Search results for 'Zionism Philosophy' (try it on Scholar)

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  1. Yotam Hotam (2012). Modern Gnosis and Zionism: The Crisis of Culture, Life Philosophy and Jewish National Thought. Routledge.score: 192.0
    Germany, the crisis of culture and secular theology -- Life philosophy or modern gnosis -- Modern Jewish gnosis -- Modern gnosis and Zionist thought.
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  2. Eyal Chowers (2011). The Political Philosophy of Zionism: Trading Jewish Words for an Hebraic Land. Cambridge University Press.score: 186.0
    Jews and the temporal imaginations of modernity -- The Zionist temporal revolution -- The End of building -- Hebrew and politics.
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  3. 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.score: 162.0
    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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  4. Dov Schwartz (2009). Maimonides in Religious-Zionist Philosophy: Unity Vs. Duality. In James T. Robinson (ed.), The Cultures of Maimonideanism: New Approaches to the History of Jewish Thought. Brill. 9--385.score: 150.0
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  5. Joseph Agassi (1984). II. Nationalism and the Philosophy of Zionism. Inquiry 27 (1-4):311-326.score: 120.0
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  6. J. E. Cooper (forthcoming). The Political Philosophy of Zionism: Trading Jewish Words for a Hebraic Land by Eyal Chowers. Political Theory.score: 120.0
  7. Robert Eisen (2011). The Peace and Violence of Judaism: From the Bible to Modern Zionism. Oxford University Press.score: 102.0
    Introduction -- The Bible -- Rabbinic Judaism -- Medieval Jewish philosophy -- Kabbalah -- Modern Zionism -- Conclusions.
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  8. Judith Butler (2012). Parting Ways: Jewishness and the Critique of Zionism. Columbia University Press.score: 96.0
    Revisiting Edward Said's late proposals for a one-state solution, Butler has come to a startling suggestion: Jewish ethics not only demand a critique of Zionism, but must transcend its exclusive Jewishness in order to realize the ethical ...
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  9. Martin Buber (2002). The Martin Buber Reader: Essential Writings. Palgrave Macmillan.score: 72.0
    There is no adequate understanding of contemporary Jewish and Christian theology without reference to Martin Buber. Buber wrote numerous books during his lifetime (1878-1965) and is best known for I and Thouand Good and Evil. Buber has influenced important Protestant theologians like Karl Barth, Emil Brunner, Paul Tillich, and Reinhold Niebuhr. His appeal is vast--not only is he renowned for his translations of the Hebrew Bible but also for his interpretation of Hasidism, his role in Zionism, and his writings (...)
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  10. Eliezer Schweid (2008). The Idea of Modern Jewish Culture. Academic Studies Press.score: 66.0
    This is a large, complex story in which the author describes the contributions of Mendelssohn, Wessely, Krochmal, Zunz, the mainstream Zionist thinkers ...
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  11. Raymond Goldwater (1962). Jewish Philosophy and Philosophers. London, Hillel Foundation.score: 66.0
    Is there a Jewish philosophy? By L. Roth.--Philo and Judaism in Alexandria, by R. Loewe.--Maimonides, by I. Epstein.--The mystical school, by L. Jacobs.--Spinoza, by D. D. Raphael.--Philosophers and the emancipation, by D. Patterson.--Zionist philosophers, by D. Patterson.--Franz Rosenzweig and the existentialist philosophers, by I. Maybaum.
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  12. Gideon Katz (2011). The Pale God: Israeli Secularism and Spinoza's Philosopy of Culture. Academic Studies Press.score: 66.0
    The Pale God examines the relationship between secularism and religious tradition. It begins with a description of the secular options as expressed by Israeli intellectuals, and describes how these options have led to a dead end. A new option must be sought, and one of the key sources for this option is the works of Spinoza. The author explains that unlike Nietzsche, who discussed "the death of God," Spinoza tried to undermine the authority of religious virtuosos and establish the image (...)
     
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  13. Nahum Norbert Glatzer (ed.) (1969/1982). The Judaic Tradition: Texts. Behrman House.score: 60.0
    The rest is commentary.--Faith and knowledge.--The dynamics of emancipation.
