Search results for 'Jewish Science' (try it on Scholar)

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  1. Steven Gimbel (2012). Einstein's Jewish Science: Physics at the Intersection of Politics and Religion. Johns Hopkins University Press.score: 240.0
    Introduction : Einstein's Jewish science -- Is Einstein a Jew? -- Is relativity pregnant with Jewish concepts? -- Why did a Jew formulate the theory of relativity? -- Is the theory of relativity political science or scientific politics? -- Einstein and the Jewish intelligentsia -- Einstein's liberal science? -- Conclusion : Einstein's cosmopolitan science.
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  2. Ze’ev Rosenkranz (2013). Steven Gimbel . Einstein's Jewish Science: Physics at the Intersection of Politics and Religion . Baltimore: Johns Hopkins University Press, 2012. Pp. 245. $24.95 (Cloth). [REVIEW] Hopos: The Journal of the International Society for the History of Philosophy of Science 3 (1):160-164.score: 156.0
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  3. Joseph A. Edelheit (2013). Einstein's Jewish Science: Physics at the Intersection of Politics and Religion. By Steven Gimbel. Baltimore, MD: The Johns Hopkins University Press, 2012. 256 Pages. Hardcover $24.95. [REVIEW] Zygon 48 (4):1014-1015.score: 150.0
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  4. Dana Hollander (2006). Is Deconstruction A Jewish Science? Reflections On “Jewish Philosophy” in Light of Jacques Derrida's Judéïtés. Philosophy Today 50 (1):128-138.score: 150.0
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  5. Philip Wexler (2008). A Secular Alchemy of Social Science: The Denial of Jewish Messianism in Freud and Durkheim. Theoria 55 (116):1-21.score: 144.0
    This essay presents a reading of the work of two central figures of modern social theory that locates their work within not simply mainstream Jewish thought, but a particular Hasidic tradition. Further, I argue that lying behind this, in a repressed form, is an even older tradition of Jewish alchemy. I make no claim to have evidence that either Freud or Durkheim were directly influenced by Hasidism or alchemy, but I examine the parallels between the structure of their (...)
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  6. Gad Freudenthal (1995). Science in the Medieval Jewish Culture of Southern France. History of Science 33:23-58.score: 126.0
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  7. Giorgio Israel (2013). The Expulsion of Jewish Professors From University Science Departments During Fascism. Telos 2013 (164):97-115.score: 126.0
    ExcerptSeveral studies have examined the racial policies promoted by the Nazi regime from theoretical and sociological perspectives. Theoretical studies have focused their attention on the contribution that scientific disciplines (anthropology, biology, eugenics, and demography) gave to the institution of Nazi racial policies. Sociological studies have focused on the role that the German scientific community had in enforcing such policies, as well as on the consequences these policies had for the scientific community. For instance, they have considered the effect that the (...)
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  8. Shmuel Feiner (2002). Seductive Science and the Emergence of the Secular Jewish Intellectual. Science in Context 15 (1).score: 126.0
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  9. Petter Hellström (2013). Genetic Diaspora, Genetic Return (Reviewing N. A. El-Haj, The Genealogical Science: The Search for Jewish Origins and the Politics of Epistemology). Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 44 (3):439-442.score: 126.0
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  10. Norbert M. Samuelson (2000). On the Symbiosis of Science and Religion: A Jewish Perspective. Zygon 35 (1):83-97.score: 120.0
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  11. George Rudebusch (1987). "Ethics, Practical Reasoning, and Political Philosophy in Antiquity and in Christian, Jewish, and Islamic Philosophy": A Joint Conference of the Society for the Study of Islamic Philosophy and Science (SSIPS); the Society for Ancient Greek Philosophy (SaGP); and the International Society for Neoplatonic Studies (ISNS): A Report. Philosophy East and West 37 (4):429-433.score: 120.0
