The years following Israel’s founding were formative ones for the development of philosophy as an academic discipline in this country. During this period, the distinction between philosophy seen as contiguous with the humanities and social sciences, and philosophy seen as adjacent to the natural and exact sciences began to make its presence felt in the Hebrew University of Jerusalem. This distinction, which was manifest in the curriculum, was by no means unique to the Hebrew University, but reflected the (...) broader bifurcation between two schools of Western philosophy in the twentieth century. In English-speaking countries, it is generally referred to as the divide between analytic and continental philosophy. What was special about the situation at the Hebrew University, however, was that the split manifested itself in a rather small department, being embodied, basically, in one prominent representative of each school – Nathan Rotenstreich and Yehoshua Bar-Hillel. This article will focus on some key aspects of the lives and thought of Rotenstreich and Bar-Hillel. It will address their philosophical maturation as S.H. Bergmann’s students, their views on the goals of twentieth-century philosophy, on the philosopher’s role in public life, and the circumstances under which they started teaching in Jerusalem right after the founding of the State of Israel. (shrink)

Scientific enterprise is a part and parcel of the contemporaneous to it general human cultural and, even more general, existential endeavor. Thus, the fundamental for us notion of evolution, in the modern sense of this characteristically Occidental term, appeared in the 19-th century, with its everything pervading, irreversible cultural and technological change and the existential turmoil. Similarly, a formerly relatively recherché word emergence, became a widely used scientific term only in the 20-th century, with its cultural, economical, political, and national (...) sagas of emergence and destruction played against a background of the universe emerging from the Big Bang and disappearing into its black holes, if not into its ultimate Big Collapse. Today, the rules of engagement in scientific emergence-evolution games, steadily spreading from natural to cognitive sciences, and beyond, are dominated by the 19-th century concept of natural selection which has inverted the time-arrow of the classical creationist dogma, with its rarely spelled out pessimistic implication that the life is moving from the highest biological organization to an entropic chaos. In its turn, the natural selection’s excessively contagious, “do-it-yourself” optimism might ultimately turn out to be its undoing : the natural selection conjecture, when transposed to such fields as linguistics from the strictly biological scene, with its times of engagement ranging from at most hundred years of life expectancy for an individual organism to at least millions and even billions of years for evolutionary processes to bring this or that organism to existence, becomes for the first time verifiable and even falsifiable. The present paper studies some implications of the well-known but almost universally disregarded tight combinatorial morphological-semantic structure of the verbal system of Biblical Hebrew, to show that this linguistic fossil testifies to the existence of a now extinct Proto-Language whose extremely tight verbal organization and meaningful architecture made it both structurally strikingly similar and expressively vastly superior to humanly designed Assembler languages, – an absolutely novel, paradoxical phenomenon, never before and nowhere else observed and apparently incompatible with the basic tenets of modern linguistic natural selection theories and, at the very least, crying out for new explanatory linguistic paradigms. (shrink)

A review of Galit Wellner's translation (to Hebrew) of Don Ihde's (2009) "Postphenomenology and Technoscience".

These two essays (minuscule acts of reading the Bible) by a Hindu, is a nascent praxis of theology. They have been privately circulated and now I am putting them up.

The physical properties of time point to extra-temporal causality; this research abstract compiles the key findings in Hebrew.

Spinoza’s interpretation of the election of the Hebrews in the third chapter of the Theological Political Treatise enraged quite a few Jewish readers of the nineteenth and twentieth centuries. The rise of nationalism, and the demand of loyalty to one’s own genos brought about a certain style of patriotic writing aimed at Spinoza’s “betrayal.” In a series of lectures on the eve of the Great War, Hermann Cohen portrayed Spinoza as a person of “demonic spirt” and as “the great enemy (...) who emerged from our midst.” In a stream of words more akin to shouting than to analytic discourse, Cohen protested against what he took to be the universal complacency regarding Spinoza’s treachery: “When Spinoza, with merciless severity, makes his own nation the object of contempt – at the time that Rembrandt lived on the same street and immortalized the ideal type of the Jew - no voice rises in protest against this humanly incomprehensible betrayal.” Cohen was right in identifying in Spinoza an absence of ethnic patriotism. I, for one, find this absence a virtue rather than a vice, and in this chapter I will argue, inter alia, that in rejecting ethnic normativity Spinoza was consistent with a dominant strand of rabbinic thought. What precisely was so offensive in Spinoza’s words in chapter three of the TTP? A common reading of this chapter suggests that Spinoza presents the election of the Hebrews as merely political and not spiritual in nature, thus downgrading the importance of the election. This reading is not absolutely groundless, but it is highly imprecise, for as we shall shortly see, for Spinoza, God’s (genuine) election of the Hebrews indicates the political weakness of their state, rather than its strength. Apart from pointing out this important corrective, I will also attempt in this essay to evaluate Spinoza’s critique of the election of the Hebrews, the result of which might lead us to some highly unexpected conclusions. In the first section of this chapter I present an outline of Spinoza’s interpretation of the connection between the Hebrews’ belief in being chosen, and the xenophobic nature of their ancient state. In the second section, I discuss Spinoza’s interpretation of the election of the Hebrews in chapter three of the TTP, and show that on Spinoza’s sardonic reading it was nothing but luck which allowed the Hebrew state to survive for a rather long time in spite of its poor political constitution. The third and final part provides a defense of Spinoza’s critique of the notion of chosenness. I will argue, first, that chosenness has never been granted the status of theological doctrine or principle of faith within rabbinic Judaism. I will then point out the significant religious problems with the notion of chosenness, suggesting however two exceptions in which belief in chosenness might still be defensible. I will conclude this section with a discussion of rabbinic views on the conversion of minors, arguing that according to the mainstream rabbinic view, being a Jew is a merit only on the condition that a person is pious, a view which is not far from Spinoza’s own claims in the third chapter of the TTP. (shrink)

