This article discusses the national identity of the Yemenite Jews as portrayed in Majdi Saleh’s novelThe Journey of Buried Secrets. The novel, in addition to being a journey to the ancient past of Yemen, is a journey to the secret life of the Yemenite Jews as well. It is an exploration of their customs, traditions, worries, passions and identity. The writer has been able to dive deep into the depths of Yemeni society, both Muslim and Jewish, (...) depicting the beauty of Yemen architecture, ancient inscriptions and living styles of bygone days. Saleh’s novel presents a new perspective of the Yemenite Jew, one who identifies himself with Yemen and feels proud of this attachment to the land of his birth. The article argues that Yemenite Jews have been emotionally and cognitively attached to their motherland and perceived themselves as being Yemenites belonging to the country where they were born and grew up. It asserts that such a sense of belonging is the outcome of religious tolerance and coexistence of the larger Muslim community. (shrink)

This paper aims to clarify the role the double plays in the constitution of identity, focusing on the movement between the individual and the collective level. Notably, the latter today is often considered through the lens of identity politics. The double, I argue, poses an alternative to this type of politics, by showing the interdependence of groups. As a case study, this paper focuses on the complex relationship between the anti-Semite and the Jew as depicted by Sartre. I (...) begin with a psychoanalytical examination of the figure of the double,follow on with an analysis of Sartre's work in the light of the double, and conclude with Girard's theory of mimetic desire. (shrink)

Introduction -- Roots, rootlessness, and fin de siècle France -- Stranger and self: Sartre's Jew -- Anti-Semite and Jew -- Dialectical history, unhappy consciousness, and the Messiah -- The ethics of uprootedness: Emmanuel Levinas's postwar project -- Literary unrest: Maurice Blanchot's rewriting of Levinas --"The Last of the Jews": Jacques Derrida and the case of the figure -- The cut -- The exemplar -- Conclusion.

In this article I discuss the history of Italian Jews from the Emancipation to the racial laws of 1938 and their present-day attitudes to Judaism and the State of Israel. My aim is to suggest how the policy of social integration enabled Italian Jews to construct a new identity without losing their ancestral heritage. The example of Italian Jewry is relevant to understanding the growing need in today‘s European Union—now comprising 27 countries with different languages, cultures, and (...) values—of revising the concept of national identity and of exploring ways of constructing a new European identity. (shrink)

Heather, Bede Review of: Neither jew nor Greek: A contested identity, by James D. G. Dunn, Grand Rapids and Cambridge: Wm. B. Eerdmans, 2015, pp. 946, $62.19.

In this paper I propose to examine a mythical character that has a tremendous influence on the debate over the new Israeli-Jewish identity. The paper argues that the Wandering/Eternal Jew, aside from its intrinsic importance for Jewish History, functions as a mechanism through which the opposition with the Sabra is maintained in Israeli society. Present time history textbooks try to capture only those aspects of Israeli history relevant for modern contemporary society and culture, for the great majority of scholars (...) the myth of the Eternal Jew being a grotesque falsification. Despite this though, the character of the Eternal relates to different aspects of the identity- problems raised by the opposition Jewish versus Israeli and can be absolutely relevant in this sense. (shrink)

In a statement too strong even to summarize his own views, Jean-Paul Sartre famously declares in “Existentialism is a Humanism” that “man is nothing other than what he makes of himself.” It is bad faith, according to him, to attribute what I am to my family, culture, condition, etc., because through awareness of what I am and have been, I can determine whether what I am will continue into the future. Human being, as a result, is nothing but what he (...) or she has chosen or decided. In “On the Necessity and Impossibility of Being a Jew,” Jean Améry rejects that view.He explicitly rejects the idea that “I am what I am for myself and in myself, and nothing else.” In doing so, he is one of a group of Jewish thinkers, including Emmanuel Levinas and Jacques Derrida, who reject Sartre’s ideas about Jewish identity and identi ty more generally, ideas expressed particularly in Reflections on the Jewish Question but amplified by views expressed in “Existentialism is a Humanism” and Being and Nothingness.Those in the group go out of their way to express their gratitude to Sartre f or writing on “the Jewish question” after the war --Sartre who wrote because he saw no mention of the 77,000 Jews in France who were deported and murdered by the Nazis. (shrink)

The Business of Identity: Jews, Muslims, and Economic Life in Medieval Egypt. By Phillip I. Ackerman-Lieberman. Stanford Studies in Jewish History and Cultures. Stanford, Calif.: Stanford University Press, 2014. Pp. xvi + 446. $65.

