WHAT IS IMMANENT IN JUDAISM? Transcending A Secular Age [Book Review]
David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
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Journal of Religious Ethics 40 (1):123-137 (2012)
This essay takes on the implicit claim in Taylor's A Secular Age, forecast in some of his earlier writings, that the desire for a meaningful life can never be satisfied in this life. As a result, A Secular Age is suffused with a tragic view of existence; its love of narratives of religious longing makes no sense otherwise. Yet there are other models of religion that lend meaning to existence, and in the majority of this essay, I take up one model that Taylor ignores in A Secular Age, namely that of a God who is immanent in social life throughout religious law. Turning to Maimonides's account of divine law in the Guide of the Perplexed, I argue that a vision of the divine law that is divine because of its effects in society, namely the promotion of human welfare, can mend the relations between varying kinds of believers and unbelievers in a way that Taylor thinks is impossible. A God who commands laws is a God who inaugurates an “anthropocentric shift” long before current understandings of secularization see it beginning
|Keywords||law immanence Charles Taylor Moses Maimonides transcendence|
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References found in this work BETA
Leora Faye Batnitzky (2006). Leo Strauss and Emmanuel Levinas: Philosophy and the Politics of Revelation. Cambridge University Press.
Robert B. Brandom (1994). Making It Explicit: Reasoning, Representing, and Discursive Commitment. Harvard University Press.
Stanley Hauerwas & Romand Coles (2010). “Long Live the Weeds and the Wilderness Yet”: Reflections on a Secular Age. Modern Theology 26 (3):349-362.
Georg Wilhelm Friedrich Hegel (1977). Phenomenology of Spirit. Clarendon Press.
Immanuel Kant (1998). Religion Within the Boundaries of Mere Reason and Other Writings. Cambridge University Press.
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