It is suggested that the impetus to generate models is probably the most fundamental point of connection between mysticism and psychology. In their concern with the relation between ‘unseen’ realms and the ‘seen’, mystical maps parallel cognitive models of the relation between ‘unconscious’ and ‘conscious’ processes. The map or model constitutes an explanation employing terms current within the respective canon. The case of language mysticism is examined to illustrate the premise that cognitive models may benefit from an understanding of the (...) kinds of experiences gained, and explanatory concepts advanced, within mystical traditions. Language mysticism is of particular interest on account of the central role thought to be played by language in relation to self and the individual's construction of reality. The discussion focuses on traditions of language mysticism within Judaism, in which emphasis is placed on the deconstruction of language into primary elements and the overarching significance of the divine Name. Analysis of the detailed techniques used suggests ways in which multiple associations to any given word/concept were consciously explored in an altered state. It appears that these mystics were consciously engaging with what are normally preconscious cognitive processes, whereby schematic associations to sensory images or thoughts are activated. The testimony from their writings implies that these mystics experienced distortions of the sense of self , which may suggest that, in the normal state, ‘I’ is constructed in relation to the preconscious system of associations. Moreover, an important feature of Hebrew language mysticism is its emphasis on embodiment -- specific associations were deemed to exist between the letters and each structure of the body. Implications, first, for the relationship between language and self, and, second, for the role of embodiment in relation to self are discussed. The importance of the continual emphasis on the Name of God throughout the linguistic practices may have provided a means for effectively replacing the cognitive indexing function hypothesized here to be normally played by ‘I’ with a more transpersonal cognitive index, especially in relation to memory. (shrink)

This research outlines the concept of resurrection from the ancient Hebrew Torah to Rabbinic Judaism and Christianity according to authoritative and linguistically accurate scriptures accompanied by English translations. Although some contemporary scholars are of the opinion that resurrection is vaguely portrayed in the Hebrew Torah, our research into the ancient texts offers quotes and provides proofs to the contrary. With the passing time, the concept of the resurrection grew even stronger and became one of the most important doctrines (...) of Judaism, enjoined as one of the thirteen articles of faith by Maimonides in the Mishnah. Imitative of the Jewish concept of God reaching out to save Israelites from gehenna, Jesus’ crucifixion and death for the sins of the world, resurrection on the third day, descend into the hells and subsequent rise into heavens became the essential foundation of Christianity, with Christ's resurrection as the impetus for the resurrection of those who believe in him. According to this Pauline theology, Christian faith is based upon the resurrection of Jesus and the hope for a life after death. (shrink)

Biblical Hebrew, BH, could be seen as primarily a verbal language [1], with an average verse of the Hebrew Bible containing no less than three verbs and with the biggest part of its vocabulary representing morphological derivations from verbal roots, almost entirely triliteral, or triconsonantal, – the feature BH shares with all Semitic and a few other Afro- Asiatic languages. The unique peculiarity of this triconsonantal morphological pervasiveness did not completely escape the attention of previous generations of Western (...) linguists, as shows the following “methodological” warning opening a popular Hebrew grammar edited more than a century ago: «The roots, whatever may have been their original form, are in the Old Testament almost entirely triliteral, ... thus imposing upon the memory a very heavy strain. ... Every verb has to be learned separately; the verbs to go out, to go up, to go down are quite different, having nothing in common with one another and being quite unrelated to the verb to go.» This amusing résumé has the merit to recognize, even if under the guise of an earnestly banal pedagogical clueing in, two extraordinary fundamental linguistic phenomena common to all Semitic languages, the very objects of the present study. (shrink)