Pioneering biblical critic, theorist of democracy, and legendary conflater of God and nature, Jewish philosopher Baruch Spinoza (1632-1677) was excommunicated by the Sephardic Jews of Amsterdam in 1656 for his "horrible heresies" and "monstrous deeds." Yet, over the past three centuries, Spinoza's rupture with traditional Jewish beliefs and practices has elevated him to a prominent place in genealogies of Jewish modernity. The First Modern Jew provides a riveting look at how Spinoza went from being one of Judaism's most notorious (...) outcasts to one of its most celebrated, if still highly controversial, cultural icons, and a powerful and protean symbol of the first modern secular Jew. Ranging from Amsterdam to Palestine and back again to Europe, the book chronicles Spinoza's posthumous odyssey from marginalized heretic to hero, the exemplar of a whole host of Jewish identities, including cosmopolitan, nationalist, reformist, and rejectionist. Daniel Schwartz shows that in fashioning Spinoza into "the first modern Jew," generations of Jewish intellectuals -German liberals, East European maskilim, secular Zionists, and Yiddishists- have projected their own dilemmas of identity onto him, reshaping the Amsterdam thinker in their own image. The many afterlives of Spinoza are a kind of looking glass into the struggles of Jewish writers over where to draw the boundaries of Jewishness and whether a secular Jewish identity is indeed possible. Cumulatively, these afterlives offer a kaleidoscopic view of modern Jewish culture and a vivid history of an obsession with Spinoza that continues to this day."--Jacket. (shrink)

Harvey Mitchell’s book argues that a reassessment of Voltaire’s treatment of traditional Judaism will sharpen discussion of the origins of, and responses to, the Enlightenment. His study shows how Voltaire’s nearly total antipathy to Judaism is best understood by stressing his self-regard as the author of an enlightened and rational universal history, which found Judaism’s memory of its past incoherent, and, in addition, failed to meet the criteria of objective history—a project in which he failed. Calling on an array of (...) Jewish and non-Jewish figures to reveal how modern interpretations of Judaism may be traced to the core ideas of the Enlightenment, this book concludes that Voltaire paradoxically helped to foster the ambiguities and uncertainties of Judaism’s future. (shrink)

Harvey Mitchell’s book argues that a reassessment of Voltaire’s treatment of traditional Judaism will sharpen discussion of the origins of, and responses to, the Enlightenment. His study shows how Voltaire’s nearly total antipathy to Judaism is best understood by stressing his self-regard as the author of an enlightened and rational universal history, which found Judaism’s memory of its past incoherent, and, in addition, failed to meet the criteria of objective history—a project in which he failed. Calling on an array of (...) Jewish and non-Jewish figures to reveal how modern interpretations of Judaism may be traced to the core ideas of the Enlightenment, this book concludes that Voltaire paradoxically helped to foster the ambiguities and uncertainties of Judaism’s future. (shrink)

The first conceptual history of the development and evolution of the image of Jews and Jewish participation in modern German-speaking cosmopolitanist thought.

Freud completed his last book, on Moses and Monotheism, in 1939, while in his London exile. Its publication was deemed untimely, as its two main theses could be construed as a form of Jewish self-hatred. The first claim questions Moses’ Jewish origins and contends that the founder of the Jews was in fact an Egyptian; the second suggests that the Jews killed Moses and then created his myth as a coping mechanism for concealing their terrible deed. In this (...) article, I contend that Moses and Monotheism can be read as Freud’s intervention in debates on the ‘Jewish Question’. After revisiting Freud’s original argument (I), I assess its reception among leading Jewish intellectuals of the 20th century (II). I then use Freud’s arguments to look at the two key themes of the Jewish Question: understanding the defining features of Jewish identity (III) and the pervasiveness of antisemitism in Western culture (IV). (shrink)

