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Drawing together two critical moments in the history of European Jewry-its entrance as a participant in the Enlightenment project of religious and political reform and its involvement in the traumatic upheavals brought on by the Great War-this book offers a reappraisal of the intersection of culture, politics, theology, and philosophy in the modern world through the lens of two of the most important thinkers of their day, Moses Mendelssohn and Franz Rosenzweig. Their vision of the place of the Jewish people not only within German society but also within the unfolding history of humankind as a whole challenged the reigning cultural assumptions of the day and opened new ways of thinking about reason, language, politics, and the sources of ethical obligation. In making the "Jewish question" serve as a way of reflecting upon the "human question" of how we can live together in acknowledgment of our finitude, our otherness, and our shared hope for a more just future, Mendelssohn and Rosenzweig modeled a way of doing philosophy as an engaged intervention in the most pressing existential issues confronting us all. In the final chapters of the book, the path beyond Mendelssohn and Rosenzweig is traced out in the work of Hannah Arendt and Stanley Cavell. In light of Arendt's and Cavell's reflections about the foundations of democratic sociality, Rosenstock offers a portrait of an "immigrant Rosenzweig" joined in conversation with his American "cousins."
The first comprehensive account of Nietzsche's views of Jews and Judaism For more than a century, Nietzsche's views about Jews and Judaism have been subject to countless polemics. The Nazis infamously fashioned the philosopher as their anti-Semitic precursor, while in the past thirty years the pendulum has swung in the opposite direction. The increasingly popular view today is that Nietzsche was not only completely free of racist tendencies but also was a principled adversary of anti-Jewish thought. Nietzsche’s Jewish Problem offers a definitive reappraisal of the controversy, taking the full historical, intellectual, and biographical context into account. As Robert Holub shows, a careful consideration of all the evidence from Nietzsche’s published and unpublished writings and letters reveals that he harbored anti-Jewish prejudices throughout his life. Nietzsche’s Jewish Problem demonstrates how this is so despite the apparent paradox of the philosopher’s well-documented opposition to the crude political anti-Semitism of the Germany of his day. As Holub explains, Nietzsche’s "anti-anti-Semitism" was motivated more by distaste for vulgar nationalism than by any objection to anti-Jewish prejudice. A richly detailed account of a controversy that goes to the heart of Nietzsche’s reputation and reception, Nietzsche’s Jewish Problem will fascinate anyone interested in philosophy, intellectual history, or the history of anti-Semitism.
In post-Holocaust philosophy, anti-Semitism has come to be seen as a paradigmatic political and ideological evil. Jews Out of the Question examines the role that opposition to anti-Semitism has played in shaping contemporary political philosophy. Elad Lapidot argues that post-Holocaust philosophy identifies the fundamental, epistemological evil of anti-Semitic thought not in thinking against Jews, but in thinking of Jews. In other words, what philosophy denounces as anti-Semitic is the figure of "the Jew" in thought. Lapidot reveals how, paradoxically, opposition to anti-Semitism has generated a rejection of Jewish thought in post-Holocaust philosophy. Through critical readings of political philosophers such as Adorno, Horkheimer, Sartre, Arendt, Badiou, and Nancy, the book contends that by rejecting Jewish thought, the opposition to anti-Semitism comes dangerously close to anti-Semitism itself, and at work in this rejection, is a problematic understanding of the relations between politics and thought—a troubling political epistemology. Lapidot's critique of this political epistemology is the book's ultimate aim.
Examines the image of "the Jew" in Sartre's work to rethink not only his oeuvre but also the role of the intellectual in France and the politics and ethics of existentialism. This book explores how French identity is defined through the abstraction and allegorization of "the Jew".