Faith has many aspects. One of them is whether absolute logical proof for God’s existence is a prerequisite for the proper establishment and individual acceptance of a religious system. The treatment of this question, examined here in the Jewish context of Rabbi Prof. Eliezer Berkovits, has been strongly influenced in the modern era by the radical foundationalism and radical skepticism of Descartes, who rooted in the Western mind the notion that religion and religious issues are “all or nothing” questions. Cartesianism, (...) which surprisingly became the basis of modern secularism, was criticized by the classical American pragmatists. Peirce, James and Dewey all rejected the attempt to achieve infallible absolute knowledge, as well as the presumptuousness of establishing such a knowledge by means of casting Cartesian hyperbolic doubt. They advocated an alternative approach which was more holistic and humane. This paper lays out Descartes’s approach and the pragmatists’ critique. Despite the place that pragmatic considerations hold in Jewish tradition, some thinkers reject the relevance of these ideas. Yet Berkovits’s thought suggest a different path. He rejected Descartes’ radical skepticism and his radical foundationalism, in favor of a moderate foundationalism, which allows for a belief in God alongside constructive doubts. Similar to Peirce’s conception of the fixation of belief, Berkovits views local doubts (distinct from the hyperbolic doubt) as necessary for thought. Berkovits’s understanding of the biblical human-divine encounter, following Rosenzweig, Buber, and Heschel, is conceptualized here as “encounter theology”. Berkovits criticizes the propositionalist attempts to prove God’s existence logically, as well as the presumptuousness of basing religious belief on the teleological world-order. However, Berkovits’s conception of the ‘caring God’ is not provable, and thus defined as a pragmatic ‘postulate’. The article concludes by considering Berkovits’s “encounter theology”. In contrast to the approach described by Haym Soloveitchik, of halakhic stringency and lack of subjective experience of God’s face, Berkovits’s approach is dialogic through and through. (shrink)

This article examines A.J. Heschel’s “Theology of pathos” in light of the critique Eliezer Berkovits raised against it. Heschel’s theology of pathos is the notion of God as the “most moved mover”, who cares deeply for humans, and thus highly influencing their prophetic motivation for human-social improvement. Berkovits, expressing the negative-transcendent theology of Maimonides, assessed that Heschel’s theology of pathos is not systematic, is anthropomorphic, and reflects a foreign Christian influence. However, when checking Berkovits’s own views as a thinker, it (...) turns out that he formulated some immanent theological notions that were overlapping those of Heschel, for example in attributing God the personal trait of caring. Surprisingly, most Heschel’s scholars did not consider this point. This riddle addressed here in two ways: (1) Psychological and Social, on which I understand Berkovits’s critique as a way of coping with his own religious perplexities, and in a wider sense, it is asserted that trans-denominational critique may be a discursive opportunity for mutual corrigibility. (2) Theological, since Heschel and Berkovits indeed faced a similar theological challenge, of rejecting any description of God as anthropomorphism. I thus offer a constructive theological argument for providing a justification to the immanent theologies of both Heschel and Berkovits. (shrink)

This paper traces two contradicting beliefs about death and immortality in the writings of Rabbi Hayyim Hirschensohn, and examines these opposing beliefs in his Halakhic ruling, in the case of Autopsies. The paper opens by conceptualizing two possible attitudes regarding the relation between this-world and the ʽother-world’, and by analyzing two main beliefs regarding death and immortality in their relation to the body-spirit distinction (the naturalistic and the spiritualistic approach). It demonstrates how Hirschensohn was holding these two different views. The (...) paper then moves to examine whether his halakhic ruling may help us in understanding which approach was Hirschensohn’s favorable belief, by investigating his halakhic ruling regarding autopsies. Hirschensohn permits to perform such surgeries, however subject to some halakhic limitations. The paper concludes that the naturalistic belief regarding death appears to be the more dominant one in his thought. Finally, I point out a few consequences of this paper, for addressing some contemporary ethical dilemmas regarding human corpses. (shrink)

Democratic education is one of the significant challenges facing state education in Israel. This is one of the most sophisticated versions of alternative education, which clearly criticizes the traditional education that is centered on curricula and the assessment industry that brought the strongest expression.) This article seeks to contribute to the discussion of the place of democratic education as normalizing education. Democratic schools in Israel, as a space of opportunity and limitations. The article will incorporate a historical overview of the (...) philosophical approach underpinning democratic education while highlighting the opportunities it provides as a space of active and vigilant dialogue, both on its organizational and pedagogical dimensions, and will seek to clarify its social and educational opportunities. (shrink)

