Search results for 'Moshe Hellinger' (try it on Scholar)

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  1.  31
    Moshe Hellinger (2008). A Clearly Democratic Religious-Zionist Philosophy: The Early Thought of Yeshayahu Leibowitz. Journal of Jewish Thought and Philosophy 16 (2):253-282.
    In his early teaching, from the 1920s through the 1950s, Yeshayahu Leibowitz (1903-1994) stands out as one of the most fascinating religious Zionist thinkers. He strives to establish a Jewish democratic state whose democratic aspects will be channeled toward the establishment of an exemplary society, one that can express its religious roots within a modern democratic context. Leibowitz thus attaches enormous importance to democracy in terms of both its political components and its modern Orthodox aspirations. In this respect, he is (...)
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  2.  1
    Moshe Hellinger (2008). The Criticism of Democracy in Rabbi EEM Shach's Thought. In Erich Kofmel (ed.), Anti-Democratic Thought. Imprint Academic 123.
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  3.  11
    Josef Moshe (2013). The Night in Which All Dinosaurs Wear Nightcaps: A Supplement to Zizek's Critique of Meillassoux. International Journal of Žižek Studies 7.
    This essay develops Slavoj Žižek’s critique of Quentin Meillassoux’s speculative materialism. The first part consists of a discussion of Meillassoux’s ‘principle of factiality’ (which states that only contingency is necessary) and Ray Brassier’s problematization of this principle’s self-referentiality. The second part takes up Žižek’s critique of Meillassoux, which solves the problem of self-reference by dialecticizing the principle of factiality, ending up with the thesis of the contingency of necessity. The third part is an elaboration of Žižek’s critique in which the (...)
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  4.  5
    Horowitz Noya, Beit‐Or Anat, Leshno Moshe, Polishchouk Gennady, Halpern Zamir & Moshkowitz Menachem (2008). Do Urea Breath Test (UBT) Referrals for Helicobacter Pylori Testing Match the Clinical Guidelines in Primary Care Practice? A Prospective Observational Study. Journal of Evaluation in Clinical Practice 14 (5):799-802.
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  5.  1
    Idel Moshe (2011). On Paradise in Jewish Mysticism. Journal for the Study of Religions and Ideologies 30:3-38.
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  6. Margalit Avishai & Halbertal Moshe (1995). A Response to Amelie Oksenberg Rorty. Social Research 62 (1).
     
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  7.  8
    Erich Grädel, Phokion Kolaitis, Libkin G., Marx Leonid, Spencer Maarten, Vardi Joel, Y. Moshe, Yde Venema & Scott Weinstein (2007). Finite Model Theory and its Applications. Springer.
    This book gives a comprehensive overview of central themes of finite model theory – expressive power, descriptive complexity, and zero-one laws – together with selected applications relating to database theory and artificial intelligence, especially constraint databases and constraint satisfaction problems. The final chapter provides a concise modern introduction to modal logic, emphasizing the continuity in spirit and technique with finite model theory. This underlying spirit involves the use of various fragments of and hierarchies within first-order, second-order, fixed-point, and infinitary logics (...)
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  8. Mordechai Halperin & Leora Moshe (eds.) (2006). Refuʼah Ṿa-Halakhah: Halakhah le-Maʻaśeh: Asupat Maʼamarim le-Khenes Ṿeʻidat Rabane Eropah, Iyar 766 (Mai 2006). [REVIEW] Ha-Makhon ʻal Shem Dr. Falḳ Shlezinger le-Ḥeḳer Ha-RefuʼAh ʻal Pi Ha-Torah.
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  9.  0
    Fred J. Hellinger (2004). HIV Patients in the HCUP Database: A Study of Hospital Utilization and Costs. Inquiry 41 (1):95-105.
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    Fred J. Hellinger & John A. Fleishman (2001). Location, Race, and Hospital Care for AIDS Patients: An Analysis of 10 States. Inquiry 38 (3):319-330.
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  11.  2
    Ariana Guga (2014). Beyond Magic and Myth with Mircea Eliade and Moshe Idel. Journal for the Study of Religions and Ideologies 13 (38):229-244.
