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1.
Claude B. Stuczynski 《Jewish History》2011,25(2):229-257
Past historiography concerning the question of identity among Portuguese New Christians was divided between those who located
identity in the deep “inner selves” of conversos, and those who perceived New Christian identities as reactive byproducts
of the environment. Among the latter, António José Saraiva claimed that the stereotypical identification of the conversos as Judaizers by the Holy Office was a determining factor in framing their real identities, sometimes creating a paradoxical
phenomenon of “self-fulfilling prophecy.” This article continues to explore the shaping influence of environment upon identity-construction,
but in totally different way. Instead of denying the reality of Portuguese crypto-Judaism by questioning the reliability of
the inquisitorial sources, this article will claim that the corporate (in the sense of a united body) character of Early Modern
Portuguese politics was a major obstacle to the integration of the New Christians into Old Christian society. Moreover, a
study of a pro-converso tract written during the Habsburg period by the arbitrista Martín González de Cellorigo (1619) will show that profound political structures were fundamental in framing many of Portuguese
New Christian identities. 相似文献
2.
Scott Spector 《Jewish History》2006,20(3-4):349-361
Between the Enlightenment and the Holocaust, a wide range of German-speaking Jewish subjects shared certain assumptions about
a problematic associated with being Jewish and living in a non-Jewish German society (and the concomitant process of relative
“assimilation”). The categories of identity and culture that undergirded this problematic became part of a shared lexicon
of a German-Jewish “identity crisis”—a lexicon that was handed down to the historiography of German Jews that would develop
after the community’s destruction. The author of this contribution challenges the validity of some of these categorical assumptions
by setting them against the varied background of German-Jewish experience in the nineteenth and twentieth centuries, offering
a model of subjectivity (rather than identity) that might allow the historiography to break out of the cyclical repetition
in which it currently finds itself. By examining specific exemplars, including Gershom Scholem, Edith Stein, Martin Buber,
and others, the author models a reading strategy that would be appropriate for German-Jewish subjectivity. 相似文献
3.
Bruno Feitler 《Jewish History》2011,25(2):207-227
The present work examines the history of a group of New Christians who were imprisoned by the Portuguese Inquisition between
1730 and 1740 in the northeastern Brazilian Captaincy of Paraíba. Our purpose is to assess the importance of Jewish interventions
to the maintenance or resurgence of Jewish practices and Jewish identity among Portuguese conversos. Our point of departure is a discussion of three specific periods in the history of the New Christians of the Brazilian northeast:
First, a period during which an openly-professing and Jewish community existed legally in Pernambuco under Dutch rule (1630–1654);
second, the post-Dutch period, when a crypto-Jew who was not related to the group and harbored a stronger faith than its members,
revived crypto-Jewish practices and instilled a crypto-Jewish identity among them. Third, we examine a much more recent period,
beginning in the 1970s, in which historiography itself has played a central role in causing the local resurgence of crypto-Judaic
practice and identity. We attempt to demonstrate that, contrary to the claims of traditional historiography on conversos, the Judaic practices and beliefs of the descendants of the Iberian Jews who converted to Christianity during the fifteenth
century did not survive or reappear as a consequence of an uninterrupted cultural transmission of Jewish precepts; rather,
these beliefs and practices survived because of external influences that the New Christians experienced in the course of their
history. 相似文献
4.
Marcin Wodziński 《Jewish History》2007,21(3-4):279-303
This essay discusses the development of policies regarding Jewish agricultural settlement in the Kingdom of Poland during
the first half of the nineteenth century, focusing on the gaps between legal rulings and administrative practices, as well
as on declared and hidden motivations. It argues that official policy toward Jewish agricultural settlement reflected the
tensions present in so many discussions of the “Jewish question” in Poland between declared ideology and subconscious phobias
and stereotypes. As proponents of Enlightenment ideology, Polish liberals advocated projects meant to reform Jewish society,
including productivization. At the same time, they expressed misgivings that the strengthening of Jewish society might harm
Christians. The result was striking ineffectiveness, which led to repeated failures, a growing disillusionment in Jewish circles,
and the failure of the reform projects themselves. 相似文献
5.