We considered supererogatory behavior as illustrated by people who rescued Jews in Nazi Europe. When we did so, we encountered a puzzling empirical finding: rescuers insisted they had no choice in their life-or-death actions. Rescuers' perspectives -- how they saw themselves in relation to others -- served as a powerful constraint on choice as traditionally conceived. Traditional moral theories failed to provide satisfactory explanations for this phenomenon, and we turned to virtue ethics to determine whether this approach, with its (...) emphasis on character, would provide a useful philosophical tool for explicating rescue behavior.Our conclusion on virtue ethics is mixed. We find the focus on character found in virtue ethics is superior to the traditional rule-based theories of moral choice, with virtue ethics able to account both for the supererogatory nature of rescue behavior and for rescuers' reports that they had no choice. Yet even as virtue ethics provides insight into the way character forms the preconditions for moral action and affects what people define as moral situations, it fails to capture the critical role of perspective in moral choice. Nor does it provide an answer to the conundrum that troubles us when we consider the implications of rescue behavior: can we assign moral responsibility if character determines actions? The reports of the rescuers present a concrete description of what has been called a perception of a common humanity. It is this perspective that constitutes the particular moral imperative that moved the rescuers to risk their lives for others, and whose full explication eludes us. Supererogatorisches Verhalten zeigt sich bei Menschen, die im Europa der Nazizeit Juden gerettet haben. Dazu sind wir auf einen verwirrenden empirischen Befund gestoßen: Retter bestehen darauf, daß sie mit Bezug auf ihre Handlungen, bei denen es um Leben und Tod ging, gar keine Wahl gehabt haben. Die Retterperspektive - wie sich die Retter selbst in ihrer Beziehung zu anderen sehen - wirkte sich als eine machtvolle Beschränkung der Wahlmöglichkeiten aus, wie sie traditionell angenommen werden. Traditionelle Moraltheorien haben es nicht geschafft, befriedigende Erklärungen für dieses Phänomen zu liefern, und wir haben uns der Tugendethik zugewendet, um herauszufinden, ob sie, die den Charakter betont, ein nützliches philosophisches Hilfsmittel für die Erklärung derartigen Rettungsverhalten bereitstellt.Unsere Schlußfolgerungen bezüglich der Tugendethik sind gemischt. Wir sind der Ansicht, daß die Betonung des Charakters durch die Tugendethik den traditionellen, auf Regeln basierenden Theorien über moralische Wahlmöglichkeiten überlegen ist, wobei die Tugendethik sowohl der supererogatorischen Natur des Rettungsverhaltens als auch den Aussagen der Retter, sie hätten gar keine Wahl gehabt, Rechnung trägt. Obwohl die Tugendethik sogar Einsichten in die Art und Weise liefert, wie der Charakter die entscheidende Vorbedingung für moralisches Handeln bildet und wie Menschen moralische Situationen bestimmen, versagt sie doch dabei, die maßgebliche Rolle zu definieren, die die moralische Perspektive bei der moralischen Wahl spielt. Ebensowenig gibt sie eine Antwort auf das Rätsel, das uns beschäftigt, wenn wir die Implikationen des Rettungsverhaltens bedenken: Können wir moralische Verantwortlichkeit zuschreiben, wenn der Charakter die Handlungen bestimmt? Die Aussagen der Retter geben eine konkrete Beschreibung von etwas, was als Perzeption einer gemeinsamen Menschheit bezeichnet worden ist. Es ist diese Perspektive, die das besondere moralische Gebot in Kraft setzt, das die Retter dazu bewogen hat, ihr Leben für andere zu riskieren. Diese Perspektive läßt sich nicht vollständig erklären. (shrink)

Many pop culture pundits find characteristics of Jewish humor in their analysis of Jon Stewart's Jewish identity. Though no one has ever suggested that Stewart's a “good Jew,” Stewart still radiates a Jewish persona. This persona and Stewart's satiric treatment of Judaism echo Martin Buber's philosophy. What links the great humanist and the contemporary television satirist is that both point to the outside world and then explain to others what they should have seen. Our pursuit of Buber begins with (...) Stewart's life as a Jew. While it's impossible to watch The Daily Show without Stewart's Jewish persona being obvious, hearing an echo of Martin Buber's philosophy of engagement requires that we carefully review how Stewart's Jewish persona represents the great humanist. Buber insisted on political involvement and the seamless convergence of religion, ethics, politics, education, and art. (shrink)

