In A Jewish Philosophy of History, Prof. Paul Eidelberg unites three disciplines--politics, philosophy, and science--in reader-friendly language. overcome Arab hostility, Eidelberg sets forth a comprehensive remedial program. This requires nothing less than a reconstruction of the mentality as well as the system of governance that dominates Israel and hinders a renaissance of Hebraic civilization. This renaissance is essential for overcoming the clash of civilizations between the West now mired in relativism, and Islam long trapped in absolutism. Eidelberg explains that Judaism is not a religion, but a verifiable system of knowledge. Citing the works of eminent physicists from Einstein to Hawking, he reveals the convergence of science and Torah. He then sets forth the world-historical program of the Torah. scientists, and empires since the destruction of the Jerusalem Temple in 586 BCE, have unwittingly facilitated the Torah's world-historical program precisely what mankind needs to avoid the scourge of nihilism and barbarism.

Going beyond Allan BlooM's "The Closing of the American Mind," Paul Eidelberg shows how the cardinal principles of democracy--freedom and equality--can be saved from the degradation of moral relativism by applying Jewish law to these principles. The author attempts to overcome the dichotomy of religion and secularism as well as other contradictions of Western civilization by means of a philosophy of history that uses thoroughly rational concepts and is supported by empirical evidence.

Eidelberg enumerates and elucidates the characteristics that make Jewish law particularly suited to reopening the secular mind and elevating democracy's formative principles. The author compares and contrasts Jewish law with political philosophy. His goal is to derive freedom and equality from a conception of man and society that goes beyond the usual political and social categories, avoiding both relativism and absolutism. In conclusion, Eidelberg attempts to overcome the perennial problem of democracy: how to reconcile wisdom and consent. This he does by sketching the basic institutions of a new community. This unique analysis should be read by political and religious theoreticians alike.

An American Political Scientist in Israel recounts the author's meetings with some of Israel's political and intellectual leaders after he immigrated to Israel in 1976. His book reveals, for the first time, the flawed mentality of these elites and how this affects their foreign policy. As a political scientist and student of the America's Founding Fathers, he provides a professional critique of Israel's ideological and institutional flaws. Eidelberg also provides a detailed account of Israel's economic and technological contribution to the United States. Contrary to conventional opinion, dollar for dollar, the United States receives more from Israel than Israel receives from the United States! Finally, Eidelberg offers a remedy for Israel's woes. He first shows that although Israel, is a democracy from a sociological perspective, it is not a democracy from a political-institutional perspective. Not only does Israel lack a written Constitution with institutional checks and balances, but members of the legislature are not individually accountable to the voters in constituency elections. Operating in Israel is not representative government so much as multi-party cabinet government dominated by the prime minister. Eidelberg has therefore drafted a Constitution that empowers the people and is consistent with basic Judaic principles.

Jewish Statesmanship is the first book that systematically interfaces political science and Torah. It not only reveals the fatal flaws of Israel's political and judicial institutions, but also provides a comprehensive program for reconstructing these institutions on solid Jewish and democratic foundations. To facilitate this objective, the book contains a draft constitution, aspects of which have been adopted by various political parties in Israel. Jewish Statesmanship also examines the confusion that exists in Israel regarding such basic concepts as "democracy," "religion," "citizenship," and "Who is a Jew?" It formulates a new conception of democracy and, in the process, provides a Judaic understanding of freedom and equality.

In A Jewish Philosophy of History, Prof. Paul Eidelberg unites three disciplines--politics, philosophy, and science--in reader-friendly language. overcome Arab hostility, Eidelberg sets forth a comprehensive remedial program. This requires nothing less than a reconstruction of the mentality as well as the system of governance that dominates Israel and hinders a renaissance of Hebraic civilization. This renaissance is essential for overcoming the clash of civilizations between the West now mired in relativism, and Islam long trapped in absolutism. Eidelberg explains that Judaism is not a religion, but a verifiable system of knowledge. Citing the works of eminent physicists from Einstein to Hawking, he reveals the convergence of science and Torah. He then sets forth the world-historical program of the Torah. scientists, and empires since the destruction of the Jerusalem Temple in 586 BCE, have unwittingly facilitated the Torah's world-historical program precisely what mankind needs to avoid the scourge of nihilism and barbarism.