Gerhard Schurz 《Synthese》2011,178(2):307-330
While “scientism” is typically regarded as a position about the exclusive epistemic authority of science held by a certain
class of “cultured despisers” of “religion”, we show that only on the assumption of this sort of view do purportedly “scientific”
claims made by proponents of “intelligent design” appear to lend epistemic or apologetic support to claims affirmed about
God and God’s action in “creation” by Christians in confessing their “faith”. On the other hand, the hermeneutical strategy
that better describes the practice and method of Christian theologians, from the inception of theological reflection in the
Christian tradition, acknowledges the epistemic authority of the best available tests for truth in areas of human inquiry
such as science and history. But this strategy does not assume that such tests, whose authority must be regarded as provisional,
provides authority for the warrant of affirming claims constituting the confessed “faith”. By attributing theological import
to claims advanced by appeal to the best available tests for truth in the practice of science, supporters of ID not only confuse
the epistemic authority of these tests with the normative authority of a faith community’s confessional identity, but impute
to scientific tests for truth a sort of authority that even goes beyond the “methodological naturalism” against which they
counterpose their claims. 相似文献
6.
Samuel D. Gruber 《Jewish History》2011,25(1):69-102
Arnold W. Brunner (1857–1925), Albert Kahn (1869–1942), and other Jewish architects played an important role in reviving the
classical style for American synagogue design at the turn of the twentieth century, putting their stamp on American Jewish
identity and American architecture. The American-born Brunner was the preferred architect of New York’s Jewish establishment
from the 1880s until his death. He adopted the classical style with his third New York synagogue, Congregation Shearith Israel,
dedicated in 1897, and then championed the style in his extensive public writing about synagogue design. The classical style
was subsequently widely accepted nationally by Reform congregations, especially in the South and Midwest. Classicism was a
mediating device, and served as a new emblem of religious and civic identity. Mixing a variety of architectural and cultural
traditions, Jewish architects and their patrons created a bridge between Judaism—or Jewishness—and Americanism. 相似文献
7.
Chaya Brasz 《Jewish History》2001,15(2):149-168
The Dutch Jewish community is part of Western European Jewry and as such is part of what Bernard Wasserstein describes as
the vanishing Diaspora. The community is one of Europe's smallest and it was also the Western European Jewish community most
heavily damaged by the Shoah; it lost 75% of its population. It is surprising that the community still exists. It has gone
through many changes, most notably in the 1960s. Progressive Judaism and the Lubavitcher Habad movement have made considerable
inroads in the religious community, but the population has become largely secular, and new secular Jewish networks have been
established. Dutch Jews have redefined their identity, shifting from “Dutchmen of the Israelite religion” to “Jews” or “people
with a Jewish background,” belonging to a social and cultural minority. A small population exchange has taken place between
Israel and the Netherlands. The brief baby boom after the Shoah and the newly formed networks outside the religious framework
have revitalized the community. But most Jews in the Netherlands are married to non-Jews, and in spite of unique efforts to
integrate the Israelis into the community, the future seems uncertain.
This revised version was published online in June 2006 with corrections to the Cover Date. 相似文献
8.
Eric Lawee 《Jewish History》2009,23(3):223-253
Among many uncharted vistas of scholarship on Isaac Abravanel, a comprehensive account of his scholarly afterlife seems especially
distant. This essay illustrates the possibilities latent in the study of Abravanel’s reception-history by investigating a
sharp critique of Abravanel composed in his lifetime. Its author was a Tuscan kabbalist, Elijah Hayyim ben Benjamin of Genazzano
(c. 1440–c. 1510), who studied with the renowned talmudist and kabbalist, Benjamin of Montalcino, and engaged in a disputation
with a Franciscan friar, Francesco d’Acquapendente. The critique, which appears in Elijah’s ’Igeret ḥamudot (an epistolary tract sent to Benjamin of Montalcino’s son David), comprises such central themes of medieval and early modern
Jewish thought as aggadic authority, prophecy’s relationship to human perfection, and philosophy’s relationship to Kabbalah.