  12. Joseph A. Edelheit (2010). Jewish Faith and Modern Science: On the Death and Rebirth of Jewish Philosophy. By Norbert M. Samuelson. Zygon 45 (2):529-529.score: 120.0
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  13. Marco Zuccato (2005). Gerbert of Aurillac and a Tenth-Century Jewish Channel for the Transmission of Arabic Science to the West. Speculum 80 (3):742-763.score: 120.0
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  14. Mitchell G. Ash (2009). The Quest for Jewish Assimilation in Modern Social Science. Intellectual History Review 19 (2):283-284.score: 120.0
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  15. Richard Henry Popkin (1991). Kabbalah, Magic and Science: The Cultural Universe of a Sixteenth-Century Jewish Physician (Review). Journal of the History of Philosophy 29 (3):488-489.score: 120.0
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  16. Norbert M. Samuelson (2008). Jewish Faith and Modern Science: On the Death and Rebirth of Jewish Philosophy. Rowman & Littlefield Publishers.score: 120.0
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  17. Eliza Slavet (2008). Freud's 'Lamarckism' and the Politics of Racial Science. Journal of the History of Biology 41 (1):37 - 80.score: 102.0
    This article re-contextualizes Sigmund Freud's interest in the idea of the inheritance of acquired characteristics in terms of the socio-political connotations of Lamarckism and Darwinism in the 1930s and 1950s. Many scholars have speculated as to why Freud continued to insist on a supposedly outmoded theory of evolution in the 1930s even as he was aware that it was no longer tenable. While Freud's initial interest in the inheritance of phylogenetic memory was not necessarily politically motivated, his refusal to abandon (...)
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  18. Norbert M. Samuelson (2001). Rethinking Ethics in the Light of Jewish Thought and the Life Sciences. Journal of Religious Ethics 29 (2):209 - 233.score: 96.0
    Judaism in the twentieth century began to return to its scriptural, communal roots after a centuries-long detour through Greek-influenced natural philosophy, a detour during which science and ethics were assumed to be partners and Jewish ethics drew heavily on natural philosophy and science. Twentieth-century philosophical ethics and science, particularly biological science, have developed in such a way as to make any continuation of that historical partnership problematic. This is not altogether regrettable because the problematizing of (...)
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  19. Mohammed Ghaly (2014). Pre‐Modern Islamic Medical Ethics and Graeco‐Islamic‐Jewish Embryology. Bioethics 28 (2):49-58.score: 90.0
    This article examines the, hitherto comparatively unexplored, reception of Greek embryology by medieval Muslim jurists. The article elaborates on the views attributed to Hippocrates (d. ca. 375 BC), which received attention from both Muslim physicians, such as Avicenna (d. 1037), and their Jewish peers living in the Muslim world including Ibn Jumayʽ (d. ca. 1198) and Moses Maimonides (d. 1204). The religio-ethical implications of these Graeco-Islamic-Jewish embryological views were fathomed out by the two medieval Muslim jurists Shihāb al-Dīn (...)
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  20. Norbert M. Samuelson (2006). Judaism and Science. In Philip Clayton (ed.), The Oxford Handbook of Religion and Science. Oup Oxford. 41-56.score: 84.0
    Accession Number: ATLA0001712104; Hosting Book Page Citation: p 41-56.; Language(s): English; Issued by ATLA: 20130825; Publication Type: Essay.
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  21. Mary Jo Nye (2011). Michael Polanyi and His Generation: Origins of the Social Construction of Science. The University of Chicago Press.score: 84.0
    Scientific culture in Europe and the refugee generation -- Germany and Weimar Berlin as the City of Science -- Origins of a social perspective: doing physical chemistry in Weimar Berlin -- Chemical dynamics and social dynamics in Berlin and Manchester -- Liberalism and the economic foundations of the "Republic of Science" -- Scientific freedom and the social functions of science -- Political foundations of the philosophies of science of Popper, Kuhn, and Polanyi -- Personal knowledge: argument, (...)
