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  1. David Aaron (1996). Imagery of the Divine and the Human: On the Mythology of Genesis Rabba 8 §1. Journal of Jewish Thought and Philosophy 5 (1):1-62.
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  2. Daniel Abrams (2000). Defining Modern Academic Scholarship: Gershom Scholem and the Establishment of a New (?) Discipline. Journal of Jewish Thought and Philosophy 9 (2):267-302.
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  3. Rachel Adelman (2009). Midrash, Myth, and Bakhtin's Chronotope: The Itinerant Well and the Foundation Stone in Pirqe de-Rabbi Eliezer. Journal of Jewish Thought and Philosophy 17 (2):143-176.
    Throughout the midrash Pirqe de-Rabbi Eliezer , motifs are recycled to connect primordial time to the eschaton. In this paper, I read passages on the well “created at twilight of the Sixth Day” in light of Bakhtin's notion of “chronotope” . The author of PRE disengages the itinerant well from its traditional association with the desert sojourn and links it, instead, to the foundation stone of the world at the Temple Mount. The midrash reflects the influence of Islamic legends (...)
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  4. Chiara Adorisio (2009). Jewish Philosophy or “Philosophy Among the Jews”? Salomon Munk (1803–1867) and the Reception of Judeo-Arabic Texts in the 19th Century. [REVIEW] Naharaim - Zeitschrift Für Deutsch-Jüdische Literatur Und Kulturgeschichte 3 (1).
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  5. Francesca Yardenit Albertini (2012). Peace and War in Moses Maimonides and Immanuel Kant: A Comparative Study. Journal of Jewish Thought and Philosophy 20 (2):183-198.
    Francesca Y. Albertini (1974‐2011) compares Maimonides’ idea of peace, as developed in MT Sefer shofetim (Book of Judges), with Kant’s work on the notion of “eternal peace” ( Zum ewigen Frieden ). Both authors develop a historical vision pointed against the use of force and war in light of a framework not limited by historical time (messianic age, eternity). Despite all differences in method and historical context, the authors agree on the notion that universal ethics provides the basis of a (...)
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  6. William Altman (2009). The Alpine Limits of Jewish Thought: Leo Strauss, National Socialism, and Judentum Ohne Gott. Journal of Jewish Thought and Philosophy 17 (1):1-46.
    Writing in 1935 as "Hugo Fiala," Karl Löwith not only connected Martin Heidegger and Carl Schmitt to an apparently contentless "decisionism" but drew attention to the fact that his correspondent Leo Strauss had attacked Schmitt—like Heidegger an open Nazi since 1933— from the Right in 1932. In opposition to the views of Peter Eli Gordon, Heidegger's bellicose stance at the Davos Hochschule of 1929 is presented as "political" in Schmitt's sense of the term while Strauss's embrace of Heidegger, never regretted, (...)
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  7. William Altman (2007). Exotericism After Lessing: The Enduring Influence of F. H. Jacobi on Leo Strauss. Journal of Jewish Thought and Philosophy 15 (1):59-83.
    This study shows that despite the fact that Leo Strauss published little about Jacobi, the misunderstood thinker about whom he wrote his doctoral dissertation exercised a crucial influence on what is often thought to be Strauss's most enduring achievement: his rediscovery of exotericism. A consideration of several of Strauss's writings that do mention Jacobi but remained unpublished at the time of his death—in particular his studies on Moses Mendelssohn, who was Jacobi's principal target in the Pantheismusstreit —reveal that Strauss considered (...)
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  8. William H. F. Altman (2007). Exotericism After Lessing: The Enduring Influence of F. H. Jacobi on Leo Strauss. Journal of Jewish Thought and Philosophy 15 (1):59-83.
    This study shows that despite the fact that Leo Strauss published little about Jacobi, the misunderstood thinker about whom he wrote his doctoral dissertation exercised a crucial influence on what is often thought to be Strauss's most enduring achievement: his rediscovery of exotericism. A consideration of several of Strauss's writings that do mention Jacobi but remained unpublished at the time of his death—in particular his studies on Moses Mendelssohn, who was Jacobi's principal target in the Pantheismusstreit—reveal that Strauss considered Jacobi (...)
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  9. Fernande Ammouial (2006). La Philosophie Juive du Moyen Âge à Nos Jours: (De Maïmonide à Lévinas). Presses du Midi.