Hannah Arendt is increasingly recognised as one of the most original social and political thinkers of the twentieth century. In this important book, Richard Bernstein sets out to show that many of the most significant themes in Arendt's thinking have their origins in their confrontation with the Jewish Question. By approaching her mature work from this perspective, we can gain a richer and more subtle grasp of her main ideas. Bernstein discusses some of the key experiences and events in Arendt's life story in order to show how they shaped her thinking. He examines her distinction between the Jewish parvenu and the pariah, and shows how the conscious pariah becomes a basis for understanding the independent thinker. Arendt's deepest insights about politics emerged from her reflections on statelessness, which were based on her own experiences as a stateless person. By confronting the horrors of totalitarianism and the concentration camps, Arendt developed her own distinctive understanding of authentic politics - the politics required to express our humanity and which totalitarianism sought to destroy. Finally, Bernstein takes up Arendt's concern with the phenomenon of the banality of evil. He follows her use of Eichmann in order to explore how the failure to think and to judge is the key for grasping this new phenomenon. Hannah Arendt and the Jewish Question offers a new interpretation of Arendt and her work - one which situates her in her historical context as an engaged Jewish intellectual.
The Jewish God Question explores what a diverse array of Jewish thinkers have said about the interrelated questions of God, the Book, the Jewish people, and the Land of Israel. Exploring topics such as the existence of God, God’s relationship to the world and to history, how to read the Bible, Jewish mysticism, the evolution of Judaism, and more, Andrew Pessin makes key insights from the Jewish philosophical tradition accessible and engaging. Short chapters share fascinating insights from ancient times to today, from Philo to Judith Plaskow. The book emphasizes the more unusual or intriguing ideas and arguments, as well as the most influential.The Jewish God Question is an exciting and useful book for readers wrestling with some very big questions.
Rather than assume that the terms "philosophy" and "Judaism" simply belong together, Aaron W. Hughes explores the juxtaposition and the creative tension that ensues from their cohabitation. He examines the historical, cultural, intellectual, and religious filiations between Judaism and philosophy.
Distinguished philosopher Hilary Putnam, who is also a practicing Jew, questions the thought of three major Jewish philosophers of the 20th century—Franz Rosenzweig, Martin Buber, and Emmanuel Levinas—to help him reconcile the philosophical and religious sides of his life. An additional presence in the book is Ludwig Wittgenstein, who, although not a practicing Jew, thought about religion in ways that Putnam juxtaposes to the views of Rosenzweig, Buber, and Levinas. Putnam explains the leading ideas of each of these great thinkers, bringing out what, in his opinion, constitutes the decisive intellectual and spiritual contributions of each of them. Although the religion discussed is Judaism, the depth and originality of these philosophers, as incisively interpreted by Putnam, make their thought nothing less than a guide to life.
"Yaffe provides a wide-ranging and probing reflection on the portrayal of Jews and Judaism in early modern thought. His innovative approach to the problem of Shakespeare's treatment of Shylock can stand for the originality of his book as a whole... Yaffe's interpretations are likely to prove controversial, but they are always thought-provoking." -- Virginia Quarterly Review Much attention has been paid to the place of Shylock in the history of anti-Semitism. Most scholars have agreed with Harold Bloom that Shakespeare's famous villain is drawn with a "murderous anti-Semitism" and that Shakespeare uncritically mirrors the rife anti-Semitism of his times. While others see only gross caricature in The Merchant of Venice, however, Martin Yaffe finds a subtle analysis of the Jew's place in a largely Christian society. In Shylock and the Jewish Question, Yaffe challenges the widespread assumption that Shakespeare is, in the final analysis, unfriendly to Jews. He finds that Shakespeare's consideration of Judaism in The Merchant of Venice provides an important contrast to Marlowe's virulent The Jew of Malta. In many ways, he argues, Shakespeare's play is even more accepting than Francis Bacon's notably inclusive New Atlantis or the Jewish philosopher Benedict Spinoza's argument for