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  14. Yosef Badiḥi (2004). Geʼulat or Ha-Tsevi: Le-Mishnato Ha-Eloḳit, Ha-Toranit, Ha-Emunit, Ha-Medinit Shel ... Ha-Rav Tsevi Yehudah Ha-Kohen Ḳuḳ, Z. Ts. Ṿe-Ḳ.L. .. [REVIEW] [Ḥ Mo. L.].score: 60.0
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  15. Yosef Badiḥi (2004). Geʼulat or Ha-Tsevi: Le-Mishnato Ha-Eloḳit, Ha-Toranit, Ha-Emunit, Ha-Medinit Shel. [Ḥ Mo. L.].score: 60.0
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  16. Mikhael Benadmon (2013). Mered Ṿi-Yetsirah Ba-Hagut Ha-Tsiyonut Ha-Datit: Mosheh Una U-Mahpekhat Ha-Ḳibuts Ha-Dati. Universiṭat Bar-Ilan.score: 60.0
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  17. Arie L. Eliav (1988). New Heart, New Spirit: Biblical Humanism for Modern Israel. Jewish Publication Society.score: 60.0
    In the words of the author,` this book represents an attempt to raise anew the banner of human values sanctified in the Book of Books and it is a call to rally ...
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  18. Reuven Gerber (2005). Mahpekhat Ha-Heʼarah: Darko Ha-Ruḥanit Shel Ha-Reʼiyah Ḳuḳ. Hotsaʼat Ha-Sifriyah Ha-Tsiyonit.score: 60.0
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  19. Shai Horev (2011). Tsiyoni U-Filosof: Hashḳafat ʻolamo U-Meḳomo Ha-Ideʼologi Shel Mordekhai Marṭin Buber, Hogeh Deʼot Tsiyoni, Mi-Yeme Ha-"Hitʼaḥdut" Li-"Berit Shalom". [REVIEW] Dukhifat.score: 60.0
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  20. Mosheh Kalfon (2009). Tehilah le-Mosheh: Peraḳim Be-Mishnato Ha-Tsiyonit Shel Ha-Rav Kalfon Mosheh Ha-Kohen (Ha-Kamah), Zatsal. ReʼUven Mamu.score: 60.0
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  21. Yosef Salmon (2006). Im Taʻiru Ṿe-Im Teʻoreru: Orṭodoḳsiyah Bi-Metsare Ha-Leʼumiyut. Merkaz Zalman Shazar le-Toldot YiśraʼEl.score: 60.0
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  22. Hizky Shoham (2013). Mordekhai Rokhev ʻal Sus: Ḥagigot Purim Be-Tel-Aviv, 1908-1936, U-Veniyatah Shel Umah Ḥadashah. Hotsaʼat Universiṭat Bar-Ilan.score: 60.0
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  23. Yossi Dahan & Gal Levy (2000). Multicultural Education in the Zionist State €“ The Mizrahi Challenge. Studies in Philosophy and Education 19 (5/6):423-444.score: 54.0
    In this paper, we explore a specific variant of multicultural education inIsrael that developed within the dominant Jewish cultural identity, that isthe claim of Jews from Islamic countries (Mizrahi Jews) for educational autonomy. This demand arose against the backdrop of an aggressive nationalist ideology – Zionism – that claimed torepresent all Jews, and yet was too ambivalent toward its non-European Jewish subjects. The Mizrahi Jews' dual identity, as Jews and as products of the Arab culture, conflated with the state's (...)
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  24. Chaim Gans (2011). A Just Zionism: On the Morality of the Jewish State. OUP USA.score: 54.0
    The legitimacy of the Zionist project--establishing a Jewish homeland in Palestine--has been questioned since its inception. In recent years, the voices challenging the legitimacy of the State of Israel have become even louder. Chaim Gans examines these doubts and presents an in-depth, evenhanded philosophical analysis of the justice of Zionism. -/- Today, alongside a violent Middle East where many refuse to accept Israel's existence, there are two academically respectable arguments for the injustice of Zionism. One claim is that (...)
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  25. Hartwig Wiedebach (2012). The National Element in Hermann Cohen's Philosophy and Religion. Brill.score: 54.0
    "The National Element in Hermann Cohen's Philosophy and Religion" explores Cohen s views on World War I, Zionism, Jewish orthodoxy, assimilation, and racism.
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  26. Iulia Grad (2010). Michael Zank, New Perspectives on Martin Buber. Journal for the Study of Religions and Ideologies 7 (19):255-259.score: 48.0
    MICHAEL ZANK, NEW PERSPECTIVES ON MARTIN BUBER, TÜBINGEN: MOHR SIEBECK, 2006.
