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  1. Abraham Zvie Bar-On (ed.) (1986). On Shmuel Hugo Bergman's Philosophy. Distributed in the U.S.A. By Humanities Press.
    ... A. Zvie BAR-ON The Hebrew University of Jerusalem Shmuel Hugo Bergman, one of the most prominent Jewish philosophers of the 20th century, ...
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  2. Hanoch Ben-Pazi (2014). Joseph: The Voice From the Coffin. In Yael Lin (ed.), Levinas Faces Biblical Figures. 173 - 188.
    The place of “Jewish wisdom” in Emmanuel Levinas’ writings has been widely discussed among scholars, with a great emphasis placed on Levinas’ engagement with the Talmud and the philosophical possibilities to be uncovered in Talmudic interpretation, as well as the ethical insights that Talmudic wisdom contributes to the discourse of the philosophy of ethics. The Hebrew Bible does not occupy a central role in Levinas’ writings, and despite the many references to the Bible as a book and to biblical narratives, (...)
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  3. Hanoch Ben-Pazi (2012). Love Discourse: Rosenzweig Vs. Plato. In Yossi Turner, Y. Amir & M. Brasser (eds.), Faith, Truth and Reason - The Philosophy of Franz Rosenzweig. K. Alber 105 - 124.
    My aim in this study is to unfold the profound relationship thatnonetheless exists between the world of Rosenzweig and that of Plato. Plato’s presence in The Star of Redemption is greater than onemight think by relying solely on the references found in the index. Inaccordance with this suggested relationship, one might propose areligious interpretation of that youthful pronouncement made byRosenzweig, to which, indeed, the expression of „faith“ is appropri-ate: „Ich glaube an Πλάτων [Plato]“. Notwithstanding the need to undertake a broad (...)
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  4. Hanoch Ben-Pazi (2009). Eros Within the Limits of Mere Reason: On the Maimonidean Limits of Modern Jewish Philosophy. In James T. Robinson (ed.), The Cultures of Maimonideanism: New Approaches to the History of Jewish Thought. Brill 9--335.
    One of the riddles that enthrall those who study modern Jewish thought is how Maimonides attained such high stature among thinkers so far removed from one another – medievals and moderns, rationalists and mystics. One may fairly say that Maimonides was the religious and philosophical anchor for a stunning variety of thinkers, but it appears that more than they seek to understand Maimonides’ views, they find in him an ethical and religious model that enables them to create and formulate their (...)
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  5. Hanoch Ben-Pazi (2003). Rebuilding the Feminine in Levinas's Talmudic Readings. Journal of Jewish Thought and Philosophy 12 (3):pp. 1–32.
  6. Joanne Cutting-Gray (1993). Hannah Arendt, Feminism, and the Politics of Alterity: "What Will We Lose If We Win?". Hypatia 8 (1):35 - 54.
    Hannah Arendt's early biography of Rahel Varnhagen, an eighteenth-century German-Jew, provides a revolutionary feminist component to her political theory. In it, Arendt grapples with the theoretical constitution of a female subject and relates Jewish alterity, identity, and history to feminist politics. Because she understood the "female condition" of difference as belonging to the political subject rather than an autonomous self, her theory entails a "politics of alterity" with applications for feminist practice.
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  7. Scott Edgar (2010). Hermann Cohen. Stanford Encyclopedia of Philosophy.
  8. Joanne Faulkner (2008). "Keeping It in the Family": Sarah Kofman Reading Nietzsche as a Jewish Woman. Hypatia 23 (1):41-64.
    : This article examines Sarah Kofman's interpretation of Nietzsche in light of the claim that interpretation was for her both an articulation of her identity and a mode of deconstructing the very notion of identity. Faulkner argues that Kofman's work on Nietzsche can be understood as autobiographical, in that it served to mediate a relation to her self. Faulkner examines this relation with reference to Klein's model of the child's connection to its mother. By examining Kofman's later writings on Nietzsche (...)
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  9. Randy L. Friedman (2012). Levinas's Empiricism and James's Phenomenology. Journal of Scriptural Reasoning 11 (2).
    Genealogies in philosophy can be tricky and even a little dangerous. Lines of influence and inheritance run much more linearly on paper than in reality. I am often reminded of Robert Frost's "Mending Walls" and the attention that must be paid to what is being walled in and what is being walled out. In other words, William James and Emmanuel Levinas are not natural conversation partners. I have always read James as a fellow traveler of Edmund Husserl, and placed both (...)
