifestyle, green the practices of Jewish institutions, and advocate the ethics of creation care. Together these activities constitute a Jewish environmental sensibility that allows us to generalize about "Jewish environmentalism," although it falls short of constituting a cohesive "environmental movement." Focusing exclusively on Jewish environmentalism in the U.S., this essay features the academic discourse on Judaism and ecology, the official resolutions of Jewish denominations about environmental matters, and the main activities of Jewish environmental organizations. Judaism is a highly variegated religious tradition that speaks in many voices. Nonetheless, there are shared canonic texts, foundational beliefs, ethical values, and literary tropes that characterize a distinctive Judaic perspective. From that vantage point, development of the physical world is religiously permissible, but it must cohere with the ethical values and legal principles of Judaism. It is not surprising, therefore, that socially progressive Jewish environmentalists have been vocal critics of the extraction industries, transnational capitalism, and wasteful consumerism that have greatly contributed to the eco-crisis. Highlighting the biblical commandment to pursue justice (tzedek), some Jewish environmentalists have applied social justice to ecological matters and promoted the ideal of tikkun olam ("repair of the world"). The essay surveys the achievements of Jewish environmentalism and notes persistent challenges.

Preliminary Materials /H. Tirosh-Samuelson and C. Wiese -- Introduction Ethics After Auschwitz: Hans Jonas's Notion Of Responsibility In A Technological Age /Richard Wolin -- Chapter One. Hans Jonas's Position In The History Of German Philosophy /Vittorio Hösle -- Chapter Two. Hans Jonas In Marburg, 1928 /Steven M. Wasserstrom -- Chapter Three. Ressentiment—A Few Motifs In Hans Jonas's Early Book On Gnosticism /Micha Brumlik -- Chapter Four. Hans Jonas And Research On Gnosticism From A Contemporary Perspective /Kurt Rudolph -- Chapter Five. Pauline Theology In The Weimar Republic: Hans Jonas, Karl Barth, And Martin Heidegger /Benjamin Lazier -- Chapter Six. Despair And Responsibility: Affinities And Differences In The Thought Of Hans Jonas And Günther Anders /Konrad Paul Liessmann -- Chapter Seven. Ernst Bloch's Prinzip Hoffnung And Hans Jonas's Prinzip Verantwortung /Michael Löwy -- Chapter Eight. Zionism, The Holocaust, And Judaism In A Secular World: New Perspectives On Hans Jonas's Friendship With Gershom Scholem And Hannah Arendt /Christian Wiese -- Appendix Hans. Jonas, "Our Part In This War: A Word To Jewish Men" (September 1939) /H. Tirosh-Samuelson and C. Wiese -- Chapter Nine. The Immediacy Of Encounter And The Dangers Of Dichotomy: Buber, Levinas, And Jonas On Responsibility /Micha H. Werner -- Chapter Ten. Hans Jonas And Secular Religiosity /Ron Margolin -- Chapter Eleven. Hans Jonas And Ernst Mayr: On Organic Life And Human Responsibility /Strachan Donnelley -- Chapter Twelve. Natural-Law Judaism?: The Genesis Of Bioethics In Hans Jonas, Leo Strauss, And Leon Kass /Lawrence Vogel -- Chapter Thirteen. Cloning And Corporeality /Bernard G. Prusak -- Appendix /H. Tirosh-Samuelson and C. Wiese -- Chapter Fourteen. Reason And Feeling In Hans Jonas's Existential Biology, Arne Naess's Deep Ecology, And Spinoza's Ethics /Martin D. Yaffe -- Chapter Fifteen. Caretaker Or Citizen: Hans Jonas, Aldo Leopold, And The Development Of Jewish Environmental Ethics /Lawrence Troster -- Chapter Sixteen. Jonas, Whitehead, And The Problem Of Power /Sandra B. Lubarsky -- Chapter Seventeen. "God'S Adventure With The World" And "Sanctity Of Life": Theological Speculations And Ethical Reflections In Jonas's Philosophy After Auschwitz /Christian Wiese -- Chapter Eighteen. Infants, Paternalism, And Bioethics: Japan's Grasp Of Jonas's Insistence On Intergenerational Responsibility /William R. Lafleur -- Chapter Nineteen. Reflections On The Place Of Gnosticism And Ethics In The Thought Of Hans Jonas /Kalman P. Bland -- Chapter Twenty. On Making Persons: Philosophy Of Nature And Ethics /Frederick Ferré -- Chapter Twenty-One. Philosophical Biology And Environmentalism /Carl Mitcham -- Chapter Twenty-Two. More On Jonas And Process Philosophy /Robert Cummings Neville -- Hans Jonas: Life And Works /Christian Wiese -- Bibliography /H. Tirosh-Samuelson and C. Wiese -- Index Of Names /H. Tirosh-Samuelson and C. Wiese -- Index Of Subjects /H. Tirosh-Samuelson and C. Wiese.