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  27. Gil Eyal (ed.) (2012). Arbaʻ Hartsaʼot ʻal Teʼoryah Biḳortit. Ha-Ḳibuts Ha-MeʼUḥad.score: 48.0
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  28. Zvi Gastwirth, Zion Ukashy, Sigalit Rosmarin, Yiśraʼ Rozenson & el (eds.) (2006). Be-Mishʻole ʻavar Yehudi: Meḥḳarim Ṿe-Zikhronot Li-Khevodo Shel Dr. Tsevi Gasṭṿirṭ, Rosh Mikhlelet Efratah. Mikhlelet Efratah.score: 48.0
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  29. Zvi Gastwirth, Zion Ukashy, Sigalit Rosmarin, Yiśraʼ Rozenson & el (eds.) (2006). Be-Mishʻole ʻavar Yehudi: Meḥḳarim Ṿe-Zikhronot Li-Khevodo Shel Dr. Mikhlelet Efratah.score: 48.0
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  30. Zvi Gastwirth, Zion Ukashy, Sigalit Rosmarin & Yiśraʼel Rozenson (eds.) (2006). Be-Mishʻole ʻavar Yehudi: Meḥḳarim Ṿe-Zikhronot Li-Khevodo Shel Dr. Tsevi Gasṭṿirṭ, Rosh Mikhlelet Efratah. Mikhlelet Efratah.score: 48.0
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  31. Joëlle Hansel (ed.) (2007). Levinas à Jérusalem. Klincksieck.score: 48.0
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  32. Alexander Sissel Kohanski (1987). Upon My Words. Bloch Pub. Co..score: 48.0
     
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  33. Yeshayahu Leibowitz (2013). Lebovits Mitpalmes: Timlul Ṿe-Teʻud Ṿideʼo Shel 13 Sheʻot Pulmus: Yeshaʻayahu Leibovits Mitpalmes Be-Hanḥayat Yonah Hadari ʻim Avi Śagi, Zeʼev Harvi, Mosheh Halberṭal, Tamar Ros, Yaʻaḳov Leṿinger, Eliʻezer Goldman, Asa Kasher, ʻazmi Basharah Ṿe-Yosi Ziv. [REVIEW] Karmel.score: 48.0
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  34. Einat Ramon (2007). Ḥayim Ḥadashim: Dat, Imahut Ṿe-Ahavah ʻelyonah Be-Haguto Shel Aharon Daṿid Gordon. Karmel.score: 48.0
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  35. Joel Teitelbaum (2006). Ḳunṭres Yalḳut Amarim: Bo Nilḳeṭu Devarim ... Mi-Sefer ... "Ṿa-Yoʼel Mosheh" ... Be-ʻinyan Ḥomer Ha-Isur Shel Hishtatfut Ba-Beḥirot Be-E. Ha-Ḳ. .. [REVIEW] Yalḳuṭ Amarim "Ṿa-YoʼEl Mosheh".score: 48.0
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  36. Joel Teitelbaum (2006). Ḳunṭres Yalḳut Amarim: Bo Nilḳeṭu Devarim. Yalḳuṭ Amarim "Ṿa-YoʼEl Mosheh".score: 48.0
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  37. William Paul Simmons (2000). Zionism, Place, and the Other. Philosophy in the Contemporary World 7 (1):21-25.score: 42.0
    This essay expands on the recent writings on Levinas’s politics by discussing his explicit comments about international relations. Levinas embraces neither a naive idealism nor a cold realism. Instead, he searches far a third way, that is, an oscillation between idealism and realism. There is a place for realism, but the power of the state must be held in check by the ethical responsibility for the Other. This oscillation is examined in relation to Levinas’s writings on “place” and Zionism. (...)
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  38. Lawrence S. Stepelevich (1989). Moses Hess: Prophet of Communism and Zionism. Journal of the History of Philosophy 27 (3):491-493.score: 36.0
  39. Isaiah Berlin (2000). The Power of Ideas. Princeton University Press.score: 36.0
    The essays collected in this new volume reveal Isaiah Berlin at his most lucid and accessible. He was constitutionally incapable of writing with the opacity of the specialist, but these shorter, more introductory pieces provide the perfect starting-point for the reader new to his work. Those who are already familiar with his writing will also be grateful for this further addition to his collected essays. The connecting theme of these essays, as in the case of earlier volumes, is the crucial (...)