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  22. Herman Branover, Arnie Gotfryd & Shalom Lipskar (eds.) (1989). Fusion: Absolute Standards in a World of Relativity: Science, the Arts & Contemporary Life in the Light of Torah. B'or Hatorah Publications.score: 78.0
     
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  23. Daniel H. Frank (ed.) (1999). On Liberty: Jewish Philosophical Perspectives. St. Martin's Press.score: 78.0
     
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  24. Abraham Melamed (2012). Wisdom's Little Sister: Studies in Medieval & Renaissance Jewish Political Thought. Academic Studies Press.score: 78.0
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  25. Avigdor Miller (1972). Sing, You Righteous: A Jewish Seeker's Ideology. Rugby Young Israel.score: 78.0
     
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  26. Joseph Dov Soloveitchik (1986). The Halakhic Mind: An Essay on Jewish Tradition and Modern Thought. Distributed by the Free Press.score: 78.0
     
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  27. Michael Sohn (2013). Emmanuel Levinas and the New Science of Judaism. Journal of Religious Ethics 41 (4):626-642.score: 72.0
    This article addresses Emmanuel Levinas's re-conceptualization of Jewish identity by examining his response to a question he himself poses: “In which sense do we need a Jewish science?” First, I attend to Levinas's critique of modern science of Judaism, particularly as it was understood in the critical approaches of the nineteenth-century school of thought, Wissenschaft des Judentums. Next, I detail Levinas's own constructive proposal that would, in his words, “enlarge the science of Judaism.” He retrieved (...)
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  28. Michael L. Morgan & Peter Eli Gordon (eds.) (2007). The Cambridge Companion to Modern Jewish Philosophy. Cambrige University Press.score: 66.0
    Modern Jewish philosophy emerged in the seventeenth century, with the impact of the new science and modern philosophy on thinkers who were reflecting upon the nature of Judaism and Jewish life. This collection of new essays examines the work of several of the most important of these figures, from the seventeenth to the late-twentieth centuries, and addresses themes central to the tradition of modern Jewish philosophy: language and revelation, autonomy and authority, the problem of evil, messianism, (...)
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  29. Jacob Neusner (1997). The Intellectual Foundations of Christian and Jewish Discourse: The Philosophy of Religious Argument. Routledge.score: 66.0
    The Intellectual Foundations of Christian and Jewish Discourse is a unique and controversial analysis of the genesis and evolution of Judeo-Christian intellectual thought. Jacob Neusner and Bruce Chilton argue that the Judaic and Christian heirs of Scripture adopted, and adapted to their own purposes, Greek philosophical modes of thought, argument and science. Intellectual Foundations of Christian and Jewish Discourse explores how the earliest intellectuals of Christianity and Judaism shaped a tradition of articulated conflict and reasoned argument in (...)
     
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  30. Renato Somberg Pfeffer (2011). A contribuição de Abraham Joshua Heschel para Filosofia das Ciências (The contribution of Abraham Joshua Heschel to Philosophy of Science) - DOI: 10.5752/P.2175-5841.2011v9n21p321. [REVIEW] Horizonte 8 (21):321-338.score: 66.0
    Resumo O presente artigo defende que a ciência moderna não é a única ou a melhor forma de explicação possível da realidade. A religião, especificamente, pode ser uma protagonista na construção de um novo paradigma de conhecimento em uma sociedade secularizada. A filosofia de Heschel busca na tradição judaica uma luz para o homem moderno. Esta tradição afirma que o mundo descansa sobre três pilares: estudar para participar da sabedoria divina, cultuar o criador e ter compaixão pelo nosso próximo. Nossa (...)
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  31. Brian P. Copenhaver (2006). Jewish Theologies of Space in the Scientific Revolution: Henry More, Joseph Raphson, Isaac Newton and Their Predecessors. Annals of Science 37 (5):489-548.score: 60.0
    (1980). Jewish theologies of space in the scientific revolution: Henry More, Joseph Raphson, Isaac Newton and their predecessors. Annals of Science: Vol. 37, No. 5, pp. 489-548.
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  32. Dena S. Davis (2008). Religion, Genetics, and Sexual Orientation: The Jewish Tradition. Kennedy Institute of Ethics Journal 18 (2):pp. 125-148.score: 54.0
    This paper probes the implications of a genetic basis for sexual orientation for traditional branches of Judaism, which are struggling with how accepting to be of noncelibate gays and lesbians in their communities. The paper looks at the current attitudes toward homosexuality across the different branches of Judaism; social and cultural factors that work against acceptance; attitudes toward science in Jewish culture; and the likelihood that scientific evidence that sexual orientation is at least partly genetically determined will influence (...)