It unexpectedly serves as the main exhibit in Elijah’s larger argument regarding the limits of the human intellect and of
truths arrived at by way of philosophic “speculation.”
After surveying Abravanel’s exegetical monograph ‘Aṭeret zeqenim, the immediate object of Elijah’s wrath, the essay investigates the conceptual components of Elijah’s critique. It concludes
by seeking to explain the thoroughly baneful image of Abravanel that Elijah presents despite the significant spiritual sensibilities
and intellectual points of contact these two thinkers shared. The key appears to be differences between Elijah’s Italian religious-intellectual
context and the Ibero-Jewish tradition that shaped Abravanel. The essay argues that differences in their formative intellectual
contexts, coupled with the genuinely elusive character of Abravanel’s religious thought, are among the things that kept the
type of Sephardic traditionalism that Abravanel represented—elements of which Elijah ought to have applauded—hidden from Elijah’s
view. 相似文献
9.
10.
Frank E. Sysyn 《Jewish History》2003,17(2):115-139
The Khmel'nyts'kyi Uprising, including questions of typology, etiology, and periodization, may be studied from varying perspectives.
Accepting 1648 to 1659 as the period of the uprising, this essay provides an outline of the uprising from its onset to the
Union of Hadiach and second Pereiaslav agreement. An examination of demographic, economic, social, religious and national
factors shows why the Khmel'nyts'kyi Uprising was one of the most “revolutionary” revolts in early modern Europe. The essay
concludes with a discussion of the relationship of the Jewish massacres to the context of the uprising and points to changing
views on their size and significance.
This revised version was published online in June 2006 with corrections to the Cover Date. 相似文献
11.
Agata Bielik-Robson 《Studies in East European Thought》2011,63(4):279-291
This essay is an attempt to analyze an important decision Brzozowski took at the end of his life, i.e. his late turn towards
Catholicism, which, despite his own objections, we should nonetheless call a religious conversion. The main reason why Brzozowski
resisted the traditional rhetoric of conversion lies in his often repeated conviction that faith cannot invalidate life, because “what is not biographical, does not exist at all.” Brzozowski, therefore, rejects conversion understood as a radical
and abrupt revolution of the soul, which annuls everything that happened before, and turns to a model of religiosity (“Catholicism,
undoubtedly”) which preserves his entire biographical past. In this manner, Brzozowski seeks his own formula of faith, more
adequate to the “situation” of the modern man who lives in and through History. I argue that the model of “conversion without
conversion” Brzozowski chose as representative of modern man is typically, though avant la lettre, post-secular: closer to the Jewish sources of past-oriented tschuva than to the mystical timelessness of traditionally Christian metanoia. The idea that redemption consists not in a liberation of a pure spirit but in a patient working-through of the universal
history of creation is an implicit credo of the whole modern age, first fully articulated by Brzozowski and only later in the writings of Hermann Cohen, Franz Rosenzweig,
and Walter Benjamin. Brzozowski emerges as a relatively early precursor of the future post-secular option whose advocates,
like the author of The Diary, will not allow themselves to “lose a single moment,” either of their lives or the world’s history. 相似文献
12.