    Review of Moshe Idel, Mircea Eliade. De la magie la mit (Mircea Eliade. From Magic to Myth), translation by Maria‑Magdalena Anghelescu (Iași: Polirom, 2014).
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  12.  3
    Petru Moldovan (2010). Moshe Idel, Perfectiuni care absorb: Cabala si interpretare/ Absorbisg Perfections: Kabbalah and Interpretation. Journal for the Study of Religions and Ideologies 3 (9):173-175.
    Moshe Idel, Perfectiuni care absorb: Cabala si interpretare Ed. Polirom, Iasi, 2004, prefata de Harold Bloom, traducere de Horia Popescu.
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  13.  4
    Daniel Abrams (2010). A Critical Return to Moshe Idel's Kabbalah: New Perspectives: An Appreciation. Journal for the Study of Religions and Ideologies 6 (18):30-40.
    The publication of Moshe Idel’s book, Kabbalah: New Perspectives marks a turning point in the field of Jewish mysticism. In this volume, Moshe Idel offered phenomenology as an alternative key to appreciating the history and ideas of Jewish mystical traditions. This study returns to this book in order to assess and critique the meaning and function of phenomenology in his early scholarship, as a prelude to the developing and possibly changing methodologies that he has employed in numerous studies (...)
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  14.  2
    Sandu Frunza (2010). Ceea ce ne uneşte: istorii, biografii, idei. Sorin Antohi în dialog cu Moshe Idel/ Those things that bind us: histories, biographies, ideas. Sorin Antohi in dialogue with Moshe Idel. Journal for the Study of Religions and Ideologies 5 (15):104-106.
    Ceea ce ne uneşte: istorii, biografii, idei. Sorin Antohi în dialog cu Moshe Idel (Those things that bind us: histories, biographies, ideas. Sorin Antohi in dialogue with Moshe Idel) Ed. Polirom, Iaşi, 2006.
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  15.  1
    Jonathan Garb (2010). Moshe Idel's Contribution to the Study of Religion. Journal for the Study of Religions and Ideologies 6 (18):16-29.
    The article discusses the contribution of Moshe Idel’s vast research to the field of religious studies. The terms which best capture his overall approach are “plurality” and “complexity”. As a result, Idel rejects essentialist definitions of “Judaism”, or any other religious tradition. The ensuing question is: to what extent does his approach allow for the characterization of Judaism as a singular phenomenon which can be differentiated from other religions? The answer seems to lie in Idel’s definition of the “connectivity” (...)
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  16.  1
    Petru Moldovan (2010). Moshe Idel, Hasidism între extaz si magie/ Hasidism between Ecstasy and Magic. Journal for the Study of Religions and Ideologies 2 (4):193-196.
    Moshe Idel, Hasidism între extaz si magie Ed. Hasefer, Bucuresti, 2001.
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  17.  1
    Sandu Frunza (2010). Aspecte ale raportului dintre filosofie si esoterism în intepretarea lui Moshe Idel/ Aspects of the Relation between Philosophy and Esotericism in Moshe Idel's Perspective. Journal for the Study of Religions and Ideologies 4 (10):102-115.
    This text deals with Moshe Idel’s perspective on the connections between Maimonide’s philosophy and Abulafia’s esoteric thought. Idel analyses their thinking under the aspect of their appearance, inter-relation, and inner dynamics. Idel’s analysis reveals that Maimonide’s attempt to issue an esoteric book, one that would give back to Judaism a lost esoteric science, gave a particular impulse to the development of Jewish mysticism, and especially to the ecstatic Kabbalah. Maimonide attempted to transform philosophy into a mystic instrument of understanding (...)
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  18.  1
    Catalin Vasile Bobb (2010). Petru Moldovan, Moshe Idel. Dinamica misticii iudaice/ Moshe Idel. Dynamic of Jewish Mystics. Journal for the Study of Religions and Ideologies 4 (11):81-82.
    Petru Moldovan, Moshe Idel. Dinamica misticii iudaice Provopress, Cluj, 2005.