Who are the Jews? What do they believe? Why is Israel so important to them? What's all this about self-hating Jews? These are just some of the questions that engage a Reform rabbi and a Humanist philosopher in their lively and intriguing conversations. From Antisemitism to Zionism, from animal slaughter kosher-style to the Zeitgeist of Jewish disparaging humour, rabbi Dan Cohn-Sherbok gives us the flavours, traditions and 'feel' of Jewish life and identity enmeshed in the importance of (...) the Holy Land, while philosopher Peter Cave gets him to dig deeper, revealing philosophical perplexities, unsettling questions -- and even Wittgenstein. The book is unique for it challenges unconscious assumptions such as the Jewish conviction that Judaism must survive and that Hitler must not secure a posthumous victory -- as well as widening eyes to searching questions concerning a nation's identity and what justifies territorial rights. Because Jewish humour plays a crucial role in Jewish life, this wide-ranging and thought-provoking exploration includes Jewish jokes and Dan's Jewish cartoons, all designed to add some spice to the dish of what it is like to be a Jew in these modern times. The dialogues introduce the non-Jewish to the Jewish world of argument, anguish and identity -- and will lead Jews to discover some fresh approaches and challenges to their interests and worries. For both Jews and non-Jews, this book casts lights -- with an engaging and accessible tone -- for, clearly, this rabbi and philosopher enjoy the cut and the thrust. (shrink)

_This book features a CD of rarely performed music, including a specially commissioned rap by Erik Weiner of Walter Benjamin's "Thesis on the Philosophy of History." _ Theodor W. Adorno was the prototypical German Jewish non-Jew, Walter Benjamin vacillated between German Jew and Jewish German, Gershom Scholem was a committed Zionist, and Arnold Schönberg converted to Protestantism for professional reasons but later returned to Judaism. Carl Djerassi, himself a refugee from Hitler's Austria, dramatizes a dialogue between these four men in (...) which they discuss fraternity, religious identity, and legacy as well as reveal aspects of their lives-notably their relations with their wives-that many have ignored, underemphasized, or misrepresented. The desire for canonization and the process by which it is obtained are the underlying themes of this dialogue, with emphasis on Paul Klee's _Angelus Novus _, a canonized work that resonated deeply with Benjamin, Adorno, and Scholem. Basing his dialogue on extensive archival research and interviews, Djerassi concludes with a daring speculation on the putative contents of Benjamin's famous briefcase, which disappeared upon his suicide. (shrink)

S. Leyla Gürkan’s The Jews as a Chosen People: Tradition and Transformation is a bold attempt to trace the concept of the election of Israel from its Biblical and early Rabbinic development to the early modern and post-holocaust periods. Written as the history of an idea, the common thread tying the work together is the account and analysis of how this single, sometimes thorny, question of “chosenness” has animated Jewish conceptions of identity throughout its history. The author’s focus (...) on this idea serves as the motivation of the work to describe how “the idea of chosenness . . . is the raison d’être of the Jewish religion as well as the Jewish people” (p. 1). The author describes the question of .. (shrink)

From Sartre to Levinas, continental philosophers have looked to the example of the Jew as the paradigmatic object of and model for ethical inquiry. Levinas, for example, powerfully dedicates his 1974 book Otherwise than Being to the victims of the Holocaust, and turns attention to the state of philosophy after Auschwitz. Such an ethics radically challenges prior notions of autonomy and comprehension-two key ideas for traditional ethical theory and, more generally, the Greek tradition. It seeks to respect the opacity of (...) the other and avoid the dangers of hermeneutic violence. But how does such an ethics of the other translate into real, everyday life? What is at stake in thinking the other as Jew? Is the alterity of the Jew simply a counter to Greek universalism? Is a rhetoric of exceptionalism, with its unavoidable ontological residue, at odds with shifting political realities? Within this paradigm, what then becomes of the Arab or Muslim, the other of the Jew, the other of the other, so to speak? This line of ethical thought-in its desire to bear witness to past suffering and come to terms with subjectivity after Auschwitz-arguably brackets from analysis present operations of power. Would, then, a more sensitive historical approach expose the Palestinian as the other of the Israeli? Here, Zahi Zalloua offers a challenging intervention into how we configure the contemporary. (shrink)

