Search results for 'Soul Judaism' (try it on Scholar)

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  1. Philip David Bookstaber (1950). The Idea of Development of the Soul in Medieval Jewish Philosophy. Philadelphia, M. Jacobs.
     
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  2.  24
    Daniel H. Weiss (2013). Embodied Cognition in Classical Rabbinic Literature. Zygon 48 (3):788-807.
    Challenging earlier cognitivist approaches, recent theories of embodied cognition argue that the human mind and its functions are best understood as intimately bound up with the human body and its physiological dimensions. Some scholars have suggested that such theories, in departing from some core assumptions of the Western philosophical tradition, display significant similarities to certain non-Western traditions of thought, such as Buddhism. This essay extends such parallels to the Jewish tradition and argues that, in particular, classical rabbinic thought presents a (...)
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  3. Yaʻaḳov Ḳanevsḳi (1990). Etsot Ṿe-Hadrakhot. Y.M. Ben Y.F. Grinṿald.
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  4. Eliyahu Aviad (2005). Moreh Nevukhe Ha-Nefesh: Hebeṭim Ḥinukhiyim la-Higiyenah Shel Ha-Nefesh Be-Mishnat Ha-Rambam. Miśrad Ha-Ḥinukh, Ha-Tarbut Ṿeha-Sporṭ, Maḥleḳet Ha-Pirsumim.
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  5. Mikhaʼ Avraham & el (2007). Enosh Ke-Ḥatsir: ʻal Ha-Adam: Guf Ṿe-Nefesh, Regesh, Śekhel Ṿe-Ratson. Hotsaʼat Tam.
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  6. Mikhaʼel Avraham (2007). Enosh Ke-Ḥatsir: ʻal Ha-Adam: Guf Ṿe-Nefesh, Regesh, Śekhel Ṿe-Ratson. Hotsaʼat Tam.
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  7. ʻOded Daṿid (2009). Beʼur le-Sefer Derekh Ha-Shem la-Ramḥal. A.
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  8. Moshe Ḥayyim Luzzatto (2006). Sefer Derekh H.: Ha-Mevoʼar. Eliyahu Roṭ.
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  9.  26
    Brian Ogren (2009). Renaissance and Rebirth: Reincarnation in Early Modern Italian Kabbalah. Brill.
    This book addresses the problematic question of the roles and achievements of Jews who lived in Italy in the development of Renaissance culture in its Jewish ...
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  10.  91
    Norbert M. Samuelson (2011). Reflections on the Distinctness of Judaism and the Sciences. Zygon 46 (2):396-412.
    Abstract. The object of this essay is to explain what there is about discussions of Judaism and the sciences that is distinctive from discussions about religion in general and the sciences. The description draws primarily but not exclusively from recent meetings of the Judaism, Medicine, and Science Group in Tempe, Arizona. The author's Jewish Faith and Modern Science, together with a selective bibliography of writings in this subfield, are used to generate a list of science issues—focused around the (...)
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  11.  18
    Tyron Goldschmidt & Beth Seacord (2013). Judaism, Reincarnation, and Theodicy. Faith and Philosophy 30 (4):393-417.
    The doctrine of reincarnation is usually associated with Buddhism, Hinduism and other Eastern religions. But it has also been developed in Druzism and Judaism. The doctrine has been used by these traditions to explain the existence of evil within a moral order. Traversing the boundaries between East and West, we explore how Jewish mysticism has employed the doctrine to help answer the problem of evil. We explore the doctrine particularly as we respond to objections against employing it in a (...)
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  12. Moses Mendelssohn (2013). Phädon Oder Über Die Unsterblichkeit der Seele. Felix Meiner Verlag Gmbh.
    Mendelssohns bewegende Übertragung des Platonischen Dialogs Phaidon in die Sprache und Denkweise der Spätaufklärung machte seinen Autor rasch bekannt.