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    Sandu Frunza (2010). Moshe Idel, Cabalistii nocturni/ Nocturnal Kabbalists. Journal for the Study of Religions and Ideologies 4 (10):239-240.
    Moshe Idel, Cabalistii nocturni Traducere de Ana-Elena Ilinca, Ed. Provopress, Cluj-Napoca, 2005.
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    Nicolae Iuga (2010). Moshe Idel, Maimonide Şi Mistica Evreiască. Journal for the Study of Religions and Ideologies 6 (18):239-240.
    Moshe Idel, Maimonide şi mistica evreiască Trad. rom. Mihaela Frunză, Ed. Dacia, Cluj, 2001.
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    Ciprian Lupse (2010). Moshe Idel, Cabalistii nocturni/ Nocturnal Kabbalists. Journal for the Study of Religions and Ideologies 4 (11):76-77.
    Moshe Idel, Cabalistii nocturni Editura Provopress, Cluj-Napoca, 2005, 81 pp.
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    Petru Moldovan (2010). Moshe Halbertal, Ezoterism si exoterism. Restrictiile misterului in traditia iudaica/ Concealment and Revelation. Journal for the Study of Religions and Ideologies 3 (9):171-172.
    Moshe Halbertal, Ezoterism si exoterism. Restrictiile misterului in traditia iudaica Ed. Limes, Cluj-Napoca, 2004, traducere din limba engleza de Roxana Havrici.
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    Petru Moldovan (2010). Moshe Idel, Golem. Journal for the Study of Religions and Ideologies 3 (9):176-177.
    Moshe Idel, Golem Ed. Hasefer, Bucuresti, 2003. Traducere de Rola Mahler-Beilis.
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  24.  1
    A. Jotkowitz (2008). Theological Reflections on Donation After Circulatory Death: The Wisdom of Paul Ramsey and Moshe Feinstein. Journal of Medical Ethics 34 (10):706-709.
    Due to the worldwide shortage of organs for transplantation, there has been an increased use of organs obtained after circulatory death alone. A protocol for this procedure has recently been approved by a major transplant consortium. This development raises serious moral and ethical concerns. Two renowned theologians of the previous generation, Paul Ramsey and Moshe Feinstein, wrote extensively on the ethical issues relating to transplantation, and their work has much relevance to current moral dilemmas. Their writings relating to definition (...)
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  25.  4
    Alan Jotkowitz (2014). The Seminal Contribution of Rabbi Moshe Feinstein to the Development of Modern Jewish Medical Ethics. Journal of Religious Ethics 42 (2):285-309.
    The purpose of this essay is to show how, on a wide variety of issues, Rabbi Moshe Feinstein broke new ground with the established Orthodox rabbinic consensus and blazed a new trail in Jewish medical ethics. Rabbi Feinstein took power away from the rabbis and let patients decide their treatment, he opened the door for a Jewish approach to palliative care, he supported the use of new technologies to aid in reproduction, he endorsed altruistic living organ donation and recognized (...)
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  26.  4
    Petru Moldovan (2010). Moshe Idel, Maimonides and the Jewish Mystic. Journal for the Study of Religions and Ideologies 1 (2):215-218.
    Moshe Idel, Maimonides and the Jewish Mystic, Dacia Publishing House, Cluj-Napoca, 2001.
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  27.  4
    Mihaela Mudure (2010). Moshe Idel, Ascension on High in Jewish Mysticism: Pillars, Lines, Ladders. Journal for the Study of Religions and Ideologies 6 (18):237-238.
    Moshe Idel, Ascension on High in Jewish Mysticism: Pillars, Lines, Ladders Budapest:Central European University Press, 2005.
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  28.  3
    Cristina Gavriluta (2010). Moshe Idel, cartea şi hermeneutica negativului/ Moshe Idel, The Book and the Hermeneutics of the Negative. Journal for the Study of Religions and Ideologies 6 (18):226-236.