A myth exists that Jews can embrace the cultural components of Judaism without appreciating the legal aspects of the Jewish tradition. This myth suggests that law and culture are independent of one another. In reality, however, much of Jewish culture has a basis in Jewish law. Similarly, Jewish law produces Jewish culture. Roberta Rosenthal Kwall develops and applies a cultural analysis paradigm to the Jewish tradition that departs from the understanding of Jewish law solely as the embodiment of Divine (...) command. (shrink)

Responding to Gil Anidjar's “Jesus and Monotheism” and its posing of the “Christian Question,” in this paper I return to Freud's Moses and Monotheism and its narrative of Jewish self-division. In highlighting the retroactive formation of identity, I note both its temporal dimension and the force of exclusivity it generates. This reading suggests a contrast between such theo-political communities, with their legacies of affiliation, and Christian self-absolution (the refusal of constitutive self-division) with its image of a new man. I (...) take a brief detour through Marx and Schmitt to examine the founding structures of secular modernity and the entanglement of liberalism with Christianity. Pursuing a hint offered by Anidjar that Christianity is not quite a tradition, I conclude that for Freud, the “Christian question” emerges as a kind of enigma: the dream of a community divorced from human modes of transmission, unbound by legacies of filiation to the past, and replacing the collective memory of a people with the end of human collectivity. (shrink)

This paper seeks to situate Jewish individuals from the upper echelons of the Mongol government in Iran and Iraq (1258‒1335) in relation to the process of confessional, Sunnī-Shīʿī polarization. Focusing on the case of the Baghdadi Jewish physician and vizier Saʿd al-Dawla (d. 1291), I explore how the Jewish minister sought to take advantage of Twelver-Shīʿī rise to prominence under the Mongols. I argue that the vizier attempted to strike an alliance with the Shīʿī communities in Iraq and with influential (...) Shīʿī families with long-established ties to the Mongol regime, in order to curtail resistance to his policies and to the Jewish dominance in the realm’s bureaucracy. I consider Saʿd al-Dawla’s endeavors within the broader historical context of Shīʿī-Jewish relations. The article concludes by examining the two decades following Saʿd al-Dawla’s downfall, when a group of eminent Jewish physicians at the Mongol court converted to Islam. I show how these converts continued to exploit the process of politicization of confessional identities under the Mongols. (shrink)

This review article presents and summarises my doctoral dissertation ‘Reading Romans, Constructing Paul(s): A Conversation between Messianic Jews in Jerusalem and Paul within Judaism Scholars’, defended on 24 September 2021 at Lund University. It is a highly interdisciplinary study between New Testament studies and the anthropology of Christianity. It focuses on Paul and readings of Romans 11, where the Messianic Jewish readings originate from ethnographic fieldwork conducted in Jerusalem through so-called Bible-reading interviews. This article summarises each chapter, provides examples (...) from the empirical chapters ‘Identity and Torah’, ‘Relations and Yeshua’ and ‘Time and Land’, and finishes by pointing out three major conclusions followed by three additional key contributions that the study makes. (shrink)