In recent decades, interest in the history and philosophy of the natural sciences has increased significantly. This interest has made scholars aware of the existing knowledge gap in these areas and has brought a kind of 'pressure' for more articles and books on the subject. Indeed, it also motivates academics to start new projects related to these disciplines. Volumes like this are much needed for scholars in the field, given the high amount of information they contain. This rich volume aims (...) at stimulating the field by presenting current research papers on Avicenna's influence on the fields of physics and cosmology. In order to achieve this goal, this work contains thirteen articles related to the reception of the Persian philosopher's thought in these areas in the Middle Ages. The book revolves around the three different languages and cultures which were crucial for the reception of Avicenna's thought. Hence, the volume is arranged in three main sections focusing on the Arabic, Hebrew and Latin traditions. It also contains an Index of Avicenna's Works with Passages Cited and an Index of Names. The introduction is rather short compared to other sections of the book. It covers the general topics presented in the volume. The first six chapters deal with the Arabic tradition ; the next two have to do with the Hebrew reception of Avicenna, and the last five analyse the Latin reception of Avicenna's physics and cosmology. (shrink)

This book-chapter investigates the pragmatist Zionist thought of Mordecai M. Kaplan, and considers its pluralistic and holistic traits, vis-a-vis monist and fundamentalist approaches to Zionism.

This book-chapter briefs Eliezer Schweid's thought, and demonstrates the role of some core-concepts of classical American pragmatism within it.

This paper examines the narrative contribution of the humorous gag, as a dynamic image intended to create ambivalence, in the biblical stories. Despite being one of the most important resources used to produce comedy in the visual arts, the gag can also be observed from a narratological point of view to meas-ure its involvement in a plot. Storytelling through gags provides an alternative means of approaching issues, developing threads and concluding episodes. The distinctiveness of the gag lies in the strength (...) of the images it suggests. The more shocking or misplaced a gag appears, the greater its contribution to the general narrativity, which may become more evident according to the strength of the image built. This argument is shown through some biblical examples. (shrink)

Confirming the presence of wordplays in the BH is a controversial issue since vary among specialists the criteria for 1) their definition, 2) their classification, and 3) the understanding of their functions. This article examines recent approaches to the phenomenon in biblical studies by reviewing the work of some specialists. The focus will be on the disparity of the criteria used and the resulting terms and classifications. Moreover, the methodologies used in the biblical field will be contrasted with others of (...) the current linguistics. Therefore, firstly, some of the results of the most recent linguistic research in the field of wordplay will be presented to show: 1) differences in perception, cataloging and characterizing the wordplay between linguistics and Bible studies, and as a result, 2) a possible way forward for the latter. (shrink)

Ayalon Eidelstein’s Openness and Faith focuses on the centrality of the idea of openness, or open-mindedness, to the educational sphere. The first half presents the challenges in modern ‘divided-consciousness’ and its consequences of egoism, materialism, and hedonism on the one hand, and religious fanatism on the other. Eidelstein’s main audience is the Israeli secular public, to which he proposes an educational and philosophical middle-way rooted in sincere human and inter-human openness. This openness is inspired by the idea of disinterestedness that (...) Kant articulates in his Critique of Judgment. Eidelstein refers to additional authors, including Franz Rosenzweig and Emmanuel Levinas, to conceptualize the idea of open-mindedness. In the second half of the book, he engages classical American Pragmatism, specifically that of William James, in order to establish the possibility for, and the validity of, a humane open-mindedness. Pragmatism thus paves the way for accepting beliefs that may otherwise be excluded as superstitions and accords them a legitimate and productive role in the life of a modern individual. The difficulty, however, lies in Eidelstein’s employment of Kantian disinterestedness, for it is in fact seriously dissonant with the worthy pragmatic educational purposes that Eidelstein elaborates in the second half of his book. Pragmatism is opposed to disinterestedness in that it stresses the entanglement of fact and value, viewing interests as playing a necessary and productive part in moral motivation and action, while Kantian deontology eliminates consequentialism from the moral scope. While for pragmatists (for example John Dewey’s Democracy and Education) the human creature is holistically conceived, as made of flesh and blood and not only as ‘spirit’, Kant maintained the dualistic Cartesian tradition. This tension calls for a rigorous address. Since Eidelstein’s book is making an important claim about the place open-mindedness has within the Judaism, it must be noted that the disinterestedness of a presumed human ‘self’ is also not easily compatible with the dominant voices in normative Jewish tradition. The Bible does not deal to a large extent with the ‘self’ or with mental intentions, and its conception of the human is not categorically different in the Talmudic corpus. On the contrary, the rabbis frequently endorse pragmatic and ‘external’ reasons, as the motivational basis for action. The kind of purism associated with disinterestedness (as in Mishnah Avot 5:18-19) is barely represented in rabbinic thought. Openness and Faith: In Search of Cultural Education Here and Now is nevertheless an important contribution to the intellectual discourse over the individual and public virtues. In our ever-more segregated and fenced-off world, there is an urgency to delineating the virtue of openness, hoping that Ecclesiastes is right in contending that “No person has power over the spirit [רוח] to retain it” (8:8). But to make Eidelstein’s point about openness in the second half of his book educationally viable, there a need for a pragmatic refinement of the philosophical anthropology in its first half. One way or the other, Openness and Faith is praiseworthy for its articulateness and depth, which invites its readers to an open-minded conversation about the concept of openness. (shrink)