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  10. Paolo Amodio, Gianluca Giannini & Giuseppe Lissa (eds.) (2004). Filosofia E Critica Della Filosofia Nel Pensiero Ebraico: Convegno Internazionale di Studi, Napoli, 25-27 Febbraio 2002. Giannini.
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  11. Gary Anderson (1997). The Exaltation of Adam and the Fall of Satan. Journal of Jewish Thought and Philosophy 6 (1):105-134.
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  12. Marc Angel (2009). Maimonides, Spinoza and Us: Toward an Intellectually Vibrant Judaism. Jewish Lights Pub..
    Faith in reason, reason in faith -- The nature of God, the God of nature -- Torah from heaven -- Divine providence -- The oral Torah and rabbinic tradition -- Religion and superstition -- Israel and humanity -- Conversion to Judaism -- Eternal Torah, changing times -- Faith and reason.
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  13. Carolina Armenteros (1999). Hannah Arendt, Rahel Varnhagen and the Beginnings of Arendtian Political Philosophy. Journal of Jewish Thought and Philosophy 8 (1):81-118.
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  14. Annette Aronowicz (2006). The State and the Jews: Reflections on Difficult Freedom. Journal of Jewish Thought and Philosophy 14 (1):109-130.
    This essay examines the contrast between two conceptions of the universal, one represented by the modern State and the other by the Jewish people. In order to do so, it returns to the collection of essays on Judaism Levinas wrote in the approximately two decades after the Second World War, Difficult Freedom. Its aim is to focus specifically on the political dimension within this collection and then to step back and reflect on how his way of speaking of the political (...)
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  15. Annette Aronowicz (2006). The State and the Jews: Reflections on Difficult Freedom. Journal of Jewish Thought and Philosophy 14 (1):109-130.
    This essay examines the contrast between two conceptions of the universal, one represented by the modern State and the other by the Jewish people. In order to do so, it returns to the collection of essays on Judaism Levinas wrote in the approximately two decades after the Second World War, Difficult Freedom . Its aim is to focus specifically on the political dimension within this collection and then to step back and reflect on how his way of speaking of the (...)
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  16. Uriel Barak (2015). Kabbalah Versus Philosophy: Rabbi Avraham Itzhak Kook’s Critique of the Spiritual World of Franz Rosenzweig. Journal of Jewish Thought and Philosophy 23 (1):27-59.
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  17. Jacob Barnai (1995). The Outbreak of Sabbateanism — The Eastern European Factor. Journal of Jewish Thought and Philosophy 4 (1):171-183.
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  18. David Barzilai (1999). Homo Dialogicus Martin Buber's Existential Phenomenology of the Human. Journal of Jewish Thought and Philosophy 8 (1):53-66.
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  19. Joseph ben Abraham Baṣīr (2004). Sefer Sheʼelot U-Teshuvot: Be-ʻinyene Ha-Filosofya ʻarukh le-Ḥakhme Yiśraʼel Ule-Ḥakhme Ha-ʻamim. Mekhon "TifʼEret Yosef" le-Ḥeḳer Ha-Yahadut Ha-ḲaraʼIt.
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  20. L. Batnitzky (1999). The Philosophical Import of Carnal Israel: Hermeneutics and the Structure of Franz Rosenzweig's' Star of Redemption'. Journal of Jewish Thought and Philosophy 9 (1):127-153.
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  21. Leora Batnitzky (2004). Hermann Cohen and Leo Strauss. Journal of Jewish Thought and Philosophy 13 (1):187-212.
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  22. Leora Batnitzky (2004). Hermann Cohen and Leo Strauss. Journal of Jewish Thought and Philosophy 13 (1):187-212.
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  23. Leora Batnitzky (2000). The Philosophical Import of Carnal Israel: Hermeneutics and the Structure of Rosenzweig's Star. Journal of Jewish Thought and Philosophy 9 (1):127-153.
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  24. Michele Battini (2009). The Birth of an Anti-Jewish Anti-Capitalism. Constellations 16 (4):615-633.
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  25. Menahem Ben-Sasson (2007). The Maimonidean Dynasty - Between Conservatism and Revolution. In Jay Michael Harris (ed.), Maimonides After 800 Years: Essays on Maimonides and His Influence. Distributed by Harvard University Press
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  26. Seyla Benhabib (2013). Ethics Without Normativity and Politics Without Historicity On Judith Butler's Parting Ways. Jewishness and the Critique of Zionism. Constellations 20 (1):150-163.
