Papers by חנוך בן-פזי Hanoch Ben-Pazi
Revue Internationale de Philosophie, 2006
Vol. 60, No. 235 (1), Emmanuel Levinas (mars 2006), pp. 115-135 (21 pages)
Published By: Revue In... more Vol. 60, No. 235 (1), Emmanuel Levinas (mars 2006), pp. 115-135 (21 pages)
Published By: Revue Internationale de Philosophie
Times of Israel, 2023
In this sense, it can be said that "October Seventh" was a a new kind of monstrous act that human... more In this sense, it can be said that "October Seventh" was a a new kind of monstrous act that humanity had not yet encountered. It was not merely a violent act of terrorism, nor was it solely an attempt to damage symbols of Israeliness or to harm Israel’s territory or its army. Instead, its primary purpose was to undermine the essence of humanity—a regression into barbarism more extreme than any acts witnessed in the twenty-two years since September 11th.
October 7th - Sixth Chapter, 2023
https://blogs.timesofisrael.com/whoever-sheds-human-blood-and-the-duty-to-name-evil/, 2023
Times of Israel
Idoltary: A Contemporary Jewish Conversation, 2023
This article aims to explore the philosophical meaning of pregnancy and maternity in the writings... more This article aims to explore the philosophical meaning of pregnancy and maternity in the writings of R. Soloveitchik and Emmanuel Lévinas. They both make a phenomenological enquiry into these phenomena, by looking on the biological aspect and the emotional aspects. R. Solo veitchik suggests a spiritual interpretation concerning the meaning of pregnancy, which is both biological and spiritual. He attempts to differentiate between the natural parenthood and the spiritual parenthood. Lévinas gives us the philosophical observation through the phenomenological research of pregnancy, motherhood and parenthood. For him, this inquiry may be revealed as an ethical occurrence that demand responsibility. Perhaps this is one of the unique dimensions of modern Jewish philosophy, looking towards the religious texts with modern philosophic al method and modern philosophy theories. Reading carefully the biblical story of Genesis on the notion of birth and maternity, raises textual questions and cultural questions. For Lévinas and R. Soloveitchik these questions can open the door to new philosophical inquiry.
Judaica, 2011
One of R. Kook"s projects was to reedit the Talmud-not the Talmudic text itself but the Talmudic ... more One of R. Kook"s projects was to reedit the Talmud-not the Talmudic text itself but the Talmudic page. He did not follow the path of Karo or Maimonides, because he did not want to disengage from this text. R. Kook wanted to rebuild the Talmud before the reader"s eyes, in a manner that would preserve the halakhic purpose of Talmudic learning and present the reader with the long path leading from the Talmudic discussion to the later halakhic literature in the medieval and modern periods. R. Kook called this project ברורה הלכה ("Elaborated Halakhah")-a proposed new commentary to the Talmud: Over many generations, the influence of halakhic decisors (poskim) has grown distant in the eyes of many from the basic sources, the Talmuds themselves. [...] Among the masses of students [of Torah] and among the most prominent among them, Talmud and the literature of the poskim have come to be two entities with only the slightest of contact between them. 7 And R. Kook"s project will be the true answer: to set that dichotomy aright, to get the world of [Torah] learning used to a straightforward curriculum that places the Talmuds and the poskim within one united, coherent framework. 8
International Journal for Philosophy of Religion, 2016
This article examines the impact of messianic thought on political philosophy in the theory of ph... more This article examines the impact of messianic thought on political philosophy in the theory of philosopher Emmanuel Levinas (1906-1995). Levinas's work enables us to consider the political not only in terms of contemplation of the tension between the political and the ethical and of the ethical limits of politics but as an attempt to create ethical political thought. Discussion of the tension between the political and the ethical intensifies in wartime and in the context of militaristic thinking. At the same time, it lends itself to new meanings of peace. At the heart of this article lies an examination of the role of the political discourse articulated in Levinas's influential work Totality and Infinity and of the possibility of understanding this discourse in light of the Levinasian reading of the Talmud. Keywords Levinas Á Talmudic readings Á Peace Á Messianism Levinas began his philosophical path as a student of phenomenology under Edmund Husserl and Martin Heidegger and thus emerged as the figure who would introduce the tidings of German phenomenology to French intellectual philosophical discourse. The bulk of his philosophical work was inspired by World War II and the Holocaust, including an ethical philosophical account of the period. The book Totality and Infinity, published in 1961, provided Levinas with his first significant chance to present his philosophical doctrine to the French intellectual community. 1
Forum Philosophicum, 2016
AJS Review, 2017
This article considers the role of the individual during crises in humanism and the ethical respo... more This article considers the role of the individual during crises in humanism and the ethical responsibility with which the individual is charged in such times of moral calamity. In a narrow sense, the article explores Emmanuel Lévinas's “Nameless” (“Sans nom”), an essay that appears in his book Proper Names, and proposes viewing it as his personal reading in honor of his unique, unaccounted-for teacher Monsieur Chouchani. From a broader philosophical perspective, the article attempts to consider the meaning of ethics and the assumption of responsibility in times when doing so appears to offer no benefit and hold no significance whatsoever. From an educational perspective, it endeavors to better understand the ethical role of the teacher in both tranquil and tempestuous times. And finally, it also offers another profound observation of what Lévinas's article refers to as the “Jewish condition,” not in a national historical sense but as a model of crisis-oriented ethical challe...