David N. Myers 《Jewish History》2009,23(4):389-406
This essay examines the study of Jewish history in Israel at the juncture of two currents: the ongoing expansion of an international
community of Jewish studies scholars and the waning interest in the field in Israel itself. Mindful of the latter trend, it
is easy to adopt a declensionist narrative, according to which the “Jerusalem School,” with its monolithic and Palestinocentric
view of the past, has run its course. And yet, that framing occludes a number of novel tendencies in Israel, arising in the
present “post-post-Zionist” moment, that expand the contours of Jewish historical scholarship in productive ways. They include:
the well-known and controversial work of the “New Historians;” the work of a succeeding generation of scholars who have brought
new intellectual and methodological openness to the study of Zionism; the work of Israeli scholars who have introduced a new
measure of reflexivity through careful examination of the history of Jewish historiography; and the work of Israeli scholars
who have eschewed the once-regnant view of an “immanent causality” in Jewish history. In conclusion, the article suggests
that kernels of these trends were present in the founding generation of scholars at the Hebrew University in Jerusalem, though
the current generation of scholars is both more critical toward the Zionist nationalist narrative and more global in its orientation. 相似文献
13.
Jens Herlth 《Studies in East European Thought》2011,63(4):267-278
The essay examines Stanisław Brzozowski’s ideas on mutual interactions between the sphere of culture and the realm of the
political. It shows how Brzozowski made use of literary texts in order to elucidate social and political processes. In doing
so, he insisted on a specific form of knowledge accessible through texts of literature and literary criticism, which are not
limited by the mere “logic of notions.” Following Vico and Sorel Brzozowski detected an “irrational core” at the bases of
human collectivities such as above all modern nations, and it is through literature that this core can be revealed. Brzozowski’s
understanding of political ideas and concepts is informed—to a decisive degree—by the literary imagination. This can be shown
by a semantic and rhetorical analysis of some of his later writings. 相似文献
14.
Tu Weiming, as a leading spokesman for contemporary New Confucianism, has been reinterpreting the Confucian tradition in the
face of the challenges of modernity. Tu takes selfhood as his starting point, emphasizing the importance of cultivating the
human mind-and-heart as a deepening and broadening process to realize the anthropocosmic dao. He highlights the concept of a “fiduciary community” and advocates that, because of it, Confucianism remains a dynamic “inclusive
humanism.” Tu’s mode of thinking tallies well with Wilfred C. Smith’s vision of religion, specifically the latter’s exposition
of faith as a universal human quality and proposal of “corporate critical self-consciousness.” This article details the theories
of both scholars, highlights their similarities, and contrasts their differences. It argues that Smith’s world theology provides
a heuristic framework through which one understands how Tu has advanced his Confucian humanism from a Chinese philosophical
or cultural tradition to the midst of world religions. 相似文献
15.
Daniel Kolak 《Synthese》2008,162(3):341-372
Sydney Shoemaker leads today’s “neo-Lockean” liberation of persons from the conservative animalist charge of “neo-Aristotelians”
such as Eric Olson, according to whom persons are biological entities and who challenge all neo-Lockean views on grounds that
abstracting from strictly physical, or bodily, criteria plays fast and loose with our identities. There is a fundamental mistake
on both sides: a false dichotomy between bodily continuity versus psychological continuity theories of personal identity.
Neo-Lockeans, like everyone else today who relies on Locke’s analysis of personal identity, including Derek Parfit, have either
completely distorted or not understood Locke’s actual view. Shoemaker’s defense, which uses a “package deal” definition that
relies on internal relations of synchronic and diachronic unity and employs the Ramsey–Lewis account to define personal identity,
leaves far less room for psychological continuity views than for my own view, which, independently of its radical implications,
is that (a) consciousness makes personal identity, and (b) in consciousness alone personal identity consists—which happens to be also Locke’s actual view. Moreover, the ubiquitous Fregean conception of borders and the so-called “ambiguity
of is” collapse in the light of what Hintikka has called the “Frege trichotomy.” The Ramsey–Lewis account, due to the problematic
way Shoemaker tries to bind the variables, makes it impossible for the neo-Lockean ala Shoemaker to fulfill the uniqueness
clause required by all such Lewis style definitions; such attempts avoid circularity only at the expense of mistaking isomorphism
with identity. Contrary to what virtually all philosophers writing on the topic assume, fission does not destroy personal
identity. A proper analysis of public versus perspectival identification, derived using actual case studies from neuropsychiatry,
provides the scientific, mathematical and logical frameworks for a new theory of self-reference, wherein “consciousness,”
“self-consciousness,” and the “I,” can be precisely defined in terms of the subject and the subject-in-itself. 相似文献
16.