    For the one who studies the socio-anthropology of religions, the book itself is the main character of the fascinating journey that Moshe Idel proposes in Perfections that absorb. Cabala and interpretation Starting from the imaginary of the book in the Judaic mystical literature, as presented by Moshe Idel, we have found four main hypostases of the book: the book as a pre-existent paradigm, the book as creation, the book as a paradox, and the book as a knowledge tool. (...)
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  29.  3
    Felicia Waldman (2010). Edenic Paradise And Paradisal Eden Moshe Idel's Reading Of The Talmudic Legend Of The Four Sages Who Entered The Pardes. Journal for the Study of Religions and Ideologies 6 (18):79-87.
    Of the stories describing the adventures full of deep significances of the various rabbis from the glorious Talmudic era, the most famous but also the most exploited is undoubtedly that of the “four sages who entered the Pardes”. If in the Talmudic-Midrashic literature it was used to point out the dangers and achievements that were related to speculations, rather than experiences, and in the mystical literature it was used to point out the dangers that could befall the mystic on his (...)
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  30.  2
    Ron Margolin (2010). Moshe Idel's Phenomenology and its Sources. Journal for the Study of Religions and Ideologies 6 (18):41-51.
    This article opens with a brief phenomenological comparison between Gershom Scholem’s Major Trends in Jewish Mysticism and Moshe Idel’s Kabbalah: New Perspectives. Scholem’s book is diachronic or historical in approach while Idel’s is primarily synchronistic, focusing on devekut (devotion) in Jewish Mysticism, the concept of Unio Mystica, a variety of mystical techniques, Kabbalistic theosophy, theurgy, and Kabbalistic hermeneutics. The author concentrates on four characteristics of Idel’s studies in Kabbalah and Jewish mysticism: ecstatic Kabbalah, the definition of Jewish mysticism, Hasidism (...)
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  31.  2
    Petru Moldovan (2010). Moshe Idel, Kabbalah - New Perspectives. Journal for the Study of Religions and Ideologies 1 (2):212-215.
    Moshe Idel, Kabbalah - New Perspectives, Nemira Publishing House, Bucuresti, 2000.
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  32.  2
    Jsri Editorial Team (2010). Moshe Idel's Books Published in European Languages. Journal for the Study of Religions and Ideologies 6 (18):3-5.
    List of books published by Moshe Idel in European languages.
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  33.  1
    Gérard Duménil (2006). L'«absolutisme bureaucratique» selon Moshe Lewin. Actuel Marx 1 (1):167-172.
    This brief article comments on Moshe Lewin’s last book . The book can be considered as the best documented study of Soviet Union. Lewin’s characterisation of the soviet system as bureaucratic absolutism is, however, disappointing, and contrasts with the identification of the new “managerial” ruling class, its grip on resourses and state power.
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  34. Moshe Ḥayyim Luzzatto (1995). Lights Along the Way: Timeless Lessons for Today From Rabbi Moshe Chaim Luzzatto's Mesillas Yesharim. Mesorah Publications.
     
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  35.  3
    Nicolae Iuga (2007). Moshe Idel, Maimonide Şi Mistica Evreiască, Trad. Rom. Mihaela Frunză, Ed. Dacia, Cluj, 2001. Journal for the Study of Religions and Ideologies 6 (18):239-240.
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  36.  1
    Jude P. Dougherty (2014). Halberral, Moshe., Maimonides: Life and Thought. Translated From the Hebrew by Joel Linsider. Review of Metaphysics 68 (1):163-165.
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  37.  5
    Zvi Tauber (2012). Herbert Marcuse on the Arab-Israeli Conflict: His Conversation with Moshe Dayan. Telos: Critical Theory of the Contemporary 2012 (158):171-184.
    Herbert Marcuse visited Israel in late December 1971 . Summing up his political conclusions at the end of his visit, he published an article in the English-language Israeli newspaper The Jerusalem Post under the title “Israel is Strong Enough to Concede.”1 A Hebrew translation of that article appeared concurrently in the Israeli daily Haaretz under the title “My Opinions on the Arab-Israeli Conflict: Israel Must Accept the Existence of a Palestinian State.”2 A few days prior to the publication of his (...)