Identity is a concept that evolves over the course of life. Identity develops over time and can evolve, sometimes drastically; depending on what directions we take in our life. In the age of globalization, a human being is more aware than old times regarding his community, social and national affairs. A person who identifies himself as part of a particular political party, of a particular faith, and who sees himself as upper-middle class, might discover that in later age, (...) he's a very different person. Perhaps he's no longer interested in politics, he's changed his religion, and he's living on less money than when he was in his younghood. Any variation is possible during a person's life span. -/- Religious Identity: A person's religious identity is the name of the religion that they identify themselves with. In this society people want to know, "What religion are you?" Generally they expect a one-word answer with the name of a religion that expresses their religious identity. A person might say they are a Buddhist - or a Christian - or a Jew - or a Muslim - or a Hindu. These are examples of religious identities. Recent developments in the field of social sciences in general and sociology in particular suggest a gradual tendency towards revival of interest on the issue of religion and identity. It is plausible that religion and identity may be positively correlated. The link between religion and identity can be contextualized through the exploration of the self. -/- Identity Politics: Identity politics is a political style that focuses on the issues relevant to various groups defined by a wide variety of shared characteristics, including, but not limited to, race, social class, religion, sex, gender, ethnicity, ideology, nationality, sexual orientation, gender expression, culture, currency, shared history, medical conditions, profession, and other of the many ways in which people differ from each other, and into which they may be classified or classify themselves. This concept played an important role in shaping social and national sphere. -/- Social Justice: Social justice denotes the equal treatment of all citizens without any social distinction based on caste, colour, race, religion, sex and so on. It means absence of privileges being extended to any particular section of the society, and improvement in the conditions of backward classes (SCs, STs, and OBCs) and women. Social Justice is the foundation stone of Indian Constitution. Indian Constitution makers were well known to the use and minimality of various principles of justice. Social justice found useful for everyone in its kind and flexible form. -/- Although social justice is not defined anywhere in the constitution but it is an ideal element of feeling which is a goal of constitution. Feeling of social justice is a form of relative concept that is changeable by the time, circumstances, culture and ambitions of the people. Social inequalities of India expect solution equally. Under Indian Constitution the use of social justice is accepted in wider sense, which includes social and economical justice both. -/- The major objective of this paper is to critical analyze all the above mentioned conceptions and see their relation with reference to a national character building as the present scenario of India showed a identity crisis between individual’s religious identity and secular objectives of the constitutions. The negative effect of the identity politics ruin ideal nation’s character and negatively affects the concept of social justice too. For a better nation we should a balanced state of affairs where every citizen has a space to develop him/her self and a motivation to contribute in development of India. -/- Note : This is submitted for a Three-Day Philosophy Teachers' Meet of North-Western Zone sponsored by ICPR, New Delhi to be organized by the Department of Guru Nanak Studies, Guru Nanak Dev University, Amritsar on 29th to 31st Dec. 2015 with the theme "The Crisis of Multiple Identities in Contemporary World" . (shrink)

Review of Mercédesz Czimbalmos's Intermarriage, Conversion and Jewish Identity in Contemporary Finland. A Study of Vernacular Religion in the Finnish Jewish Communities.

During his more than fifty-year writing and teaching career, Horace M. Kallen (1882-1974), the American Jewish philosopher who coined the term "cultural pluralism," incorporated into his pragmatism-infused philosophy of life a number of different sciences, from racial science to psychology and physics. Part biography, part cultural history, "Horace Kallen Confronts America" offers fresh insight into the larger question of how social discourses shape modern American Jewish identity.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Beside Still Waters: Jews, Christians and the Way of the BuddhaPaul L. SwansonThis is a very moving collection of essays by committed Jews and Christians who have learned from and experienced Buddhism over a good portion of their lives. The names of the authors will be familiar to anyone with even a passing acquaintance with Buddhist-Christian dialogue of the past twenty to thirty years. The essays (...) are inspiring without being sentimental. It is tempting (and would probably be easier) to give brief comments about each of the numerous choice and thoughtful essays in this collection, to offer kudos to old friends and colleagues, as many reviews have already done. Instead, in the short space given to me, I would like to concentrate on the essay by Terry Muck on "Living in God's Grace," and use this opportunity to comment briefly on the importance of dialogue for people of a "conservative" persuasion.I especially appreciate the essay by Terry Muck because he succeeds sublimely in the difficult (and touchy) task of justifying the importance of learning from Buddhism for someone from a conservative Protestant background. I did my undergraduate studies at the same college (at around the same time) as Terry—Bethel College —a midsize, Midwestern, evangelical Protestant milieu. The attitude of many students (and faculty) at Bethel (at least in the early 1970s) was reflected in a comment I overheard from a fellow student in the class we were taking on "World Religions": "Why do we have to study other religions when we already have The Truth?" In retrospect, hearing this comment was a defining moment for me, and my antipathy to this statement and my strong belief that this comment reflected a mistaken (and arrogant, un-Christian) attitude propelled me to return to Japan and study Japanese religions, eventually leading to a focus on Buddhist studies and a career as a "Buddhologist." Like Terry, I still value my Christian identity and commitment, and yet find that my spiritual journey has been enriched beyond measure by living a variety of religious experiences, most prominently from the Buddhist traditions.As Terry points out in his essay, such an openness to other religions is looked on with suspicion, at best, from much of the evangelical Christian community. In a later essay in this book Norman Fischer (reflecting Kris Kristofferson?) uses the phrase "we are walking contradictions" (p. 252). But is this really so? Must commitment to one tradition exclude being enriched by others? Of course not. I myself feel the "contradiction" only when trying to explain it to other people; in daily life, the "contradictions" are not a cause for tension but more a source of enrichment. Perhaps the case of dual cultures or multiple ethnic or national backgrounds is somewhat analogous here. I, personally, am an American by citizenship, though I cannot (and do not wish to) claim to be only American. I was born and raised and have lived most of my life here in Japan, but I cannot (and do not wish to) claim to be Japanese. Must this be a contradiction? Does this give me a double identity, or no identity at all, or just make identity more multivalent and richer? And is this not analogous to many of our experiences of multiple religious belonging, or at least of multiple religious heritages? Cannot this openness be reconciled with the evangelical concerns of conservative Protestants? Terry's essay shows that it can.To return to Terry Muck's essay, he not only defends his own personal involvement in dialogue and the importance of learning from other religious traditions, but [End Page 263] directly faces one of the greatest imperatives for interreligious understanding: acceptance of the dialogical challenge by those of a conservative persuasion. He eloquently spells out how (at least for him) openness to other religions springs naturally from his hope as a Christian based on God's grace, and points out that there are limits to just "being a good Christian in the Church" (p. 194), cut off from the hurly-burly of the world.To look at this point from another perspective, I believe that the conservative members of the worldwide... (shrink)