""Front Matter""; ""Front Cover""; ""Half Title Page""; ""Title Page""; ""Copyright Page""; ""Table Of Contents""; ""Acknowledgments""; ""Contents""; ""Introduction""; ""The Italian Setting""; ""Educating an Italian Jewish Gentleman""; ""Italian Exile in the Ottoman Empire""; ""Communal Tensions""; ""Hakham Kale!: A Comprehensive Scholar""; ""A Jewish Dogmatist""; ""A Systematic Theologian""; ""Back Matter""; ""Conclusion""; ""Notes""; ""Bibliography""; ""Index""; ""Back Cover ""

"Judith Plaskow, Professor of Religious Studies Emerita at Manhattan College in New York, is a leading Jewish feminist theologian. She has forged a revolutionary vision of Judaism as an egalitarian religion and has argued for the inclusion of sexually marginalized groups in society in general and in Jewish society in particular. Rooted in the experience of women, her feminist Jewish theology reflects the impact of several philosophical strands, including hermeneutics, dialogical philosophy, critical theory, and process philosophy. Most active in the American Academy of Religion, she has shaped the academic discourse on women in religion while critiquing Christian feminism for lingering forms of anti-Judaism"--

Intro -- Acknowledgments -- Contents -- Introduction: Technology, Utopianism and Eschatology -- Imagined Technological Futures -- Transitional and Transhumanist Visions -- Part I: Technological Imaginations -- Part II: Ethics and Politics of Envisioned Futures -- Part III: Trans/posthumanism in Context -- Conclusion -- References -- Part I Technological Imaginations -- 1 What Does the Debate on (Post)human Futures Tell Us? Methodology of Hermeneutical Analysis and Vision Assessment -- 1 Introduction and Overview -- 2 The Debate on (Post)human Futures in the Light of the TA Experience -- 2.1 The Need for Orientation in the Field of Human Enhancement -- 2.2 Impact orientation of technology assessment -- 2.3 The Debate on (Post)human Futures-beyond the Scope of TA -- 3 Visionary Futures as Social Constructs -- 4 Toward Hermeneutical Futures Analysis -- 5 What Does the Debate on Posthuman Futures Tell Us? -- References -- 2 Manifestations of the Posthuman in the Postsecular Imagination -- Have We Ever Been Human? -- The Posthuman Condition, or Being Human Has Never Come Naturally -- Have We Ever Been Modern? -- The Crossed-Out God: The Paradoxes of Postsecular Society -- Have We Ever Been Secular? -- Posthumanism, Transcendence, and the Sacred -- Postsecular Posthumanisms -- Conclusion: Human, Nonhuman, and More-Than-Human -- References -- 3 Perfecting the Human: Posthuman Imaginaries and Technologies of Reason -- Imaginaries of High-Modernism -- Fractures in the Frame of Development -- Theorizing Posthumanism -- Postmodern Posthumanism -- References -- 4 Heidegger on Techno-Posthumanism Revolt against Finitude, or Doing What Comes "Naturally"? -- Transcendent Man, a Film -- Heidegger on Techno-Posthumanism -- Preparing the Humans Needed to Take Command of the Planet.

Rabbi and Lord Jonathan Sacks (1948-2020) was the Chief Rabbi of the United Hebrew Congregations of the Commonwealth from 1991 to 2013. Although he was recognized as the spiritual head of the United Synagogue, the largest synagogue body in the United Kingdom, his authority was not recognized by the Haredi Union of Orthodox Hebrew Congregations, or by non-Orthodox Jewish congregations that belong to Masorti, Reform and Liberal Judaism. Although his authority was limited, Rabbi Sacks was a highly influential public intellectual of global renown and impact. Writing to Jewish and non-Jewish audiences, Rabbi Sacks articulated his views on a range of existential problems and challenges, including the breakdown of the family, religious violence, the loss meaning and the rise of despair, political polarization, and climate change. While speaking in a particularly Jewish idiom and from a Judaic perspective, Rabbi Sacks became a spiritual guide to millions of people worldwide who appreciated his wisdom and the wisdom of Judaism. His contribution to the spiritual dimension of human life was formally recognized in 2016 when he received the Templeton Prize for his life-long contribution to humanity. This essay explores the relationship between Rabbi Sacks' approach to religious pluralism and his contribution to the dialogue of religion and science. The essay argues that Rabbi Sacks was a post-secular thinker who offered a distinctly Judaic approach to humanity's current challenges. By "universalizing particularity," as Rabbi Sacks defined his own project, Rabbi Sacks sought to prevent the clash of civilizations and to heal our divided world.