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  13.  7
    Giuseppe Veltri (2009). Renaissance Philosophy in Jewish Garb: Foundations and Challenges in Judaism on the Eve of Modernity. Brill.
    Introduction: in search of a Jewish renaissance -- Jewish philosophy: humanist roots of a contradiction in terms -- The prophetic-poetic dimension of philosophy: the ars poetica and Immanuel of Rome -- Leone Ebreo's concept of Jewish philosophy -- Conceptions of history: Azariah de Rossi -- Scientific thought and the exegetical mind, with an essay on the life and works of Rabbi Judah Loew -- Mathematical and biblical exegesis: Jewish sources of Athanasius Kircher's musical theory -- Creating geographical and political utopias: (...)
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  14. Israel Meir (2004). Day by Day: Readings for the Soul From the Chofetz Chaim: Collected From His Writings: Appeared in Hebrew as "Kli Yakar Sifsei Daʻas". Distributed by Feldheim.
     
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  15. Chana Weisberg (2005). Divine Whispers: Stories That Speak to the Heart & Soul. Targum/Feldheim.
     
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  16.  1
    Ah Asgari Yazdi (2004). " Peace" as Islam's Essential Soul According to Qur'anic Teachings. In Mehdi Faridzadeh (ed.), Philosophies of Peace and Just War in Greek Philosophy and Religions of Abraham: Judaism, Christianity and Islam. Global Scholarly Publications
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  17.  40
    John Inglis (ed.) (2003). Medieval Philosophy and the Classical Tradition in Islam, Judaism, and Christianity. Routledgecurzon.
    The Islamic philosophical tradition was the privileged site for the study and continuation of the Classical philosophical tradition in the Middle Ages. An initial chapter on the history of Islamic philosophy sets the stage for sixteen articles on issues across the Islamic, Jewish and Christian traditions. The goal is to see the Islamic tradition in its own richness and complexity as the context of much Jewish intellectual work. Taken together, these two traditions provide the wider context to which Latin Christian (...)
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  18. Richard Oxenberg, On the Complementarity of Judaism and Christianity.
    I write as a Jew who has come to see the Jewish and Christian religious movements as complementary, at least as each may be ideally envisioned. This complementarity does not entail the ‘supersession’ of Judaism or the negation of Judaism. It does not in any way imply that Jews should abandon Judaism. On the contrary, rightly seen it can lead to a greater affirmation of Judaism and of the teachings at Judaism's heart. In this article (...)
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  19.  40
    C. Stephen Evans & Brandon L. Rickabaugh (2015). What Does It Mean to Be a Bodily Soul? Philosophia Christi 17 (2):315-330.
    Evangelical scholars have recently offered criticisms of mind-body dualism from the disciplines of theology, philosophy, and neuroscience. We offer several arguments as to why these reasons for abandoning mind-body dualism fail. Additionally, we offer a positive thesis, a dualism that brings together the best aspects of the Cartesian view and the Thomistic view of human persons. The result is a substance dualism that treats the nature of embodiment quite seriously. This view explains why we, as souls, require a resurrected body (...)
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  20.  82
    Owen J. Flanagan (2003). The Problem of the Soul: Two Visions of Mind and How to Reconcile Them. Basic Books.
    Traditional ideas about the basic nature of humanity are under attack as never before. The very attributes that make us human--free will, the permanence of personal identity, the existence of the soul--are being undermined and threatened by the current revolution in the science of the mind. If the mind is the brain, and therefore a physical object subject to deterministic laws, how can we have free will? If most of our thoughts and impulses are unconscious, how can we be (...)
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  21. Richard Swinburne (1986). The Evolution of the Soul. Oxford University Press.
    This is a revised and updated version of Swinburne's controversial treatment of the eternal philosophical problem of the relation between mind and body. He argues that we can only make sense of the interaction between the mental and the physical in terms of the soul, and that there is no scientific explanation of the evolution of the soul.
