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One of the main consequences of recent work in early modern intellectual and religious history has been a discrediting of the notion of a sudden and dramatic transition to the spiritual world of the Enlightenment. Scholars are increasingly examining the underlying spiritual trends and tendencies which confirm the variety and complexity of the slow movement from Renaissance to Enlightenment, and the profound impact of many of the manifestations of intellectual and religious tension during the early modern period. The essays in this volume are a contribution to this process of reappraisal, focusing specifically on the phenomena of scepticism and millenarianism, especially as part of the more pronounced role of the Jews and their culture.
Explores Jewish aspects of Spinoza's philosophy from a wide variety of perspectives.
This study investigates the philosophical and political significance of Judaism in the intellectual life of seventeenth and eighteenth century Europe. Adam Sutcliffe shows how the widespread and enthusiastic fascination with Judaism prevalent around 1650 was largely eclipsed a century later by attitudes of dismissal and disdain. He argues that Judaism was uniquely difficult for Enlightenment thinkers to account for, and that their intense responses, both negative and positive, to Jewish topics are central to an understanding of the underlying ambiguities of the Enlightenment itself. Judaism and the Jews were a limit case, a destabilising challenge, and a constant test for Enlightenment rationalism. Erudite and highly broad-ranging in its sources, and yet extremely accessible in its argument, Judaism and Enlightenment is a major contribution to the history of European ideas, of interest to scholars of Jewish history and to those working on the Enlightenment, toleration and the emergence of modernity itself.
In the eighteenth and early nineteenth centuries a small but conspicuous fringe of the Jewish population became the world’s most resolute, intellectually driven, and philosophical revolutionaries, among them the pre-Marxist Karl Marx. Yet the roots of their alienation from existing society and determination to change it extend back to the very heart of the Enlightenment, when Spinoza and other philosophers living in a rigid, hierarchical society colored by a deeply hostile theology first developed a modern revolutionary consciousness. Leading intellectual historian Jonathan Israel shows how the radical ideas in the early Marx’s writings were influenced by this legacy, which, he argues, must be understood as part of the Radical Enlightenment. He traces the rise of a Jewish revolutionary tendency demanding social equality and universal human rights throughout the Western world. Israel considers how these writers understood Jewish marginalization and ghettoization and the edifice of superstition, prejudice, and ignorance that sustained them. He investigates how the quest for Jewish emancipation led these thinkers to formulate sweeping theories of social and legal reform that paved the way for revolutionary actions that helped change the world from 1789 onward—but hardly as they intended.
New editions and facsimiles of Percy Bysshe Shelley's works are changing the landscape of Shelley studies by making complete compositions and fragments that have received only limited critical attention readily available to scholars. Building on the work begun in Weinberg and Webb's 2009 volume, The Unfamiliar Shelley, The Neglected Shelley sheds light on the breadth and depth of Shelley's oeuvre, including the poet's earliest work, written when he was not yet twenty and was experimenting with gothic romances, and other striking forms of literary expression, such as two collections of provocative verse. There are discussions of Shelley's collaboration with Mary Shelley in the composition of Frankenstein, and his skill as a translator of Greek poetry and drama, reflecting his urgent concern with Greek culture. His contributions to prose are the focus of essays on his letters, the subversive notes to Queen Mab, and his complex engagement with Jewish culture. Shelley's considerable corpus of fragments is well-represented in contributions on the later narrative fiction, 'Athanase'/'Prince Athanase', and the significant group of unfinished poems, including 'Mazenghi', 'Fiordispina', 'Ginevra' and 'The Boat on the Serchio', that treat Italian topics. Finally, there are explorations of subtle though neglected or underestimated works such as Rosalind and Helen, The Sensitive-Plant, and the verse-drama Hellas. The Neglected Shelley shows that even the poet's apparently slighter works are important in their own right and are richly instructive as expressions of Shelley's developing art of composition and the diverse interests he pursued throughout his career.
A collection of essays focusing on myth in Judaism from biblical to modern times, this book offers a sense of the great diversity of the Jewish religion.
The work is a history of Jewish beliefs regarding the concept of the soul, the idea of resurrection, and the nature of the afterlife. The work describes these beliefs, accounts for the origin of these beliefs, discusses the ways in which these beliefs have evolved, and explains why the many changes in belief have occurred. Views about the soul, resurrection, and the afterlife are related to other Jewish views and to broad movements in Jewish thought; and Jewish intellectual history is placed within the context of the history of Western thought in general. That history begins with the biblical period and extends to the present time.
Over three hundred years ago, the paramount modern Catholic exegete, Cornelius a Lapide, S.J., wrote that the 25th of March, 2000, was the most likely date for the world to end. Catholic Millenarianism does not let the day pass without comment. Catholic Millenarianism offers an authoritative overview of Catholic apocalyptic thought combined with detailed presentations by specialists on nine major Catholic authors, such as Savonarola, Luis de León, and António Vieira. With its companion volumes, Catholic Millenarianism illustrates a hold apocalyptic concerns had on intellectual life, particularly between 1500 and 1900, rivaling and influencing rationalism and skepticism. Catholics do not ordinarily expect a messianic reign by earthly means. Catholic Millenarianism shows instead what is common to Catholic authors: their preoccupation with the relationship between linguistic prophecies and the events they foretell. This makes the perspectives offered as surprisingly diverse as their particular times, and the book itself interesting and worth repeated reading.
Jewish Books and their Readers discusses the transformative effect of the circulation and readership of sacred and secular texts written by Jews on Christian as well as Jewish readers in early modern Europe. Its twelve essays challenge traditional paradigms of Christian Hebraism and undermine simplistic visions of the unchanging nature of Jewish cultural life.They ask what constituted a ‘Jewish’ book: how it was presented, disseminated, and understood within both Jewish and Christian environments (and how its meanings were contested), and what effect such understanding had on contemporary views of Jews and their intellectual heritage. They demonstrate how the involvement of Christians in the production and dissemination of Jewish books played a role in the shaping of the intellectual life of Jews and Christians. Contributors are: Michela Andreatta, Andrew Berns, Theodor Dunkelgrün, Federica Francesconi, Anthony Grafton Alessandro Guetta, William Horbury, Yosef Kaplan, Scott Mandelbrote, Piet van Boxel, Joanna Weinberg Benjamin Williams.
In Portuguese Jews, New Christians and ‘New Jews’ Claude B. Stuczynski and Bruno Feitler gather some of the leading scholars of the history of the Portuguese Jews and conversos in a tribute to their common friend and a renowned figure in Luso-Judaica, Roberto Bachmann, on the occasion of his 85th birthday. The texts are divided into five sections dealing with medieval Portuguese Jewish culture, the impact of the inquisitorial persecution, the wide range of converso identities on one side, and of the Sephardi Western Portuguese Jewish communities on the other, and the role of Portugal and Brazil as lands of refuge for Jews during the Second World War. This book is introduced by a comprehensive survey on the historiography on Portuguese Jews, New Christians and 'New Jews' and offers a contribution to Luso-Judaica studies