Reasoning After Revelation: Dialogues in Postmodern Jewish Philosophy
Postmodern Jewish thinkers understand their Jewishness differently, but they all share a fidelity to what they call the “Torah” and to communal practices of reading and social action that have their bases in rabbinic interpretations of biblical narrative, law, and belief. Thus, postmodern Jewish thinking is thinking about God, Jews, and the world—with the texts of the Torah—in the company of fellow seekers and believers. It utilizes the tools of philosophy, but without their modern premises. Moreover, this form of Jewish thinking provides resources for philosophically disciplined readings of scripture by Jews, Christians, and Moslems seeking alternatives to the reductive discourses of secular academia, on the one hand, and to antimodern religious fundamentalisms, on the other. Postmodern Jewish Philosophy aims to utilize rabbinic modes of thinking to provide a model for ethical and religious thought in the twenty-first century, one which moves beyond the dichotomy of relativism and imperialism and is simultaneously definite and pluralistic.In Reasoning After Revelation: Dialogues in Postmodern Jewish Philosophy, three preeminent Jewish scholars debate the form and meaning of Postmodern Jewish Philosophy after the failures of the great secular ideologies of modern western civilization. Emulating the methods as well as the premises of Talmudic argumentation, the authors present their responses as dialogues joined by a common love of the rabbinic tradition of commentary and interpretation of the Bible. The composers, Peter Ochs, Robert Gibbs, and Steven Kepnes, contemplate where Judaism has been—and where it is headed: on what basis will modern Jews now reason about the meaning of Jewish existence and the relevance of age-old Biblical traditions to the moral and social crises of the twenty-first century? The dialogues are further enriched by a set of responses from leading Jewish philosophers: Elliot R. Wolfson, Edith Wyschogrod, Almut Sh. Bruckstein, Yudit Kornberg Greenberg, and Susan E. Shapiro.
What people are saying - Write a review
We haven't found any reviews in the usual places.
Suffering Textually for the Text of Suffering
Continental Links to the American Debate
Cohens New Thinking and Rosenzweigs Sprachdenken
About the Contributors
Akiva biblical Buber circumcision claim commentary contemporary context conversation covenant critical critique culture deconstruction delimit Derrida dialogue discourse discussion divine Emmanuel Levinas ethics face feminist Franz Rosenzweig gender George Lindbeck God's halakhah Hebrew Hermann Cohen hermeneutical Holocaust human Immemorial infinite interpretation Israel Jean-Francois Lyotard Jewish postmodernism Jewish texts Jewish thinkers Jewish thought Jewish tradition Jews Kepnes Levinas's logic Lyotard meaning medieval midrashic Mishnah modern Jewish philosophy modern Judaism modern philosophy modernist Moses narrative negative non-Jews particular Peter Ochs philo philoso positive post-Holocaust postmod postmodern Jewish philosophy postmodern Jewish thinking postmodern Jews postmodern Judaism postmodern philosophers postmodern philosophy postmodernists practice pragmatism protect question rabbinic Judaism reading redemption relation Religion of Reason religious response revelation Robert Gibbs scriptural Shoah social specific Steven Kepnes suffering Talmudic teaching theologians theology theory tion Torah trans truth University voices word Yudit
Page 64 - The face is a living presence ; it is expression. The life of expression consists in undoing the form in which the existent, exposed as a theme, is thereby dissimulated. The face speaks. The manifestation of the face is already discourse. He who manifests himself comes, according to Plato's expression, to his own assistance. He at each instant undoes the form he presents.
Page 63 - So that the very phenomenon of suffering in its uselessness is, in principle the pain of the Other. For an ethical sensibility — confirming itself, in the inhumanity of our time, against this inhumanity — the justification of the neighbor's pain is certainly the source of all immorality.
Page 62 - Our mother Rachel came forward before the Holy One, blessed be He, and said: "Master of the universe, it is clearly known to you how your servant Jacob loved me with an exceeding love, and worked seven years for my father for me, and when he had completed those seven years, and the time came for my marriage to my husband, my father took counsel, and gave my sister to my husband in my stead. And it...
Page iii - return to the text," which means a commitment to displaying the richness and wisdom of traditions that are at once text based, hermeneutical, and oriented to communal practice. Books in this series offer the opportunity to speak openly with practitioners of other faiths or even with those who profess no (or limited) faith, both academics and nonacademics, about the ways religious traditions address pivotal issues of the day. Unfettered by foundationalist preoccupations, these books represent a call...
Page ii - RADICAL TRADITIONS cuts new lines of inquiry across a confused array of debates concerning the place of theology in modernity and, more generally, the status and role of scriptural faith in contemporary life. Charged with a rejuvenated confidence, spawned in part by the rediscovery of reason as inescapably...
Page iii - Charged with a rejuvenated confidence, spawned in part by the rediscovery of reason as inescapably tradition-constituted, a new generation of theologians and religious scholars is returning to scriptural traditions with the hope of retrieving resources long ignored, depreciated, and in many cases ideologically suppressed by modern habits of thought. RADICAL TRADITIONS assembles a promising matrix of strategies, disciplines, and lines of thought that invites Jewish, Christian, and Islamic theologians...
Page 48 - Thus said the Lord: Observe what is right and do what is just; For soon My salvation shall come, And My deliverance be revealed. Happy is the man who does this, The man who holds fast to it: Who keeps the sabbath and does not profane it, And stays his hand from doing any evil.
Page 63 - For an ethical sensibility - confirming itself, in the inhumanity of our time, against this inhumanity - the justification of the neighbour's pain is certainly the source of all immorality. Accusing oneself in suffering is undoubtedly the very turning back of the ego to itself. It is perhaps thus; and the for-theother - the most upright relation to the Other - is the most profound adventure of subjectivity, its ultimate intimacy.