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  22. Vlad Alexandrescu (2013). Regius and Gassendi on the Human Soul. Intellectual History Review 23 (2):433-452.
    Reshaping the neo-Aristotelian doctrines about the human soul was Descartes’s most spectacular enterprise, which gave birth to some of the sharpest debates in the Republic of Letters. Neverthe- less, it was certainly Descartes’s intention, as already expressed in the Discours de la méthode, to show that his new metaphysics could be supplemented with experimental research in the field of medicine and the conservation of life. It is no surprise then that several natural philosophers and doctors, such as Henricus Regius (...)
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  23. Joshua Wilburn (2013). Moral Education and the Spirited Part of the Soul in Plato's Laws. Oxford Studies in Ancient Philosophy 45:63.
    In this paper I argue that although the Republic’s tripartite theory of the soul is not explicitly endorsed in Plato’s late work the Laws, it continues to inform the Laws from beneath the surface of the text. In particular, I argue that the spirited part of the soul continues to play a major role in moral education and development in the Laws (as it did in earlier texts, where it is characterized as reason’s psychic ‘ally’). I examine the (...)
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  24.  96
    Stewart Goetz (2011). A Brief History of the Soul. Wiley-Blackwell.
    The soul in Greek thought -- The soul in medieval Christian thought -- The soul in continental thought -- Locke, Butler, reid, and Hume -- Soul-body causal interaction -- The soul and contemporary science -- Contemporary challenges to the soul -- Thoughts on the future of the soul.
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  25.  16
    Gillian Rose (1996). Mourning Becomes the Law: Philosophy and Representation. Cambridge University Press.
    In Mourning Becomes the Law, Gillian Rose takes us beyond the impasse of post-modernism or 'despairing rationalism withour reason'. Arguing that the post-modern search for a 'new ethics' and ironic philosophy are incoherent, she breathes new life into the debates concerning power and domination, transcendence and eternity. Mourning Becomes the Law is the philosophical counterpart to Gillian Rose's highly acclaimed memoir Love's Work. She extends similar clarity and insight to discussions of architecture, cinema, painting and poetry, through which relations between (...)
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  26. Karen Armstrong (1993/2004). A History of God: The 4000-Year Quest of Judaism, Christianity, and Islam. Gramercy Books.
    Over 700,000 copies of the original hardcover and paperback editions of this stunningly popular book have been sold. Karen Armstrong's superbly readable exploration of how the three dominant monotheistic religions of the world—Judaism, Christianity, and Islam—have shaped and altered the conception of God is a tour de force. One of Britain's foremost commentators on religious affairs, Armstrong traces the history of how men and women have perceived and experienced God, from the time of Abraham to the present. From classical (...)
     
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  27. Brian Prince (2012). The Form of Soul in the Phaedo. Plato 11 11.
    Although the Phaedo never mentions a Form of Soul explicitly, the dialogue implies this Form’s existence. First, a number of passages in which Socrates describes his views about Forms imply that there are very many Forms; thus, Socrates’ general description of his theory gives no ground for denying that there is a Form of Soul. Second, the final argument for immortality positively requires a Form of Soul.
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  28.  15
    Contzen Pereira & Jumpal Shashi Kiran Reddy (2016). Imaginings and Imaginations of the Soul. Journal of Metaphysics and Connected Consciousness.
    The soul is agile and transparent; it does not make the body weighty. It streams limitless within the patterns of regimented matter, gratifies the body until it can fill it no more, but remains as a swirling ball of energy with it. We do not see it, but can imagine it; like the wind; an energy, we do not see but can feel and there is no kerb to imagine its likeness. The soul so translucent lies beneath the (...)
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  29.  3
    Michael Fagenblat (2010). A Covenant of Creatures: Levinas's Philosophy of Judaism. Stanford University Press.
    Rejecting the distinction Levinas asserted between Judaism and philosophy, this book reads his philosophical works, "Totality and Infinity" and "Otherwise than ...