review of Hila Naot, Raft on the open sea—mand and the world in Jan Patocka.

This review-essay considers two books by David Brezis and Hannah E. Hashkes, and discusses their significance for exploring the philosophical links between Jewish thought and classical American pragmatism.

The aim of this article is to bring to light some of the factors that allowed the emergence of secularization, and to understand to what extent and in what ways these factors contributed to the formation of the main lines of Spinozism. I will first examine the issues of secularization, emphasizing the importance of the transformations in the status of the Hebrew language during the Renaissance. I will then analyze the role that the Tractatus theologico-politicus may have had in (...) European culture. Finally, I will clarify Spinoza’s relationship to deism and atheism, specifying the nature of the controversies related to his religious attitude. (shrink)

The temple from Jerusalem was never more defended by Jewish servants and believers, as when the Apostle Paul wrote the Epistle to the Hebrews. We are not referring to the armies of the revolutionaries. We should know that in Sanhedrin was judged every word that a Jew talked about the temple. But when St. Stephan was killed, and after too, St. James, because they have seen the True temple of Christ, the Levites and the Priests became killers not worshipers. With (...) diplomacy, the Apostle Paul wrote to the Jews this letter without even saying a word about the Temple, but asking them to remember the way they can fulfil the ideals of unity and freedom patented by Moses and the Tent: through Christ and through the Church. (shrink)

Some of the manuscripts once part of Giovanni Pico della Mirandola’s collection transmit autograph notes, which have been useful to reconstruct his library. A peculiar case is represented by the notes transmitted in a codex containing the Latin translation of Moses Maimonides’ Guide of the Perplexed. These notes are actual corrections to the translation made mostly on the basis of a comparison with the Hebrew text, while in some other cases they derive from a specific interpretation. The aim of (...) this paper is to present some characteristics of the textual revisions, in particular with reference to the Hebrew source. The palaeographic data demonstrate Pico’s direct involvement, which leads to the question of the authorship of these notes, namely if they were the result of an autonomous work or of a collaboration with some other scholar. (shrink)

Discussion of a short text on ethics, originally Greek, translated into Arabic and Hebrew, and adopted by some Christians, Muslims and Jews for guiding their lives.

It is the view of most people who claim the authoritative nature of the Bible that, women’s assigned secondary status in relation to men is ordained and supported in the Bible. Many have quoted different texts of the holy writ to support their culturally-biased position on issue of gender equality. Most often views in respect to gender issues are culturally-based and interpreted rather than divinely-based and interpreted. There is therefore the need to look back at Jesus’ words, “But at the (...) beginning of creation God 'made them male and female.” (Matt 19:4; Mark 10:6). The two accounts in the Book of Genesis by the Priestly and Yahwistic strands give a complimentary account of the creation of humankind (both male and female) in the image and likeness of God and their creation from a single stock (<d*aº*) who was not a male gender. At a cursory reading of the creation accounts, one will tend to see <d„`ah*³ as the male gender, but looking at the Hebrew text more closely it will be noticed that the Hebrew words hV*aÍ !and vya !were only introduced after the two genders have been separated. Note carefully that it was not vya! that was asked to tend the garden, who named the animals, was given instruction of what to eat or what not to eat, who fell into a deep sleep or whose ribs was used in the creation of hV*aÍ!, but it was <d„`ah*³ . It was after the creation or ‘separation’ of hVÍ*a ! (woman – the female <d„`ah*³) that the other part was called vya ! (man – the male <d„`ah*³) (see vv 23 & 24). It will therefore not be right to speak of the creation of hV*aÍ ! out of vya!, because as at the time of the creation of the former, the later was not in existence as vya ! To view these creation accounts with the sense of gender superiority (either male over female or vice versa) is to read the texts using lenses which have been obscured and tainted by patriarchal, matriarchal or cultural biases. (shrink)

