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If politics is about the state, can a stateless people be
political? Until recently, scholars were fiercely divided regarding
whether Jews engaged in politics, displayed political wisdom, or
penned works of political thought over the two millennia when there
was no Jewish state. But over the past few decades, the field of
Jewish political thought has begun to examine the ways in which
Jewish individuals and communal organizations behaved politically
even in diaspora. The King Is in the Field centers writing from
leading scholars that serves as an introduction to this exciting
field, providing critical resources for anyone interested in
thinking about politics both within and beyond the state. From
kabbalistic theology to economic philanthropy, from race and
nationalism in the U.S. to Israeli legal discourse and feminist
activism, this key study of Jewish political thought holds the
promise to reorient the field of political thought as a whole by
expanding conceptions of what counts as “political.” In a world
in which statelessness now applies to 100 million individuals, this
volume illuminates ways to understand how diaspora Jewish political
thought functioned in adopted homelands. This approach allows the
book to offer questions and analysis that add depth and breadth to
academic studies of Jewish politics while simultaneously offering a
blueprint for future volumes interrogating political action through
multiple diasporas. Contributors: Samuel Hayim Brody, Lihi Ben
Shitrit, Julie E. Cooper, Arye Edrei, Meirav Jones, Rebecca Kobrin,
Vincent Lloyd, Menachem Lorberbaum, Shaul Magid, Assaf Tamari,
Irene Tucker, Philipp Von Wussow, Michael Walzer.
How did one of the greatest Jewish thinkers of the 20th century
grapple with the founding of Israel and the Israeli-Palestinian
conflict-one of the most significant political conflicts of his
time? Samuel Hayim Brody traces the development of Martin Buber's
thinking and its implications for the Jewish religion, for the
problems posed by Zionism, and for the Zionist-Arab conflict.
Beginning in turbulent Weimar Germany, Brody shows how Buber's
debates about Biblical meanings had concrete political consequences
for anarchists, socialists, Zionists, Nazis, British, and
Palestinians alike. Brody further reveals how Buber's passionate
commitment to the rule of God absent an intermediary came into
conflict in the face of a Zionist movement in danger of repeating
ancient mistakes. Brody argues that Buber's support for Israel
stemmed from a radically rich and complex understanding of the
nature of the Jewish mission on earth that arose from an anarchist
reading of the Bible.
A new collection of essays highlighting the wide range of Buber's
thought, career, and activism. Best known for I and Thou, which
laid out his distinction between dialogic and monologic relations,
Martin Buber (1878–1965) was also an anthologist, translator, and
author of some seven hundred books and papers. Martin Buber:
Creaturely Life and Social Form, edited by Sarah Scott, is a
collection of nine essays that explore his thought and career.
Martin Buber: Creaturely Life and Social Form shakes up the legend
of Buber by decentering the importance of the I-Thou dialogue in
order to highlight Buber as a thinker preoccupied by the image of
relationship as a guide to spiritual, social, and political change.
The result is a different Buber than has hitherto been portrayed,
one that is characterized primarily by aesthetics and politics
rather than by epistemology or theology. Martin Buber: Creaturely
Life and Social Form will serve as a guide to the entirety of
Buber's thinking, career, and activism, placing his work in context
and showing both the evolution of his thought and the extent to
which he remained driven by a persistent set of concerns.
How did one of the greatest Jewish thinkers of the 20th century
grapple with the founding of Israel and the Israeli-Palestinian
conflict—one of the most significant political conflicts of his
time? Samuel Hayim Brody traces the development of Martin Buber's
thinking and its implications for the Jewish religion, for the
problems posed by Zionism, and for the Zionist-Arab conflict.
Beginning in turbulent Weimar Germany, Brody shows how Buber's
debates about Biblical meanings had concrete political consequences
for anarchists, socialists, Zionists, Nazis, British, and
Palestinians alike. Brody further reveals how Buber's passionate
commitment to the rule of God absent an intermediary came into
conflict in the face of a Zionist movement in danger of repeating
ancient mistakes. Brody argues that Buber's support for Israel
stemmed from a radically rich and complex understanding of the
nature of the Jewish mission on earth that arose from an anarchist
reading of the Bible.