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  33. Don S. Browning (2011). Reviving Christian Humanism: Science and Religion. Zygon 46 (3):673-685.score: 54.0
    Abstract. A possible consequence of the dialogue between science and religion is a revived religious humanism—a firmer grasp of the historical and phenomenological meanings of the great world religions correlated with the more accurate explanations of the rhythms of nature that natural science can provide. The first great expressions of religious humanism in the West emerged when Jewish, Christian, and Islamic scholars sat in the same libraries in Spain and Sicily, studying and translating the lost manuscripts of (...)
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  34. Laurie Zoloth (2002). Reasonable Magic and the Nature of Alchemy: Jewish Reflections on Human Embryonic Stem Cell Research. Kennedy Institute of Ethics Journal 12 (1):65-93.score: 54.0
    : The controversy about research on human embryonic stem cells both divides and defines us, raising fundamental ethical and religious questions about the nature of the self and the limits of science. This article uses Jewish sources to articulate fundamental concerns about the forbiddenness of knowledge in general and of knowledge thought of as magical creation. Alchemy, and the turning of elements into gold and into substances for longevity, and magic used for the creation of living beings was (...)
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  35. Leora Faye Batnitzky (2006). Leo Strauss and Emmanuel Levinas: Philosophy and the Politics of Revelation. Cambridge University Press.score: 54.0
    Leo Strauss and Emmanuel Levinas, two twentieth-century Jewish philosophers and two extremely provocative thinkers whose reputations have grown considerably over the last twenty years, are rarely studied together. This is due to the disparate interests of many of their intellectual heirs. Strauss has influenced political theorists and policy makers on the right while Levinas has been championed in the humanities by different cadres associated with postmodernist thought. In Leo Strauss and Emmanuel Levinas: Philosophy and the Politics of Revelation, Leora (...)
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  36. Noah Efron (2011). Zionism and the Eros of Science and Technology. Zygon 46 (2):413-428.score: 54.0
    Abstract. From the earliest nineteenth-century manifestos through the big, technology-rich development projects of Israel's recent history, science and technology have loomed large in Zionist ideologies. There were several reasons for this. From the start, science and technology fit snuggly with many aims, ideals, and ideologies of Zionism. Science and technology offered means to establish Jewish title to the land. They made plain that Jewish settlement of Palestine was a Western project imbued with Western ideals. (...) and technology (and scientific industry) made plain the progressive nature of the Zionist undertaking. They informed arguments that Jewish settlement would even benefit those locals displaced by the Zionists, bringing them culture of universal value, and providing a bridge between these “backward” societies and the “advanced” West. More importantly, science and technology helped meet growing practical needs of Jews building a national infrastructure in Palestine. The imprint of these considerations has remained large and influential in Israeli society until today. (shrink)
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  37. Fred Rosner (1983). The Traditionalist Jewish Physician and Modern Biomedical Ethical Problems. Journal of Medicine and Philosophy 8 (3):225-242.score: 54.0
    Recent advances in biomedical technology and therapeutic procedures hace generatad a moral crisis in modern medicine. The cast strides made in medical science and technology have creatred options which only a few decades earlier would have been relegated to the realm of science fiction. Man, to a significant degree, now has the ability to exercise control not only over the stages of disease but even over the very processes of life and death, With the unfolding of new discoveries (...)
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  38. Matthias Lutz-Bachmann, Alexander Fidora & Andreas Niederberger (eds.) (2004). Metaphysics in the Twelfth Century: On the Relationship Among Philosophy, Science, and Theology. Brepols.score: 54.0
    Although metaphysics as a discipline can hardly be separated from Aristotle and his works, the questions it raises were certainly known to authors even before the reception of Aristotle in the thirteenth century. Even without the explicit use of this term the twelfth century manifested a strong interest in metaphysical questions under the guise of «natural philosophy» or «divine science», leading M.-D. Chenu to coin the expression of a twelfth century «éveil métaphysique». In their commentaries on Boethius and under (...)