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  38.  4
    Mihaela Mudure (2007). Moshe Idel Ascension on High in Jewish Mysticism: Pillars, Lines, Ladders Budapest: Central European University Press, 2005. Journal for the Study of Religions and Ideologies 6 (18):237.
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  39.  3
    A. Prestel (1987). Review: Moshe Jarden, Ursel Kiehne, The Elementary Theory of Algebraic Fields of Finite Corank. [REVIEW] Journal of Symbolic Logic 52 (2):567-567.
  40.  1
    Steven Bowman (1994). Moshe Gil, A History of Palestine, 634–1099. Trans. Ethel Broido. Cambridge, Eng.: Cambridge University Press, 1992. Pp. Xxvi, 968. First Published in Hebrew in 1983 by Tel Aviv University. [REVIEW] Speculum 69 (4):1172-1173.
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  41.  2
    Hilbert Levitz (1967). Review: I. N. Hlodovskii, Moshe Machover, A New Proof of the Consistency of Arithmetic. [REVIEW] Journal of Symbolic Logic 32 (1):127-128.
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  42.  2
    Louis Jacobs (1985). Moshe Greenberg. Biblical Prose Prayer as a Window to the Popular Religion of Ancient Israel. Pp. Viii + 66. (London: University of California Press, 1983.) £3.05. [REVIEW] Religious Studies 21 (3):436-437.
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  43.  2
    A. Prestel (1987). Review: S. G. Gindikin, Algebra Logiki V Zadacah; Moshe Jarden, Elementary Statements Over Large Algebraic Fields. [REVIEW] Journal of Symbolic Logic 52 (2):567-567.
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  44.  3
    Berel Dov Lerner (2013). Moshe Halbertal , On Sacrifice . Reviewed By. Philosophy in Review 33 (2):120-122.
  45.  7
    Valentin Goranko (1999). Reasoning About Knowledge, Ronald Fagin, Joseph Y. Halpern, Yoram Moses, and Moshe Y. Vardi. Journal of Logic, Language and Information 8 (4):469-473.
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  46.  1
    David E. Fishman (1997). Rabbi Moshe Isserles and the Study of Science Among Polish Rabbis. Science in Context 10 (4):571.
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  47.  1
    Ivan G. Marcus (1992). Moshe Idel, Kabbalah: New Perspectives. New Haven and London: Yale University Press, 1988. Pp. Xx, 419. $40. Moshe Idel, The Mystical Experience in Abraham Abulafia. Trans. Jonathan Chipman.(SUNY Series in Judaica: Hermeneutics, Mysticism and Religion.) Albany: State University of New York Press, 1988. Pp. X, 246. $39.50 (Cloth); $12.95 (Paper). Moshe Idel, Studies in Ecstatic Kabbalah.(SUNY Series in Judaica: Hermeneutics, Mysticism and Religion.) Albany: State University of New York Press, 1988. Pp ... [REVIEW] Speculum 67 (1):159-162.
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  48.  1
    Paula Sanders (2007). Moshe Gil, Jews in Islamic Countries in the Middle Ages. Trans. David Strassler. (Études Sur le Judaïsme Médiéval, 28.) Leiden and Boston: Brill, 2004. Pp. Xxvii, 828; Tables. $269. [REVIEW] Speculum 82 (2):437-438.
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  49.  1
    Anita F. Moskowitz (1989). Moshe Barasch, Giotto and the Language of Gesture.(Cambridge Studies in the History of Art.) New York and London: Cambridge University Press, 1987. Pp. Xi, 196; 80 Black-and-White Plates. $44.50. [REVIEW] Speculum 64 (3):652-654.
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  50.  1
    Hans-Joachim Schoeps (1970). Heinz Moshe Graupe: Die Entstehung des modernen Judentums, Geistesgeschichte der deutschen Juden 1650-1942, Leibniz-Verlag Hamburg 1969, 386 pp. [REVIEW] Zeitschrift für Religions- Und Geistesgeschichte 22 (3):284-286.
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