Chapters 17 and 18 of the TTP constitute a textual unit in which Spinoza submits the case of the ancient Hebrew state to close examination. This is not the work of a historian, at least not in any sense that we, twenty-first century readers, would recognize as such. Many of Spinoza’s claims in these chapters are highly speculative, and seem to be poorly backed by historical evidence. Other claims are broad-brush, ahistorical generalizations: for example, in a marginal note, Spinoza (...) refers to his Jewish contemporaries as if they were identical with the ancient Hebrews. Projections from Spinoza’s own experience of his Jewish and Dutch contemporaries are quite common, and the Erastian lesson that Spinoza attempts to draw from his “history” of the ancient Hebrew state is all too conspicuous. Even Spinoza’s philosophical arguments in these two chapters are not uniformly convincing, as I will attempt to show. Yet in spite of all these faults, the two chapters are a masterpiece of their own kind: a case study of the psychological foundations of politics and religion. The work that comes closest in my mind is Freud’s 1939 Der Mann Moses und die monotheistische Religion. The two works are similar not only in terms of their chronological subject matter – the Hebrews of Moses’s time – but also in their attempt to reconstruct the communal psyche of the Hebrews in order to demonstrate their respective social theories about the foundation of civilization. Needless to say, there are numerous differences between the two works, not the least of which are their distinct aims and the very different political contexts in which they were produced. We will return to this comparison with Freud’s Moses and Monotheism toward the end of the essay, but let me first stage the background for our discussion. Chapter 16 of the TTP begins a new section of the book which primarily deals with the relation between religion and the state. In this chapter Spinoza presents an outline of his political theory and his understanding of key notions such as right, power, the state of nature, the social contract, sovereignty, democracy, and justice. The title of chapter 17 announces its aim and focus: “showing that no one can transfer everything to the Supreme Power, and that this is not necessary; on the Hebrew Republic, as it was during the life of Moses, and after his death, before they elected Kings, and on its excellence; and finally, on the causes why the divine Republic [Respublica divina] could perish, and could hardly survive without rebellions” (III/201). The far less ambitious title of eighteenth chapter states that in it “certain Political doctrines are inferred from the Republic and history of the Hebrews” (III/221). Essentially, the two chapters present a surprising, ironic, and penetrating reading of the story of the divine Hebrew Republic, a reading which highlights both how much and how little was achieved by the use of the fantastic political device of attributing divine sanctification to the state and its sovereign. (shrink)

Through a radical new reading of the Theological Political Treatise, Dimitris Vardoulakis argues that the major source of Spinoza’s materialism is the Epicurean tradition that re-emerges in modernity when manuscripts by Epicurus and Lucretius are rediscovered. This reconsideration of Spinoza’s political project, set within a historical context, lays the ground for an alternative genealogy of materialism. Central to this new reading of Spinoza are the theory of practical judgment (understood as the calculation of utility) and its implications for a theory (...) of democracy that is resolutely positioned against authority. (shrink)

In HEBREW SCRIPTURES, in rabbinic literature and for most Jewish thinkers, "truth" (emet) is a character of personal relationships. Truth is fidelity to one's word, keeping promises, saying with the lips what one says in one's heart, bearing witness to what one has seen. Truth is the bond of trust between persons and between God and Humanity. In Western philosophic tradition, however, truth is a character of the claims people make about the world they experience: the correspondence between a (...) statement and the object it describes, or the coherence of a statement with what we already know about the world. As if divided by their dual allegiance to the traditions of Jerusalem and of Athens, Jewish philosophers often believe themselves forced to choose between the two meanings of truth, producing what we may call objectivist and personalist trends in Jewish thought. I suggest that, for a type of scripturally grounded Jewish philosophy, truth names the end of a process of inquiry that passes through several stages of trusting, reexamining, yearning, witnessing, critically testing, and re-sourcing. I suggest that this process bears analogy to Charles Peirce's pragmatic account of the stages of problem solving. -/- . (shrink)

‘Eruv’ is a Hebrew word meaning literally ‘mixture’ or ‘mingling’. An eruv is an urban region demarcated within a larger urban region by means of a boundary made up of telephone wires or similar markers. Through the creation of the eruv, the smaller region is turned symbolically (halachically = according to Jewish law) into a private domain. So long as they remain within the boundaries of the eruv, Orthodox Jews may engage in activities that would otherwise be prohibited on (...) the Sabbath, such as pushing prams or wheelchairs, or carrying walking sticks. There are eruvim in many towns and university campuses throughout the world. There are five eruvim in Chicago, five in Brooklyn, twenty three in Queens and Long Island, and at least three in Manhattan. The US Supreme Court is (like most other major US Federal Government buildings) located within the eruv of Washington DC. In many cases, not all of those living within or near the area of an actual or proposed eruv will themselves be Orthodox Jews, and this has sometimes led to protests against eruv creation. It is such protests which triggered the writing of this essay. (shrink)