     
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  39. Hartwig Wiedebach (2011). Logic of Science Vs. Theory of Creation: The Authority of Annihilation in Hermann Cohens Logic of Origin. Journal of Jewish Thought and Philosophy 18 (2):107-120.score: 48.0
  40. Ronit Meroz (2010). Between Sefer Yezirah and Wisdom Literature: Three Binitarian Approaches in Sefer Yezirah. Journal for the Study of Religions and Ideologies 6 (18):101-142.score: 48.0
    This paper presents three basic ideas which are interrelated with one another: 1) The assertion that a single subject unites all the discussions in Sefer Yezirah, from beginning to end: namely, the nature of Wisdom, upon which the world stands (or is suspended); 2) A stylistic-linguistic analysis leading to the division of Sefer Yezirah into three “accounts,” around which are crystallized the style and contents of the book as a whole. The Account of the “Sealing of the Ends” is the (...)
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  41. Mikhaʼ Avraham & el (2005). Et Asher Yeshno Ṿe-Asher Enenu: ʻal Madaʻ, Dat U-Mitos. Tam.score: 48.0
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  42. Mikhaʼel Avraham (2005). Et Asher Yeshno Ṿe-Asher Enenu: ʻal Madaʻ, Dat U-Mitos. Tam.score: 48.0
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  43. Joseph L. Blau & Maurice Wohlgelernter (eds.) (1980). History, Religion, and Spiritual Democracy: Essays in Honor of Joseph L. Blau. Columbia University Press.score: 48.0
  44. Abraham Caspi (2012). Emunah Ṿe-Ḳiyumiyut: Maḥshevet Yiśraʼel Be-Hebeṭ Madaʻe Ha-Hitnahagut. ʻeḳed.score: 48.0
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  45. Mordechai Halperin (2011). Refuʼah, Metsiʼut Ṿa-Halakhah: U-Leshon Ḥahamim Marpe. Ha-Makhon ʻa. Sh. Dr. Falḳ Shlezinger le-Ḥeḳer Ha-RefuʼAh ʻal-Pi Ha-Torah, le-Yad Ha-Merkaz Ha-RefuʼI Shaʻare Tsedeḳ.score: 48.0
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  46. Harry C. Schimmel, Aryeh Carmell & Cyril Domb (eds.) (1989). Encounter: Essays on Torah and Modern Life. Feldheim Publishers.score: 48.0
     
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  47. Yoʼ Shṿarts & el ben Aharon (2004). Sefer ʻidan Ha-Maḥshev U-Leḳaḥaṿ: Teʼur Ha-Teḳufah Ha-Ḥadashah Otah Pataḥ Ha-Maḥshev Bi-Fene Ha-Enoshut Uvi-Fene ʻam Yiśraʼel Bi-Feraṭ Bi-Reʼi Ha-Yahadut. [REVIEW] Hotsaʼat Devar Yerushalayim--Zikhron Tsevi.score: 48.0
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  48. Yoʼel ben Aharon Shṿarts (2004). Sefer ʻidan Ha-Maḥshev U-Leḳaḥaṿ: Teʼur Ha-Teḳufah Ha-Ḥadashah Otah Pataḥ Ha-Maḥshev Bi-Fene Ha-Enoshut Uvi-Fene ʻam Yiśraʼel Bi-Feraṭ Bi-Reʼi Ha-Yahadut. Hotsaʼat Devar Yerushalayim--Zikhron Tsevi.score: 48.0
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  49. Chaim Wirszubski, Y. L. Barukh, Benedictus de Spinoza & Salomon Maimon (eds.) (2009). Aḥerim: Barukh Shpinozah, Shelomoh Maimon. Miśkal.score: 48.0
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  50. Ute Deichmann (1999). The Expulsion of Jewish Biochemists From Academia in Nazi Germany. Perspectives on Science 7 (1):1-86.score: 42.0
    : In contrast to anti-Jewish campaigns at German universities in the 19th century, which met with opposition from liberal scholars, among them prominent chemists, there was no public reaction to the dismissals in 1933. Germany had been an international leader in (bio-)chemistry until the 1930s. Due to a high proportion of Jewish physicists, (bio-)chemistry was strongly affected by the expulsion of scientists. Organic and inorganic chemistry were least affected, while biochemistry suffered most. Polymer chemistry and quantum chemistry, of (...)
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