23 found
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  1.  78
    Ramon Lull and ecstatic kabbalah: A preliminary observation.Moshe Idel - 1988 - Journal of the Warburg and Courtauld Institutes 51 (1):170-174.
  2. Jacques Derrida and kabbalistic sources.Moshe Idel - 2007 - In Bettina Bergo, Joseph D. Cohen & Raphael Zagury-Orly (eds.), Judeities: questions for Jacques Derrida. New York: Fordham University Press.
     
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  3.  46
    Some Remarks on Ritual and Mysticism in Geronese Kabbalah.Moshe Idel - 1994 - Journal of Jewish Thought and Philosophy 3 (1):111-130.
  4. The throne and the seven-branched candlestick: Pico Della mirandola's hebrew source.Moshe Idel - 1977 - Journal of the Warburg and Courtauld Institutes 40 (1):290-292.
  5. Brill Online Books and Journals.Michael Fishbane, Kalman P. Bland, Moshe Idel, Avraham Shapira & Peter Ochs - 1992 - Journal of Jewish Thought and Philosophy 1 (1).
     
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  6. Avraham Abulʻafyah: lashon, Torah ṿe-hermenoiṭiḳah.Moshe Idel - 1994 - Yerushalayim: Shoḳen.
     
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  7.  23
    Androgynie et égalité dans la Kabbale théosophico-théurgique.Moshe Idel - 2004 - Diogène 208 (4):30-43.
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  8. Abulafia's Secrets of the Guide: A linguistic Turn: A linguistic Turn.Moshe Idel - 1998 - Revue de Métaphysique et de Morale 4:495-528.
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  9. Dignitates and Kavod: Two theological concepts in Catalan mysticism.Moshe Idel - 1996 - Studia Lulliana 36 (92):69-78.
     
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  10.  10
    Essays in honor of Moshe Idel.Moshe Idel, Sandu Frunză & Mihaela Frunză (eds.) - 2008 - Cluj-Napoca: Provo Press.
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  11. Franz Rosenzweig and the Kabbalah.Moshe Idel - 1988 - In Paul R. Mendes-Flohr (ed.), The Philosophy of Franz Rosenzweig. Hanover: Published for Brandeis University Press by University Press of New England. pp. 162--171.
     
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  12.  29
    Gazing at the Head in Ashkenazi Hasidism.Moshe Idel - 1997 - Journal of Jewish Thought and Philosophy 6 (2):265-300.
  13.  39
    Hermeneutics in Hasidism.Moshe Idel - 2010 - Journal for the Study of Religions and Ideologies 9 (25):3-16.
    The present article argues that the Hasidic exegesis differs dramatically from most of the Kabbalistic schools that preceded it. Symbolic exegesis based upon the importance of a theosophical understanding of divinity was relegated to the margin. One major characteristic of the Hasidic masters is that they preferred binary types of oppositions that in their view shape the discourse of the sacred texts. They became much less interested in the Bible as a reflection of the inner and dynamic life of God, (...)
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  14.  26
    (1 other version)La kabbale juive et le platonisme au Moyen Age et à la Renaissance.Moshe Idel - 1993 - Revue des Sciences Religieuses 67 (4):87-117.
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  15.  71
    Perceptions of Kabbalah in the second half of the 18th century.Moshe Idel - 1992 - Journal of Jewish Thought and Philosophy 1 (1):55-114.
  16.  65
    The anthropology of Yohanan alemanno: Sources and influences.Moshe Idel - 1988 - Topoi 7 (3):201-210.
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  17. The camouflaged sacred in Mircea Eliade's self-perception, literature, and scholarship.Moshe Idel - 2010 - In Christian K. Wedemeyer & Wendy Doniger (eds.), Hermeneutics, politics, and the history of religions: the contested legacies of Joachim Wach and Mircea Eliade. New York: Oxford University Press.
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  18.  23
    «Unio Mystica» as a Criterion: Some Observations on «Hegelian» Phenomenologies of Mysticism.Moshe Idel - 2001 - Journal for the Study of Religions and Ideologies 1 (1):19-41.
    During the Renaissance period, Jewish mysticism was considered as one of the most important form of religious literature. In the twentieth century however, two major developments can be singled out: the Hegelian one envi- sions the future as open to progress, for the emergence of an even more spiritual version of the religion as mani- fested in the past, the archaic one sees the forms of reli- gion as more genuine religious modalities. Problematically in these phenomenologies is the generic attitude (...)
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  19.  49
    Androgyny and Equality in the Theosophico-Theurgical Kabbalah.Moshe Idel - 2005 - Diogenes 52 (4):27-38.
    Androgyny has more than one meaning. It may refer to the anatomical coexistence of two sorts of sex organs in the same body; or else to the allegory of a form of spiritual perfection. In other cases, it is related to the explicit coexistence of male and female qualities in the same entity. From a study of the various expressions used in the Hebrew of the Bible to evoke the dual nature of the first human, an attempt is made here (...)
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  20.  30
    On Talismanic Language in Jewish Mysticism.Moshe Idel - 1995 - Diogenes 43 (170):23-41.
    Linguistic magic can be divided into three major categories: the fiatic, the Orphic and the talismanic. The first category includes the creation of the signified by its signifier, the best example being the creation of the world by divine words. The Orphic category assumes the possibility of enchanting an already existing entity by means of vocal material. Last but not least is the talismanic, based on the drawing of energy by means of language, in order to use this energy for (...)
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  21. Sefer ha-yovel li-Shelomoh Pines: bi-melot lo shemonim shanah.Shlomo Pines, Moshe Idel, Warren Harvey & Eliezer Schweid (eds.) - 1988 - Yerushalayim: Bet ha-sefarim ha-leʼumi ṿeha-universiṭaʼi.
  22. Studies in the History of Jewish Thought.Shlomo Pines, Warren Zev Harvey & Moshe Idel - 1999 - Tijdschrift Voor Filosofie 61 (3):629-629.
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  23. Brill Online Books and Journals.Steven M. Wasserstrom, Elliot R. Wolfson, Ephraim Kanarfogel & Moshe Idel - 1994 - Journal of Jewish Thought and Philosophy 3 (1).
     
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