In the Hebrew Scriptures, there are familiar consequences for disobedience to God—destruction of holy sites, slavery, exile, and death. But there is one consequence that is less familiar and of special interest in this chapter. Disobedience to God sometimes results in stark reversals in God’s very relationship and experiential availability to God’s own people. Such people may even remove God’s very presence. This is a curious form of punishment that threatens the very spiritual identity of the victims of the (...) reversal. This chapter explores divine reversal in the Hebrew Scriptures (and its continuation in the New Testament). Insofar as the self-identified people of God commit positive injustices against others, and even insofar as they are culpable for failing to prevent such injustices from occurring, devotees of the Hebrew Scriptures—so, devout Jews and Christians alike—ought to take seriously the possibility that God will side with those who suffer the injustices and even, in a sense, sanctify their life, practices, and identity. Divine reversals pose problems for Jewish and Christian ethics, which must grapple with the possibility that God might seem to adopt inconsistent moral positions across time—or at least inconsistent moral postures. (shrink)

Preface to the Hebrew Translation of Karl Marx's Introduction and Preface to the Critique of Political Economy .

Preface to the Hebrew Translation of Louis Althusser's For Marx.

In this short essay, we sketch a theory of faith that features resilience in the face of challenges to relying on those in whom you have faith. We argue that it handles a variety of both religious and secular faith-data, e.g., the value of faith in relationships of mutual faith and faithfulness, how the Christian and Hebrew scriptures portray pístis and ʾĕmûnāh, and the character of faith as it is often expressed in popular secular venues.

ALL THE MORE, by Avi Sion, Ph.D., comprises a merged list of 72 qal vachomer arguments in the Tanakh, i.e. of a fortiori arguments in the Hebrew Bible. This listing brings together lists proposed in past rabbinic literature and in more recent studies by the author. The literature research for it was carried out mainly by R. Yaakov Gabay, who looked into works in Hebrew by five rabbis who had proposed lists, namely: R. Shmuel Yaffe Ashkenazi (Yefeh Toar, (...) 1597), R. Zvi Hirsch Katzenellenbogen (Netivot Olam, 1822), R. Zeev Wolf Einhorn (Midrash Tannaim, 1839), R. Mattityahu Strashun (Mattat Yah, 1892), R. Chaim Hirschensohn (Berure HaMidot, 1928). The author of the present essay brought additional information from the Tanakh commentary of R. Shlomo Yitzchaki (Rashi, 11th Cent.) and an essay by R. Louis Jacobs (2005), as well as from his own past works (Judaic Logic, 1995, and A Fortiori Logic, 2013). The information thus gathered is here presented in a systematic manner, after careful evaluation by the author of each case with reference to narrative context, language used, and logical form. Efforts are made to identify which cases were known to each of the past authors, and to determine who found each case first and whether subsequent listings of the case (if any) were independent or derivative. (shrink)

Faith in God conflicts with reason—or so we’re told. We focus on two arguments for this conclusion. After evaluating three criticisms of them, we identify an assumption they share, namely that faith in God requires belief that God exists. Whether the assumption is true depends on what faith is. We sketch a theory of faith that allows for both faith in God without belief that God exists, and faith in God while in belief-cancelling doubt God’s existence. We then argue that (...) our theory, unlike the theory of Thomas Aquinas, makes sense of four central items of faith-data: (i) pístis in the Synoptics, (ii) ʾemunāh in the Hebrew scriptures, (iii) exemplars of faith in God, including Abraham, Jesus, and Mother Teresa, and (iv) the widespread experience of people of faith today. We close by assessing revisions of the two arguments we began with, revisions that align with our theory of faith, and find them dubious, at best. (shrink)

The teachings and actions of Jesus Christ (Yeshua Ha'Mashiach) and the apostles recorded in the New Testament are analyzed in regard to their ethical and political philosophy, with analysis of context vis-à-vis the Old Testament (Tanakh, or Hebrew Bible) being given. From this analysis, it is shown that Jesus is a libertarian anarchist, i.e., a consistent voluntaryist. The implications this has for the world are profound, and the ramifications of Jesus's anarchism to Christians' attitudes toward government (the state) and (...) its actions are explicated. (shrink)