     
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  40. Gerhard Biller (1990). Early Zionism and the Jews. Studies on the Programmes and Historical Context of Early Zionism Up to 1897. Philosophy and History 23 (2):181-183.score: 36.0
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  41. Sd Breslauer (1994). Kaplan, Mordecai Approach to Jewish Mysticism+ the Cabala and the Transformation of Medieval Validation Into Modern Zionism. Journal of Jewish Thought and Philosophy 4 (1):39-54.score: 36.0
     
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  42. Raphael Loewe (1947). A Jewish Answer to Zionism'. Hibbert Journal: A Quarterly Review of Religion, Theology and Philosophy 45 (2):137-43.score: 36.0
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  43. I. Schnell (1998). Transformations in the Myth of the Inner Valleys as a Zionist Place. Philosophy and Geography 3:97-118.score: 36.0
     
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  44. Jason Caro (2009). Levinas and the Palestinians. Philosophy and Social Criticism 35 (6):671-684.score: 30.0
    Levinas is often credited with introducing a strong notion of ethics into postmodern thought. But his commitment to Zionism, his views on the Palestinian people, and his underformulated theory of justice raise questions about the desirability of his thinking for politics. In this study, the well-known encounter between Levinas and the Palestinians is addressed in order to determine how his philosophy of ethics can be deployed for political ends. As the philosopher famously concerned with the connection between self (...)
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  45. Eric Dietrich (2011). There Is No Progress in Philosophy. Essays in Philosophy 12 (2):9.score: 27.0
    Except for a patina of twenty-first century modernity, in the form of logic and language, philosophy is exactly the same now as it ever was; it has made no progress whatsoever. We philosophers wrestle with the exact same problems the Pre-Socratics wrestled with. Even more outrageous than this claim, though, is the blatant denial of its obvious truth by many practicing philosophers. The No-Progress view is explored and argued for here. Its denial is diagnosed as a form of anosognosia, (...)
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  46. Babette E. Babich (2003). On the Analytic-Continental Divide in Philosophy : Nietzsche's Lying Truth, Heidegger's Speaking Language, and Philosophy. In C. G. Prado (ed.), A House Divided: Comparing Analytic and Continental Philosophy. Humanity Books.score: 27.0
    On the political nature of the analytic - continental distinction in professional philosophy and the general tendency to discredit continental philosophy while redesignating the rubric as analytically conceived.
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  47. Lydia Patton (2010). Review: Makkreel and Luft (Eds), Neo-Kantianism in Contemporary Philosophy. [REVIEW] Philosophy in Review 30 (4):280-282.score: 27.0
    A volume dealing seriously with the influence of the major schools of Neo-Kantian thought on contemporary philosophy has been needed sorely for some time. But this volume of essays aims higher: it 'is published in the hopes that it will secure Neo-Kantianism a significant place in contemporary philosophical discussions' (Introduction, 1). The aim of the book, then, is partly to provide a history of major Neo-Kantian thinkers and their influence, and partly to argue for their importance in contemporary (continental) (...)
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  48. Joshua Knobe (2007). Experimental Philosophy. Philosophy Compass 2 (1):81–92.score: 27.0
    Claims about people's intuitions have long played an important role in philosophical debates. The new field of experimental philosophy seeks to subject such claims to rigorous tests using the traditional methods of cognitive science – systematic experimentation and statistical analysis. Work in experimental philosophy thus far has investigated people's intuitions in philosophy of language, philosophy of mind, epistemology, and ethics. Although it is now generally agreed that experimental philosophers have made surprising discoveries about people's intuitions in (...)
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  49. Neil Levy & Yasuko Kitano (2011). We're All Folk: An Interview with Neil Levy About Experimental Philosophy and Conceptual Analysis. Annals of the Japan Association for Philosophy of Science 19:87-98.score: 27.0
    The following is a transcript of the interview I (Yasuko Kitano) conducted with Neil Levy (The Centre for Applied Philosophy and Public Ethics, CAPPE) on the 23rd in July 2009, while he was in Tokyo to give a series of lectures on neuroethics at The University of Tokyo Center for Philosophy. I edited his words for publication with his approval.
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  50. Jennifer Nagel & Kaija Mortensen (forthcoming). Armchair-Friendly Experimental Philosophy. In Justin Sytsma & Wesley Buckwalter (eds.), A Companion to Experimental Philosophy. Blackwell.score: 27.0
    Once symbolized by a burning armchair, experimental philosophy has in recent years shifted away from its original hostility to traditional methods. Starting with a brief historical review of the experimentalist challenge to traditional philosophical practice, this chapter looks at research undercutting that challenge, and at ways in which experimental work has evolved to complement and strengthen traditional approaches to philosophical questions.
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