tolerance in the Theologico-Political Treatise. "Although Yaffe focuses on the Jewish question, his study is a lead-in to a study of the rise of liberal democracy, the development of religious toleration, the relation of church and state, and the inter-relation between politics, economics and religion -- all of these being vital in history's evolution towards modernity." -- Serge Liberman, Australian JewishNews "In a critique that promises to refuel scholarly controversy over the portrait of Shylock... Yaffe's retro-prospective approach to its political philosophy suggests interesting possibilities for contrasting popular anti-Semitic culture and the more tolerant, enlightened statesmanship of the seventeenth-century." -- Frances Barasch, Shakespeare Bulletin
“On The Jewish Question” (OTJQ) was written by Karl Marx and exposes his anti-Semitism. The complete work is here in its entirety for your analysis. It was an inspiration to Adolf Hitler. OTJQ and other work (e.g. the term “Aryan” used by Marx repeatedly in his “Ethnological Notebooks”) were the same ideas that motivated Hitler to gain power in Germany. Top mind-blowing discoveries of the 21st Century were revealed by Marx and his OTJQ (thanks to the academic critique of Professor Rex Curry). Many revelations came to light years after Marx’s death. Some are enumerated in the following paragraphs. For example, the following facts (with credit to Dr. Curry) will be news to most readers: 1. Marx’s anti-Semitism (and his Christian background) inspired Hitler’s anti-Semitism and Hitler’s use of Christian cross symbolism including the SWASTIKA (the Hakenkreuz or “hooked cross”); Iron Cross; Balkenkreuz; Krückenkreuz; and the common Christian cross. The symbols signified commonality with Marx’s opposition to Judaism, and they promoted Christianity as the “alternative” thereto. The Swastika was also used to represent “S” letter shapes for “SOCIALISM” (Marx’s underlying dogma). 2. NEW SWASTIKA DISCOVERY: Hitler’s symbol is the reason why Hitler renamed his political party from DAP to NSDAP - "National Socialist German Workers Party" - because he needed the word "Socialist" in his party's name so that Hitler could use swastikas as "S"-letter shaped logos for "SOCIALIST" as the party's emblem. The party's name had to fit in Hitler's socialist branding campaign that used the swastika and many other similar alphabetical symbols, including the “NSV" and "SA” and “SS” and “VW” etc. 3. NEW LENIN’S SWASTIKA REVELATION: Vladimir Lenin’s swastika is exposed herein. The impact of Lenin’s swastikas was reinforced at that time with additional swastikas on ruble money (paper currency) under Soviet socialism. The swastika became a symbol of socialism under Lenin. It’s influence upon Adolf Hitler is explained in this book. Lenin’s Christian background was similar to Marx’s. Marx’s anti-Semitism (and his religious upbringing) inspired Lenin’s anti-Semitism and the use of the SWASTIKA as Christian cross symbolism after 1917. The swastika symbol signified commonality with Marx’s opposition to Judaism. Judaism was banned by Soviet socialists. Under Lenin, the Russian Orthodox Church remained powerful (then Stalin became tyrant in 1922). The Swastika was also used to represent “S” letter shapes for “SOCIALISM” (Marx’s underlying dogma). 4. Marx, Hitler and their supporters self-identified as “socialists” by the very word in voluminous speeches and writings. The term "Socialist" appears throughout Mein Kampf as a self-description by Hitler. (Marx also used the term “Communist”). 5. Hitler was heavily influenced by Marx. Many socialists in the USA were also shaped by Marx. Two famous American socialists (the cousins Edward Bellamy and Francis Bellamy) were heavily influenced by Marx. The American socialists returned the favor: Francis Bellamy created the “Pledge of Allegiance to the Flag” that produced Nazi salutes and Nazi behavior. The Bellamy cousins were American national socialists. 6. Hitler never called himself a "Nazi." There was no “Nazi Germany.” There was no “Nazi Party.” 7. Hitler never called himself a “Fascist.” Modern socialists use “Nazi” and “Fascist” to hide how Hitler and his comrades self-identified: SOCIALIST. 9. The term “Nazi” isn’t in "Mein Kampf" nor in "Triumph of the Will." 10. The term “Fascist” never appears in Mein Kampf as a self-description by Hitler. 11. The term “swastika” never appears in the original Mein Kampf. 12. There is no evidence that Hitler ever used the word “swastika.” 13. The symbol that Hitler did use was intended to represent “S”-letter shapes for “socialist.” 14. Hitler altered his own signature to show his “S-shapes for socialism” logo branding.