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  30.  10
    Marleen Rozemond (2012). Unity in the Multiplicity of Suárez's Soul. In Benjamin Hill & Henrik Lagerlund (eds.), The Philosophy of Francisco Suárez. OUP Oxford
    Suárez held that the vital faculties of the soul are really distinct from the soul itself and each other and that they cannot causally interact. This means that he needed to account for the connections between the activities of the faculties: they both interfere with and contribute to each other’s activities. Suárez does so by giving the soul a direct causal role in these activities. This role requires the unity of the soul of a living being (...)
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  31. Mark A. Johnstone (2011). Changing Rulers in the Soul: Psychological Transitions in Republic 8-9. Oxford Studies in Ancient Philosophy 41:139-67.
    In this paper, I consider how each of the four main kinds of corrupt person described in Plato's Republic, Books 8-9, first comes to be. Certain passages in these books can give the impression that each person is able to determine, by a kind of rational choice, the overall government of his/her soul. However, I argue, this impression is mistaken. Upon careful examination, the text of books 8 and 9 overwhelmingly supports an alternative interpretation. According to this view, the (...)
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  32.  26
    Alan Schwerin (2014). "Is Hume's Account of the Soul Contradictory?". International Journal of Philosophy and Theology 2 (4):61 - 68.
    In his Treatise of Human Nature Hume argues for a provocative account of the soul; the soul - or self, as he prefers to call it - is nothing but a bundle of perceptions. But this bold thesis, concedes Hume, gives rise to a predicament concerning two incompatible propositions, or principles as he calls them: one on the nature of perceptions, the other on the capabilities of the mind: "In short, there are two principles, which I cannot render (...)
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  33.  13
    David B. Hershenov & Adam P. Taylor (2014). Split Brains: No Headache for the Soul Theorist. Religious Studies 50 (4):487-503.
    Split brains that result in two simultaneous streams of consciousness cut off from each other are wrongly held to be grounds for doubting the existence of the divinely created soul. The mistake is based on two related errors: first, a failure to appreciate the soul's dependence upon neurological functioning; second, a fallacious belief that if the soul is simple, i.e. without parts, then there must be a unity to its thought, all of its thoughts being potentially accessible (...)
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  34.  31
    Tad M. Schmaltz (1996). Malebranche's Theory of the Soul: A Cartesian Interpretation. Oxford University Press.
    This book offers a provocative interpretation of the theory of the soul in the writings of the French Cartesian, Nicolas Malebranche (1638-1715). Though recent work on Malebranche's philosophy of mind has tended to emphasize his account of ideas, Schmaltz focuses rather on his rejection of Descartes' doctrine that the mind is better known than the body. In particular, he considers and defends Malebranche's argument that this rejection has a Cartesian basis. Schmaltz reveals that this argument not only provides a (...)
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  35. Nicholas D. Smith (1999). Plato's Analogy of Soul and State. Journal of Ethics 3 (1):31-49.
    In Part I of this paper, I argue that the arguments Plato offers for the tripartition of the soul are founded upon an equivocation, and that each of the valid options by which Plato might remove the equivocation will not produce a tripartite soul. In Part II, I argue that Plato is not wholly committed to an analogy of soul and state that would require either a tripartite state or a tripartite soul for the analogy to (...)
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  36. Italo Testa (2012). Hegel's Naturalism, or Soul and Body in the Encyclopedia. In David Stern (ed.), Essays on Hegel’s Philosophy of Subjective Spirit, SUNY Press Albany, New York (pp. 19-35). SUNY Press
    Paper given at the 20th Biennial Meeting of the Hegel Society of America, University of South Carolina, October 24-26, 2008 -/- The local problem of the soul-body relation can be grasped only against the global background of the relation between Nature and Spirit. This relates to Hegel's naturalism: the idea that there is one single reality - living reality - and different levels of description of it. This implies, moreover, that it is possible to ascribe some form of naturality (...)