  27. Stephen Benin (1999). A Hen Crowing Like a Cock: “Popular Religion” and Jewish Law. Journal of Jewish Thought and Philosophy 8 (2):261-281.
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  28. Andrew Benjamin (2007). What If the Other Were an Animal? Hegel on Jews, Animals and Disease. Critical Horizons 8 (1):61-77.
    The question of the other appears to be a uniquely human concern. Engagement with the nature of alterity and the quality of the other are philosophical projects that commence with an assumed anthropocentrism. This anthropocentrism will be pursued by way of Hegel's discussion of "disease" in his Philosophy of Nature. Disease is implicitly bound up with race, racial identity and animality, and provides an opening to the question: what if the other were an animal? Any answer to this question should (...)
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  29. Ehud Benor (1996). Jewish Ethics in a Pluralistic World. Journal of Jewish Thought and Philosophy 5 (2):219-236.
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  30. Jeffrey A. Bernstein (2014). The Theological-Political Problem in Leo Strauss’s Writings on Moses Mendelssohn. Journal of Jewish Thought and Philosophy 22 (2):191-215.
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  31. Jeffrey A. Bernstein (2012). Faith and Freedom: Moses Mendelssohns Theological-Political Thought, Michah Gottlieb, Oxford University Press, 2011. 209 Pp. Cl. ISBN: 978-0-19-539894. [REVIEW] International Journal of the Platonic Tradition 6 (2):224-226.
    This article is currently available as a free download on ingentaconnect.
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  32. Avi Bernstein-Nahar (2004). In the Name of A Narrative Education: Hermann Cohen and Historicism Reconsidered. Journal of Jewish Thought and Philosophy 13 (1):147-185.
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  33. Avi Bernstein-Nahar (2004). In the Name of A Narrative Education: Hermann Cohen and Historicism Reconsidered. Journal of Jewish Thought and Philosophy 13 (1):147-185.
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  34. Luca Bertolino (2015). Мышление природы и природа мышления: Коген о Спинозе. Кантовский Сборник. Научный Журнал (3 (53)):48-65.
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  35. Luca Bertolino (2014). Человек — «гражданин двух миров»: развитие Розенцвейгом кантовских тем. Кантовский Сборник. Научный Журнал (4 (50)):82-97.
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  36. Luca Bertolino (2014). Человек — «гражданин двух миров»: развитие Розенцвейгом кантовских тем. Кантовский Сборник. Научный Журнал (4 (50)):82-97.
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  37. Luca Bertolino (2014). Unbehagen und Behagen der Philosophie. Über den „gesunden Menschenverstand“ bei Franz Rosenzweig. Rosenzweig Jahrbuch / Rosenzweig Yearbook 8:152-177.
    The "healthy human understanding" presents a theme of constant struggle for Rosenzweig, above all with regard to his determination of the essence of philosophy, because this concept acquires for him an anti-philosophical hue that colors both theory of knowledge and ethics. This contribution follows the traces of the healthy human understanding in Rosenzweig's works. On this background, it is determined that the "old" philosophy falls into a deep discontent, in contrast to the contentment of the "philosophy of healthy human understanding". (...)
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  38. Luca Bertolino (2013). Die Frage „Was ist?“ bei Hermann Cohen und Franz Rosenzweig. Journal of Jewish Thought and Philosophy 21 (1):57-71.
    The philosophical question "what is?" plays different roles in the work of Cohen and Rosenzweig. According to Cohen, it expresses the authentic meaning of the Socratic concept, which has its methodical-transcendental foundation in the Platonic Idea as answer, since it gives an account of the concept. So Cohen turns the question into an epistemological problem, because it ultimately refers to the necessary condition of knowledge. In contrast, Rosenzweig sees in the "what is?" question grounds to condemn the "old" philosophy founded (...)
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  39. Luca Bertolino (2013). Die Frage „Was ist?“ bei Hermann Cohen und Franz Rosenzweig. Journal of Jewish Thought and Philosophy 21 (1):57-71.
    The philosophical question "what is?" plays different roles in the work of Cohen and Rosenzweig. According to Cohen, it expresses the authentic meaning of the Socratic concept, which has its methodical-transcendental foundation in the Platonic Idea as answer, since it gives an account of the concept. So Cohen turns the question into an epistemological problem, because it ultimately refers to the necessary condition of knowledge. In contrast, Rosenzweig sees in the "what is?" question grounds to condemn the (...)
