President Trump’s declaration of Jerusalem as the capital of Israelhas been condemned across Arab and predominantly Muslim countries. Basedon the documentary analysis, this study analyses the reasons for DonaldTrump’s decision, its implication and consequences for Palestinian peaceprocess.It is found that President Trump was following through on his majorcampaign promise to recognize Jerusalem and was simply implementing theCongress decision to relocate Jerusalem. The argument that this decision willadversely affect the role of the US as an honest broker (...) in Israel-Palestine conflictis untenable. The US has never been an impartial moderator and has sidedwith Israel militarily, economically and politically. The peace-process did notmaterialise simply because Israel was not willing to concede to an independentPalestinian state and because the US was not willing to exert pressure on Israelto agree to a two-state solution. (shrink)

Moses Mendelssohn (1729–1786) wrote Jerusalem with his back to the wall. His Jewish identity and liberal outlook were challenged in the public sphere of the German Enlightenment, and this was his last opportunity to write a book that would perpetuate the essence of his faith and his values as the first modern Jewish humanist. The work, which moves between apologetics for his faith and political and religious philosophy was primarily a daring essay that categorically denied the rule of religion (...) and advocated tolerance and freedom of thought. Neither the state nor the church had the right to govern a person’s conscience; and, no less far-reaching and pioneering: these values are consistent with Judaism. In the summer of 1783, seven years after the resounding voice of protest against tyranny and in favor of liberty and equality was heard in the American Declaration of Independence, less than six years before the French Revolution, but only two years and two months before his death, the man who was called the “German Socrates,” a highly prominent figure in the Enlightenment, published one of the fundamental documents in Jewish modernity. (shrink)

Carl Schmitt's Political Theology, recycled into The Concept of the Political, was meant to be to political theory what the Book of Job has been to Judaism, and through Judaism to Christianity. It was intended/designed/ hoped to answer one of the most notoriously haunting of the born-in-Jerusalem questions: a sort of question with which the most famous of the born-in-Jerusalem ideas, the idea of the one and only God, omnipresent and omnipotent creator, judge and saviour of the whole (...) Earth and the whole humanity, could not but be pregnant. The question, however, had to be born once the Hebrew Prophet Jesus declared the omnipotent God to be in addition the God of Love, and when his disciple, St Paul, brought the good tidings to Athens — a place where questions, once asked, were expected to be answered, and answered in tune with the rules of logic. Taking absolute power, the God of monotheistic religion took absolute responsibility for the blessings and blows of fate. The Book of Job recasts the frightening randomness of Nature as the frightening arbitrariness of its ruler: God speaks and gives commands. But just like numb Nature, he is not bound by what humans think or do. He can make exceptions. Indeed, the rule of norm is by definition irreconcilable with a true sovereignty — with the absolute power to decide. To be absolute, power must include the right to neglect/suspend/ abolish the norm. Schmitt's idea of sovereignty would engrave the preformed vision of divine order onto the ground of legislative order. Power to exempt founds simultaneously God's absolute power and the human's continuing, incurable fear born of insecurity. This is exactly what happens, according to Schmitt, in case of the human sovereign no longer handcuffed by norms. Thanks to that power of exemption, humans are, as they were in the pre-Law times, vulnerable and uncertain. (shrink)

In 1925, A.J. Balfour, first Earl Balfour and author of the famous ‘Balfour Declaration’, attended the inauguration of the Hebrew University in Jerusalem. His education and experience of foreign policy equipped him to take a prominent role. However, the conditions of strife-torn Palestine weighed heavily upon him, and raised wider interests of imperial concern. This essay recounts the circumstances leading to his visit, and suggests that, whatever the region’s political destiny, Balfour’s vision of science-based economic development would play (...) an essential role in crafting its future. (shrink)

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Prevod sledi edini obstoječi kritični izdaji, ki sta jo objavila W.K. Reischl in J. Rupp, Cyrilli Hierosolymorum archiepiscopi opera quae supersunt omnia, 2 zv. (München 1848, 1860). Cirilove kateheze bodo letos izšle pri založbi Logos.

Abstract:The "Remarks on Pragmatism" include two texts by Wilhelm Jerusalem that have never been published in English, in a translation by Daniel R. Huebner. This translation is supplemented with a few excerpts related to pragmatism from a 1910 English translation, by Charles Finley Sanders, of the fourth edition of Jerusalem's Introduction to Philosophy. For background information on Jerusalem, his legacy, and the current texts and translations, see Huebner's introductory essay in this issue.

AN INTRODUCTION TO PHILOSOPHY FIRST DIVISION THE SIGNIFICANCE AND POSITION OF PHILOSOPHY i. Concept and Problem of Philosophy r Philosophy is the ...