Judaism is one of the oldest surviving religious traditions in the world. The Jews, who base their history on Abraham and his son Isaac, began to be called religion with Moses. The Jews, who lived their golden age in and around Jerusalem during the David and Solomon periods, also built the Temple, which was at the center of their religious life. The Jews, who rebuilt the Temple during the Babylonian exile and subsequently Ezra's reign, lived in these (...) lands until the destruction of the temple by the Romans in 70 AD. The statelessness that started after the destruction of the temple had an important place in the Jewish identity. The exile life, which continued for two thousand years, caused the Jews to go to different parts of the world and live there. In this period, which is expressed as the period of exile, Jews lived in many regions such as Africa, Anatolia, Europe and America. The arrival of the Jews in the Americas dates back to the Columbus era. Jews were present in South America and subsequently in the British colonies. Currently, most of the Jews in the world live in the USA. Among the Jews who went to the Americas, Ashkenazi and Sephardic Jews constitute the majority. However, in the Americas, Jews have formed different groups over time. These include groups such as Conservative, Orthodox, Reformist, and Reconstructionist. Jewish groups formed by African-Americans also have a special place among these formations. These African-American Jews in the USA, are discussed within the framework of this article. In the article, firstly, a piece of brief information about Judaism in America was given, and then the relations between Blacks and Jews were discussed. Afterward, the main features of these formations, which are of African origin and consider themselves the descendants of the Israelites, are emphasized. Finally, the Jewish groups established by Black Jews were contacted and if they had different practices and beliefs from the others, they were included. The research was carried out based on the literature review and information was given about the prominent black Jewish groups. (shrink)

Conventional wisdom holds that Judaism is indifferent or even suspiciously hostile to the visual arts due to the Second Commandment's prohibition on creating "graven images," the dictates of monotheism, and historical happenstance. This intellectual history of medieval and modern Jewish attitudes toward art and representation overturns the modern assumption of Jewish iconophobia that denies to Jewish culture a visual dimension. Kalman Bland synthesizes evidence from medieval Jewish philosophy, mysticism, poetry, biblical commentaries, travelogues, and law, concluding that premodern Jewish intellectuals held (...) a positive, liberal understanding of the Second Commandment and did, in fact, articulate a certain Jewish aesthetic. He draws on this insight to consider modern ideas of Jewish art, revealing how they are inextricably linked to diverse notions about modern Jewish identity that are themselves entwined with arguments over Zionism, integration, and anti-Semitism. Through its use of the past to illuminate the present and its analysis of how the present informs our readings of the past, this book establishes a new assessment of Jewish aesthetic theory rooted in historical analysis. Authoritative and original in its identification of authentic Jewish traditions of painting, sculpture, and architecture, this volume will ripple the waters of several disciplines, including Jewish studies, art history, medieval and modern history, and philosophy. (shrink)

s Jewish identity contributed to his philosophical outlook. His life in a Hungarian-acculturated, nonobservant Jewish family in the last decades of the Austro-Hungarian Empire; his experience as a Jew emigrating from Hitler’s Germany; and his thoughts about Zionism informed his theory of knowledge. During the late 1930s and 1940s, he worked to reconcile his Jewish identity with his commitments to Christianity, and this tension contributed to his thinking about the nature of scientific discovery. The malapropism baptized Jew characterizes (...) the scientist on the verge of discovery, one who occupies a twilight world between adherence and apostasy with regard to the scientific community. Key Words: Jewish identity • Hungarian Jews • Karl Popper • Zionism • scientific discovery. (shrink)