Jewish anarchism has long been marginalized in histories of
anarchist thought and action. Anna Elena Torres and Kenyon Zimmer
edit a collection of essays which recovers many aspects of this
erased tradition. Contributors bring to light the presence and
persistence of Jewish anarchism throughout histories of radical
labor, women's studies, political theory, multilingual literature,
and ethnic studies. These essays reveal an ongoing engagement with
non-Jewish radical cultures, including the translation practices of
the Jewish anarchist press. Jewish anarchists drew from a matrix of
secular, cultural, and religious influences, inventing new
anarchist forms that ranged from mystical individualism to
militantly atheist revolutionary cells. With Freedom in Our Ears
brings together more than a dozen scholars and translators to write
the first collaborative history of international, multilingual, and
transdisciplinary Jewish anarchism.
A new collection of essays highlighting the wide range of Buber's
thought, career, and activism. Best known for I and Thou, which
laid out his distinction between dialogic and monologic relations,
Martin Buber (1878–1965) was also an anthologist, translator, and
author of some seven hundred books and papers. Martin Buber:
Creaturely Life and Social Form, edited by Sarah Scott, is a
collection of nine essays that explore his thought and career.
Martin Buber: Creaturely Life and Social Form shakes up the legend
of Buber by decentering the importance of the I-Thou dialogue in
order to highlight Buber as a thinker preoccupied by the image of
relationship as a guide to spiritual, social, and political change.
The result is a different Buber than has hitherto been portrayed,
one that is characterized primarily by aesthetics and politics
rather than by epistemology or theology. Martin Buber: Creaturely
Life and Social Form will serve as a guide to the entirety of
Buber's thinking, career, and activism, placing his work in context
and showing both the evolution of his thought and the extent to
which he remained driven by a persistent set of concerns.
Jewish anarchism has long been marginalized in histories of
anarchist thought and action. Anna Elena Torres and Kenyon Zimmer
edit a collection of essays which recovers many aspects of this
erased tradition. Contributors bring to light the presence and
persistence of Jewish anarchism throughout histories of radical
labor, women's studies, political theory, multilingual literature,
and ethnic studies. These essays reveal an ongoing engagement with
non-Jewish radical cultures, including the translation practices of
the Jewish anarchist press. Jewish anarchists drew from a matrix of
secular, cultural, and religious influences, inventing new
anarchist forms that ranged from mystical individualism to
militantly atheist revolutionary cells. With Freedom in Our Ears
brings together more than a dozen scholars and translators to write
the first collaborative history of international, multilingual, and
transdisciplinary Jewish anarchism.
Rorty and the Prophetic interrogates and provides a constructive
assessment to the American neo-pragmatist philosopher Richard
Rorty's critiques of Jewish ethics. Rorty dismisses the public
applicability of Jewish moral reasoning, because it is based on
"the will of God" through divine revelation. As a self-described
secular philosopher, it comes as no surprise that Rorty does not
find public applicability within a divinely-ordered Jewish ethic.
Rorty also rejects the French Jewish philosopher Emmanuel Levinas's
ethics, which is based upon the notion of infinite responsibility
to the Face of the Other. In Rorty's judgment, Levinas's ethics is
"gawky, awkward, and unenlightening." From a Rortyan perspective,
it seems that Jewish ethics simply can't win: either it is either
too dependent on the will of God or over-emphasizes the human
Other. The volume responds to Rorty's criticisms of Jewish ethics
in three different ways: first, demonstrating agreements between
Rorty and Jewish thinkers; second, offering reflective responses to
Rorty's critiques of Judaism on the questions of Messianism,
prophecy, and the relationship between politics and theology;
third, taking on Rorty's seemingly unfair judgment that Levinas's
ethics is "gawky, awkward, and unenlightening." While Rorty does
not engage the prophetic tradition of Jewish thought in his essay,
"Glorious Hopes, Failed Prophecies," he dismisses the possibility
for prophetic reasoning because of its other-worldliness and its
emphasis on predicting the future. Rorty fails to attend to and
recognize the complexity of prophetic reasoning, and this book
presents the complexity of the prophetic within Judaism. Toward
these ends and more, Brad Elliott Stone and Jacob L. Goodson offer
this book to scholars who contribute to the Jewish academy, those
within American Philosophy, and those who think Richard Rorty's
voice ought to remain in "conversations" about religion and
"conversations" among the religious.
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