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  10. Jacob Meskin (2006). Reasonable Rabbis?! Practice and Situatedness in Menachem Fisch's Rational Rabbis. Journal of Textual Reasoning 4 (2).
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  11. Rossano Pancaldi (2010). Hofer, Mazzini e il Tirolo. Il Pensiero Mazziniano 65 (1):23-43.
  12. Rossano Pancaldi (2010). Hofer, Mazzini e il Tirolo. Il Pensiero Mazziniano 65 (1):23-43.
  13. Rossano Pancaldi (2002). La persecuzione e la resistenza degli insegnanti ebrei. Quaderni Del Savena (5):7-32.
  14. Rossano Pancaldi (2002). L'insegnamento universale di Lejzer Zamenhof. DELTA (3-4):93-113.
  15. Nathan Rotenstreich (1986). Between Construction and Evidence. In Abraham Zvie Bar-On (ed.), Grazer Philosophische Studien. Distributed in the U.S.A. By Humanities Press 3-13.
    Bergman's approach to epistemology has deep roots in the Prague School of philosophy, particularly in the philosophical system of Bolzano and an interest in the problem of inner perception. In his criticism of Kant's system, however, we also find an emphasis on faith as an attitude of trust and confidence between man and God. This move is not meant to present faith as superior to knowledge or replacing it. The trend is rather in the direction of a complex co-existence of (...)
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  16. H. D. Uriel Smith (2012). Open Secret: Postmessianic Messianism and the Mystical Revision of Menaḥem Mendel Schneerson (Review). Philosophy East and West 62 (2):264-266.
    Wolfson, using literary analysis, produced an excellent study of the mystical views of Rabbi Menahem Mendel Schneerson, the last Lubavich Rebbe. This work should serve as paradigmatic for the study of Jewish mystical thought.
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  17. Esteban J. Beltrán Ulate (2016). Reseña: Elisabeth Goldwyn: Reading between the Lines: Form and Content in Levinas’s Talmudic Readings. [REVIEW] Phenomenological Reviews 1 (1).
    Duquesne University Press hace posible el aparecimiento de un nuevo libro que aborda el pensamiento del Filósofo Emmanuel Levinas; el libro se intitula “Reading Between that Lines” escrito por Elisabeth Goldwyn, profesora de Filosofía Judía en la Universidad Haifa y traducido del hebreo al inglés por Rachel Kessel. La presente reseña asume como objeto la exposición de las principales líneas desarrolladas por la autora, con el objetivo de acercar a los lectores e impulsarlos a su lectura.
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  18. Esteban J. Beltrán Ulate (2015). Buber y Levinas: Una lectura colativa de sus antropologías. Estudios 20 (30):1-18.
    El artículo presenta un estudio de la visión antropológica de Martin Buber (1878-1965) y Emmanuel Levinas(1906-1995), la postura de ambos procura un “volver al ser humano”, el primero desde la óptica del pensamiento dialógico y el segundo a partir del planteamiento de alteridad. Los autores describen un itinerario antropológico con una innegable influencia de la tradición judía, (hasidista y mesiánica),en contraposición a las posturas totalizantesde la filosofía moderna(Hegel, Heidegger), es por esta razón que se considera oportuno establecer un paralelismo entre (...)
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  19. John R. Welch (ed.) (2004). Memory of the West: The Contemporaneity of Forgotten Jewish Thinkers. Rodopi.
    Reyes Mate's Memory of the West looks back in order to look forward. It is a sustained reflection on the great disillusion Europe experienced after World War I. Europeans understood that bombs had buried the Enlightenment. They knew that, to avoid catastrophe, they had to think anew. The catastrophe came, but Cohen, Benjamin, Kafka, and Rosenzweig had sounded the warning.
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  20. J. Żelazna (2013). Hermeneutyka i egzegeza w Traktacie teologiczno-politycznym Spinozy. In H. Jakuszko (ed.), Z badań nad filozofią XVII wieku, jej źródłami i kontynuacjami. Lubeskie Towarzystwo Naukowe 241-255.
    The translations of Holy Scripture to the local European languages in the beginning of Reformation were usually based on Latin Bible. It's language was vastly different from the dialects used by the Old Testament prophets and Christ. By raising the question of the contents of their teachings in A Theologico-Political Treatise, Spinoza underlined the necessity of basing the translations on the sources most approximate to the Hebrew versions of the parables and teachings, initially passed by oral speech only. According to (...)
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