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  37. Olaf L. Müller, Consciousness Without Physical Basis. A Metaphysical Meditation on the Immortality of the Soul.
    Can we conceive of a mind without body? Does, for example, the idea of the soul's immortality make sense? Certain versions of materialism deny such questions; I shall try to prove that these versions of materialism cannot be right. They fail because they cannot account for the mental vocabulary from the language of brains in the vat. Envatted expressions such as "I think", "I believe", etc., do not have to be reinterpreted when we translate them to our language; they (...)
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  38.  14
    Andrew J. Corsa (2015). Henry David Thoreau: Greatness of Soul and Environmental Virtue. Environmental Philosophy 12 (2):161-184.
    I read Henry David Thoreau as an environmental virtue theorist. In this paper, I use Thoreau’s work as a tool to explore the relation between the virtue of greatness of soul and environmental virtues. Reflecting on connections between Thoreau’s texts and historical discussions of greatness of soul, or magnanimity, I offer a novel conception of magnanimity. I argue that (1) to become magnanimous, most individuals need to acquire the environmental virtue of simplicity; and (2) magnanimous individuals must possess (...)
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  39. Ian Hacking (1995). Rewriting the Soul: Multiple Personality and the Sciences of Memory. Princeton University Press.
    Here the distinguished philosopher Ian Hacking uses the MPD epidemic and its links with the contemporary concept of child abuse to scrutinize today's moral...
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  40.  19
    Dennis des Chene (2000). Life's Form: Late Aristotelian Conceptions of the Soul. Cornell University Press.
    Finally, he looks at,the various kinds of unity of the body, both in itself and in its union with the soul.Spirits and Clocks continues Des Chene's highly ...
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  41.  11
    Christopher Isaac Noble (2013). How Plotinus' Soul Animates His Body: The Argument for the Soul-Trace at Ennead 4.4.18.1-9. Phronesis 58 (3):249-279.
    In this paper I offer an analysis of Plotinus’ argument for the existence of a quasi-psychic entity, the so-called ‘trace of soul’, that functions as an immanent cause of life for an organism’s body. I argue that Plotinus posits this entity primarily in order to account for the body’s possession of certain quasi-psychic states that are instrumental in his account of soul-body interaction. Since these quasi-psychic states imply that an organism’s body has vitality of its own , and (...)
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  42.  54
    Richard Swinburne (2003). Body and Soul. Think 5 (5):31 - 35.
    Hard materialism claims that the only events are physical events, involving the instantiation of physical properties in physical substances. This however omits all the mental events to which we have privileged access. Soft materialism claims that the only events are physical events and mental events involving the instantiation of mental properties in physical substances. But a list of such events would not tell us which persons had which bodies. Only dualism, which holds that the essential part of each person is (...)
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  43.  11
    Francesco Tomasoni (2003). Modernity and the Final Aim of History: The Debate Over Judaism From Kant to the Young Hegelians. Kluwer Academic Publishers.
    This book is intended not only for scholars and students in humanities, history (esp. the history of ideas), Jewish studies, philosophy (esp. the history of philosophy), and Christian theology, but also for those concerned with the roots of anti-Semitism and with the need for toleration and intercultural pluralism. Modernity and the Final Aim of History: * Combines the development of German philosophy from the Enlightenment to Idealism, and from Idealism to the revolutionary turning-point of the mid-nineteenth century with the Jewish (...)
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  44.  66
    Jose Filipe Silva & Juhana Toivanen (2011). The Active Nature of the Soul in Sense Perception: Robert Kilwardby and Peter Olivi. Vivarium 48 (3-4):245-278.
    This article discusses the theories of perception of Robert Kilwardby and Peter of John Olivi. Our aim is to show how in challenging certain assumptions of medieval Aristotelian theories of perception they drew on Augustine and argued for the active nature of the soul in sense perception. For both Kilwardby and Olivi, the soul is not passive with respect to perceived objects; rather, it causes its own cognitive acts with respect to external objects and thus allows the subject (...)