Can one expect religious minorities to be committed to a liberal democratic state? Can a democratic, Western, liberal state be open and safe for all – both ultra-orthodox and secular alike – and count on the allegiance of all? Does this require that religious minorities ‘hide’ their religious identity and conform to prevailing laws and customs and express their religious views and practices only in the privacy of their own homes? Or should minorities request that they receive public recognition? (...) Ought such minorities tolerate opposing views and practices on matters that are central to their faith, or should they request that these are not expressed in public? In this paper, I discuss and evaluate four possible responses to these questions. (shrink)

Andrei Oisteanu, The Image of the Jew in Romanian Culture Humanitas Publishing House, Bucharest, 2001.

Throughout history the image of the non-Jew in Judaism has profoundly influenced the way in which Jews interact with non-Jews. It has also shaped the understanding that Jews have of their own identity, as it determines just what distinguishes them from the non-Jews around them. A crucial element in this is the concept of Noahide law, understood by the ancient rabbis and subsequent Jewish thinkers as incumbent upon all humankind, unlike the full 613 divine commandments (...) of the Torah, which are incumbent on Jews alone. The approach adopted in this now classic study is to consider the history of the idea of Noahide law, and to show how the concept is relevant to practical discussions of the halakhah pertaining to non-Jews and to relations between Jews and non-Jews. The seven chapters that make up the first part of the study examine each of the Noahide laws in turn, with a view to showing their halakhic development in the rabbinic sources, in the codes, and in the responsa literature. The discussion draws primarily on classical texts by traditional commentators as they attempt to deal with living issues from the rabbinic world as equally vital concerns in their own time. The second part deals with the theory of Noahide law, concluding with a consideration of why it is an appropriate starting point for Jewish philosophy today. (shrink)

The first book devoted to Derrida's Marranism - his paradoxical 'non-Jewish Jewishness' - connecting it to the Derridean themes of exile, survival, betrayal and autobiography.

The question of what subjects Paul addresses in his letters has been a matter of debate in New Testament scholarship. This debate shows the evolution of Pauline studies, whereby early scholars argued that Paul addressed topics ranging from questions of human existence, to relations between Jews and Gentiles, and even topics connecting Paul with the Roman Empire. Most of these scholars view Paul mainly from a religious perspective, particularly in terms of the relationship between Judaism and Christianity. However, viewing (...) Paul from a Jewish versus a Christian religious perspective only fails to present the multivalent function of the Pauline corpus. This article employs social identity theory to read Galatians 3:1–10 in order to defend the argument that Paul employs his letters to construct a superordinate identity for his community which embraces not only political perspectives but also has religious and economic trajectories.Contribution: The application of identification, contest and comparison, concepts derived from sociology, to analyze Galatians 3:1-10 in reference to 1st century economic, religious and political contexts to explain the multivalent nature of early Christian identity, contributes to multidisciplinary research aspects of Biblical studies which is in tandem with the scope of HTS Theological Journal. (shrink)

The ArgumentWhereas eugenics aspired to redeem the human species by forcing it to face the realities of its biological nature, Zionism aspired to redeem the Jewish people by forcing it to face the realities of its biological existence. The Zionists claimed that Jews maintained their ancient distinct “racial” identity, and that their regrouping as a nation in their homeland would have profound eugenic consequences, primarily halting the degeneration they fell prey to because of the conditions imposed on them (...) in the past. Some Zionists believed in a Lamarckian driven eugenics that expected the “normalization” of Jewish life styles to change their constitution. Others believed that transforming conditions would shift selective pressures exerted on the Jewish gene pool. (shrink)

Obtaining community consent before conducting genetic research seems to be a way of ensuring that a whole community is not harmed against its wishes—that all Jews, or all African Americans, or all Hutterites are not forced to learn things about themselves they would rather not know, or are not forced into identities they would rather not have. Unfortunately, there are insurmountable problems both in identifying the right representatives of the community and in obtaining their consent.