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  40. Luca Bertolino (2013). Neues Denken – Neue Metaphysik. Reiner Wiehl als Rosenzweig-Interpret. In Eveline Goodman-Thau & Hans-Georg Flickinger (eds.), Zur Aktualität des Unzeitgemäßen. Beiträge zum Jüdischen Denken. Reiner Wiehl zum Andenken. Verlag Traugott Bautz 87-109.
    Reiner Wiehl has always drawn scholarly attention to the more strictly philosophical aspects of Rosenzweig's work. His essays can be put beside those of Jürgen Habermas, Hans-Georg Gadamer and Emmanuel Levinas. As a matter of fact his interpretation of "The Star of Redemption" is philosophically problematic, doubting and questioning, so that it has been particularly fruitful in the effects, i.e. in indicating to the scholars new hermeneutical ways.
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  41. Luca Bertolino (2012). La filosofia della religione di Franz Rosenzweig. In Massimo Giuliani (ed.), Franz Rosenzweig. Ritornare alle fonti, ripensare la vita. Il Pozzo di Giacobbe 67-88.
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  42. Luca Bertolino (2011). Il nulla e la filosofia. Idealismo critico e esperienza religiosa in Franz Rosenzweig. Trauben.
    2nd revised edition, ISBN-13: 9788866980186.
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  43. Luca Bertolino (2010). Die Rolle des Chores in Franz Rosenzweigs Stern der Erlösung. Rosenzweig Jahrbuch / Rosenzweig Yearbook 5:141-159.
    In Franz Rosenzweig's "The Star of Redemption" the chorus comes on stage in three forms: chorus in tragedy (with its presence in ancient classical tragedy and its absence in modern one), chorus of redemption and chorus in church music. Analyzing the role of chorus is useful to study Rosenzweig's aesthetics, which is in a way a "classical" art theory, but not an idealistic "pure" aesthetics, inasmuch as art must be "applied" art. An idealistic pure art condemns us to live in (...)
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  44. Luca Bertolino (2008). Alle origini del «nuovo pensiero»: Rosenzweig interprete di Feuerbach. Teoria 28 (1):195-206.
    Il contributo intende rilevare le tracce della presenza di Feuerbach negli scritti di Franz Rosenzweig, al fine di rilevare un percorso interpretativo appena intrapreso dall'autore della "Stella della redenzione", ma che pure è stato per lui significativo ai fini della formulazione del "nuovo pensiero".
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  45. Luca Bertolino (2008). L'uomo «cittadino di due mondi». Sviluppi in Rosenzweig di temi kantiani. In Mario Signore & Giovanni Scarafile (eds.), La natura umana tra determinismo e libertà. Edizioni Messaggero 151-184.
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  46. Luca Bertolino (2006). Über das philosophische Fragen. Hermann Cohen, Franz Rosenzweig und die Philosophische Praxis. In Vladimir N. Belov (ed.), Европейская философия в контексте современностн / Europaeische Philosophie im Kontext der Gegenwart. Nauchnaja Kniga 108-138.
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  47. Luca Bertolino (2006). Das Nichts und die Philosophie. Rosenzweig zwischen Idealismus und einer Hermeneutik der religiösen Erfahrung. In Wolfdietrich Schmied-Kowarzik (ed.), Franz Rosenzweigs »neues Denken«. Internationaler Kongreß Kassel 2004. Karl Alber 111-125.
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  48. Luca Bertolino (2006). „Schöpfung aus Nichts“ in Franz Rosenzweigs Stern der Erlösung. Jewish Studies Quarterly 13 (3):247-264.
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  49. Luca Bertolino (2005). Il nulla e la filosofia. Idealismo critico e esperienza religiosa in Franz Rosenzweig. Trauben.
    Il concetto di nulla viene assunto come chiave ermeneutica per accostare la proposta teoretica di uno dei maggiori rappresentanti del pensiero ebraico contemporaneo: Franz Rosenzweig (1886-1929). Attraverso l'analisi dei luoghi, delle accezioni e delle valenze con cui il nulla si presenta nelle pagine della "Stella della redenzione", si evidenzia come ai diversi significati attribuiti da Rosenzweig a questo concetto corrispondano differenti modi di intendere la filosofia. I temi della filosofia del nulla, della creatio ex nihilo e della morte intesa come (...)
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  50. Luca Bertolino (2000). La filosofia del nulla in Franz Rosenzweig. Annuario Filosofico 16:257-287.
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