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  45.  24
    Andrew J. Corsa (2015). Modern Greatness of Soul in Hume and Smith. Ergo, an Open Access Journal of Philosophy 2.
    I contend that Adam Smith and David Hume offer re-interpretations of Aristotle’s notion of greatness of soul, focusing on the kind of magnanimity Aristotle attributes to Socrates. Someone with Socratic magnanimity is worthy of honor, responds moderately to fortune, and is virtuous—just and benevolent. Recent theorists err in claiming that magnanimity is less important to Hume’s account of human excellence than benevolence. In fact, benevolence is a necessary ingredient for the best sort of greatness. Smith’s “Letter to Strahan” attributes (...)
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  46. Palmyre M. F. Oomen (2003). On Brain, Soul, Self, and Freedom: An Essay in Bridging Neuroscience and Faith. Zygon 38 (2):377-392.
    The article begins at the intellectual fissure between many statements coming from neuroscience and the language of faith and theology. First I show that some conclusions drawn from neuroscientific research are not as firm as they seem: neuroscientific data leave room for the interpretation that mind matters. I then take a philosophical-theological look at the notions of soul, self, and freedom, also in the light of modern scientific research (self-organization, neuronal networks), and present a view in which these theologically (...)
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  47.  66
    Paul Katsafanas (forthcoming). Review of Maudemarie Clark and David Dudrick, The Soul of Nietzsche's Beyond Good and Evil. [REVIEW] Journal of Nietzsche Studies.
    This is a contribution to a symposium on Clark and Dudrick’s The Soul of Nietzsche’s Beyond Good and Evil. I focus on three aspects of their book. First, I critique Clark and Dudrick’s claim that Nietzsche recognizes a discrete “will to value.” Second, I argue that Clark and Dudrick’s reading of Nietzschean drives (Triebe) as homunculi is indefensible. Third, I raise questions about their claim that Nietzsche understands the self as a “normative ordering” of drives, which they distinguish from (...)
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  48. Hermann Cohen (1972). Religion of Reason Out of the Sources of Judaism. Monograph Collection (Matt - Pseudo).
    Hermann Cohen's Religion of Reason, Out of the Sources of Judaism is widely taken to be the greatest work in Jewish philosophy and religious thought since Maimonides' Guide to the Perplexed. It is at once a Jewish book and a philosophical one: Jewish because it takes its material from the literary tradition that extends from the bible to the rabbis to the great medieval philosophers; philosophical because it studies that material in order to construct a worldview that is rational (...)
     
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  49.  13
    Michael Fagenblat (2015). ‘The Passion of Israel’: The True Israel According to Levinas, or Judaism ‘as a Category of Being’. Sophia 54 (3):297-320.
    Across four decades of writing, Levinas repeatedly referred to the Holocaust as ‘the Passion of Israel at Auschwitz’. This deliberately Christological interpretation of the Holocaust raises questions about the respective roles of Judaism and Christianity in Levinas’ thought and seems at odds with his well-known view that suffering is ‘useless’. Basing my interpretation on the journals Levinas wrote as a prisoner of war and a radio talk he delivered in September 1945, I argue that his philosophical project is best (...)
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  50.  15
    Rem B. Edwards (2014). Judaism, Process Theology, and Formal Axiology: A Preliminary Study. Process Studies 43 (2):87-103.
    This article approaches Judaism through Rabbi Bradley S. Artson’s book, God of Becoming and Relationships: The Dynamic Nature of Process Theology. It explores his understanding of how Jewish theology should and does cohere with central features of both process theology and Robert S. Hartman’s formal axiology. These include the axiological/process concept of God, the intrinsic value and valuation of God and unique human beings, and Jewish extrinsic and systemic values, value combinations, and value rankings.
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