Pamela Cooper-White 《Pastoral Psychology》2010,59(3):365-371
Mourning Religion is a brilliant collection of essays responding both to Freud’s essay “Mourning and Melancholia” and Peter Homans’ assertion
that the academic study of religion represents a creative expression of mourning the loss of religion in secular (western)
society. This essay poses questions concerning the role of theology as a mode of analysis; Ricoeur’s concept of “second naiveté”
in relation to disillusionment and religion; Celia Brickman’s reflections on globalization, marginalization, and a shift in
psychological language from “primitivity” to “vulnerability”; the role of the body in the work of religious studies; melancholia
as “re-membering” amid multiplicity and fragmentation; and mourning as protest and resistance. The essay concludes with a
reflection on ambiguity and transcendence in dialogue with Freud’s essay “On Transience.” 相似文献
17.
The idea of the “nation” has played only a small role in modern political philosophy because of its apparent irrationalism
and amoralism. David Miller, however, sets out to show that these charges can be overcome: nationality is a rational element
of one’s cultural identity, and nations are genuinely ethical communities. In this paper I argue that his project fails. The
defence against the charge of irrationalism fails because Miller works within a framework of ethical particularism which leads
to a position of metaethical relativism. A consequence of this relativism is that a community’s moral principles and boundaries
of exclusion cannot be rationally justified to those constructed as “outsiders”. The defence against the charge of amoralism
fails because Miller does not so much provide an argument to show that nations are ethical communities as assume they are;
we are therefore left without resources to discriminate between ethical and unethical nations. I apply these problems to Miller’s
treatment of the question of immigration, arguing that it shows that his version of “liberal” nationalism has a tendency to
collapse towards a conservative position on such issues. This should not give us any great confidence that the nation, as
Miller presents it, should be embraced by modern political philosophy.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
18.
19.
Ellen W. Kaplan 《Jewish History》2008,22(4):327-351
This essay looks at three contemporary Jewish American playwrights: Tony Kushner, Martin Sherman and Deb Margolin, whose plays
ask fundamental questions about Jewish identity in its political, cultural and spiritual dimensions. Breaking from the concerns
of their theatrical predecessors, most of whom ignored or disguised their Jewish roots, these playwrights draw on profoundly
Jewish concepts to reconfigure narratives of redemption, obligation, ethical community, and Messianic utopianism. Their plays
are characterized by a sensibility of “unruly difference.” Attracted by the politics of marginality; these writers re-imagine
otherness in plays that celebrate a different understanding of faith and conjure the sublime. By carving out a more capacious
definition of Judaism that embraces contradiction and contention, faith and doubt, progressive social vision and deepened
spiritual commitment, they sit aslant the mainstream. They are drawn to their understanding of the spiritual power and cultural
grandeur of the Jewish heritage, but question the politics of accommodation and the limitations of tradition and law. The
ambivalence these writers express about Judaism adds to the complexity of their writing and to its value as a cultural indicator.
Working in new idioms, they refute traditional discourses and dominant paradigms of conformity and coalescence that characterize
modern Jewish-American life. 相似文献
20.
Yairah Amit 《Jewish History》2007,21(2):199-208
The Bible and its study was central to the growth of Jewish nationalism and a Jewish national spirit from the nineteenth century,
but especially in the new settlement in the Land of Israel, where knowledge of the Bible became integral to Jewish identity
and its formation. The purported ability of Bible study to create identity achieved mythical proportions, and students were
even expected to love the subject. But they did not, nor do they today, and as seen here, educators lamented, and still lament,
this predicament. They seem to be ignoring that the real issue is not “love,” but teaching the Bible’s intrinsic worth. 相似文献