Since late antiquity, a connection was made between Jews and the psychological state of despondency based, in part, on the link between melancholy and Saturn, and the further association of the Hebrew name of that planet, Shabbetai, and the Sabbath. The melancholic predisposition has had important anthropological, cosmological, and theological repercussions. In this essay, I focus on various perspectives on melancholia in thinkers as diverse as Kafka, Levinas, Blanchot, Rosenzweig, Benjamin, Bloch, Scholem, and Derrida. A common thread that links (...) these thinkers is the hopelessness of hope imparted by the messianic belief in a future that must be perpetually deferred. (shrink)

This paper will address Foucault’s analysis of the Hebrew and Christian pastor and argue that Foucault’s analysis of pastoral power in Security, Territory, Population neglects an important characteristic of the shepherd/pastor figure: violence. Despite Foucault’s close analysis of the early development of the Hebrew pastor, he overlooks the role of violence and instead focuses on sacrifice. However the sacrificial pastor does not figure in the Hebrew Scriptures. The Hebrew pastor is called to lead, feed and protect (...) the flock, not sacrifice for them. This is not to suggest that the theme of sacrifice is absent in the Hebrew Scriptures but that sacrifice is not a role attributed to the pastor until Jesus’ reinterpretation of the “good shepherd” in Chapter 10 of The Gospel of John.4 In distinguishing the Hebrew and Christian formulations of the pastor, the roles of violence and sacrifice in each can be understood more clearly. Beginning with the Hebrew Scriptures I will demonstrate the importance of violence in the figure of David as the first “shepherd of men”. I will argue that violence and the ability to protect the flock was a significant and determining characteristic of the Hebrew pastor. Contrary to Foucault’s assertion I will demonstrate that sacrifice was not a role attributed to the Hebrew pastor. While the words and life of Jesus provide a new sacrificial paradigm for understanding the “shepherd of men,” it is Paul who provides the foundation on which the practice of the Christian pastor is established in the Church. Therefore I will examine the writing of Paul to demonstrate the way violence operates in the Christian pastorate. I will argue that sacrifice does not replace violence but violence is subsumed in the sacrificial pastor and continues to operate. Finally I will suggest that the introduction of violence into Foucault’s analysis establishes a deeper connection between pastoral power and biopower. Thus, this connection engenders a richer understanding of the tension in Foucault’s work between care and violence in the poles of biopower: to make live and let die. (shrink)

In this article, we discuss some issues concerning magical thinking—forms of thought and association mechanisms characteristic of early stages of mental development. We also examine good reasons for having an ambivalent attitude concerning the later permanence in life of these archaic forms of association, and the coexistence of such intuitive but informal thinking with logical and rigorous reasoning. At the one hand, magical thinking seems to serve the creative mind, working as a natural vehicle for new ideas and innovative insights, (...) and giving form to heuristic arguments. At the other hand, it is inherently difficult to control, lacking effective mechanisms needed for rigorous manipulation. Our discussion is illustrated with many examples from the Hebrew Bible, and some final examples from modern science. (shrink)

Abstract: Contemporary analytic philosophers of the “reactive attitudes” tend to share a simple conception of guilt as “self-directed blame”—roughly, an “unpleasant affect” felt in combination with, or in response to, the thought that one has violated a moral requirement, evinced substandard “quality of will,” or is blameworthy. I believe that this simple conception is inadequate. As an alternative, I offer my own theory of guilt’s logic and its connection to morality. In doing so, I attempt to articulate guilt’s defining thought (...) or proposition through an extended investigation and analysis of guilt’s many competing metaphors, which I trace from the Hebrew Bible to the New Testament to Shakespeare to contemporary vernacular. My interpretation of this literary genealogy offers a way to understand guilt’s seemingly disparate metaphors in terms of a single master-image that illuminates our self-conceptions and our relationship to morality. I conclude by making a very brief start toward a moral vindication of guilt against the backdrop of Nietzschean and Freudian analyses that explicitly call guilt’s place in a healthy social and personal life into question. I suggest that once guilt’s logic is made explicit, we can see that it makes sense of, honors, and addresses some of our deepest aspirations and needs. (shrink)

In this article, we discuss some issues concerning magical thinking—forms of thought and association mechanisms characteristic of early stages of mental development. We also examine good reasons for having an ambivalent attitude concerning the later permanence in life of these archaic forms of association, and the coexistence of such intuitive but informal thinking with logical and rigorous reasoning. At the one hand, magical thinking seems to serve the creative mind, working as a natural vehicle for new ideas and innovative insights, (...) and giving form to heuristic arguments. At the other hand, it is inherently difficult to control, lacking effective mechanisms needed for rigorous manipulation. Our discussion is illustrated with many examples from the Hebrew Bible, and some final examples from modern science. (shrink)