This volume presents a wide-ranging selection of Jewish theological responses to the Holocaust. It will be the most complete anthology of its sort, bringing together for the first time: (1) a large sample of ultra-orthodox writings, translated from the Hebrew and Yiddish; (2) a substantial selection of essays by Israeli authors, also translated from the Hebrew; (3) a broad sampling of works written in English by American and European authors. These diverse selections represent virtually every significant theological position that has been articulated by a Jewish thinker in response to the Holocaust. Included are rarely studied responses that were written while the Holocaust was happening.

This volume presents a wide-ranging selection of Jewish theological responses to the Holocaust. It will be the most complete anthology of its sort, bringing together for the first time: (1) a large sample of ultra-orthodox writings, translated from the Hebrew and Yiddish; (2) a substantial selection of essays by Israeli authors, also translated from the Hebrew; (3) a broad sampling of works written in English by American and European authors. These diverse selections represent virtually every significant theological position that has been articulated by a Jewish thinker in response to the Holocaust. Included are rarely studied responses that were written while the Holocaust was happening.

In this book, Shlomo Biderman examines the views, outlooks, and attitudes of two distinct cultures: the West and classical India. He turns to a rich and varied collection of primary sources: the "Rg Veda," the Upanishads, and texts by the Buddhist philosophers N?g?rjuna and Vasubandhu, among others. In studying the West, Biderman considers the Bible and its commentaries, the writings of such philosophers as Plato, Descartes, Berkeley, Kant, and Derrida, and the literature of Kafka, Melville, and Orwell. Additional sources are Mozart's "Don Giovanni" and seminal films like Ingmar Bergman's "Persona."

Biderman uses concrete examples from religion and literature to illustrate the formal aspects of the philosophical problems of transcendence, language, selfhood, and the external world and then demonstrates their plausibility in actual situations. Though his method of analysis is comparative, Biderman does not adopt the disinterested stance of an "ideal" spectator. Rather, Biderman approaches ancient Indian thought and culture from a Western philosophical standpoint to uncover cultural presuppositions that can be difficult to expose from within the culture in question.

The result is a fascinating landmark in the study of Indian and Western thought. Through his comparative prism, Biderman explores the most basic ideas underlying human culture, and his investigation not only sheds light on India's philosophical traditions but also facilitates a deeper understanding of our own.