The Germanic Review: Literature, Culture, Theory, 2018
In her well-known review of The Star of Redemption, poet, cultural critic, and philosopher Margar... more In her well-known review of The Star of Redemption, poet, cultural critic, and philosopher Margarete Susman characterizes Rosenzweig’s project as theology that has “gone beyond the zenith of atheism” and articulates her view of this unique piece of work as the crowning achievement of the philosophical project of that time. But Susman’s assessment also addresses another issue of great significance: the fact that the atheism addressed by Rosenzweig’s book is the atheism of Goethe, and that the redemption that lies beyond this atheism becomes clear and gains voice only in light of the words of Mephistopheles in Goethe’s Faust, as we will see below. Susman’s assessment is consistent with Rosenzweig’s letter to Ehrenburg and identifies contending with atheism as a fundamental element of understanding The Star of Redemption. This article seeks a better understanding of Rosenzweig’s book based on Susman’s work. It also offers greater insight into Goethe’s significant role in the book and, in doing so, provides readers with a unique key for navigating the book that can also help understand the change in conception proposed by Rosenzweig in his Freies Jüdisches Lehrhaus Lehrhaus (Free Jewish House of Learning). In this context, the word “free” has meaning on more than one level and can be understood as applying to both the House of Learning as an independent institution and to the freedom of human consciousness. This article is based largely on Susman’s review article on The Star of Redemption and her essay marking the celebratory publication of another installment of Rosenzweig and Buber’s German translation of the Bible. Here, however, I also seek to understand the deeper meaning of the claim regarding atheism’s role on the path to monotheism using the terms of Rosenzweig himself, as well as the language and thinking of Emmanuel Levinas.
Modern Judaism, 2016
"At present, there is no great philosopher in the Jewish world. Among the living, I can ... more "At present, there is no great philosopher in the Jewish world. Among the living, I can only think of one individual, not that I learned anything from him, but I do respect him. He is also one of those who provide me with food for thought. Emmanuel Levinas lives in France and belongs to a group of scholars engaged in the study of epistemology. However, his writings on Judaism are exceptional…" (Yeshayahu Leibowitz, “They Changed My Life,” Maariv, May 5, 1994). This is how Yeshayahu Leibowitz (1903-1994), the Israeli thinker and intellectual, described his relationship to Emmanuel Levinas (1906-1995), the French Jewish philosopher. For those familiar with these two personalities and their thought, his response above may seem surprising due to the wide divergence in their philosophical interests, and more significantly, because of the great disparity in their religious outlooks. For what does a thinker such as Leibowitz, who places God at the center of his religious universe, have in common with a philosopher such as Levinas, who places ethics and responsibility to the Other at the center of his? One could offer a straightforward assessment of the two without assuming that they share a theoretical or intellectual affinity. Nevertheless, I will argue that there is indeed a philosophical affinity between them, based on their call for religion engage in dialogue with rational thought, that is, on the notion that requires religion to confront philosophical criticism. I contend that with regard to the question of theodicy, there is a great deal of affinity between Levinas and Leibowitz, and simply proposing the question precipitates a new category of religious discourse and thinking that requires further analysis. While this introductory statement admittedly contains a broad generalization, it may be said that in considering the question of ‘justifying God’s ways’—Theodicy—at the present time, one must address two issues: first, the philosophical critique of the problem of theodicy—as formulated mainly by Kant; and second, the historical question that relate’s to the challenge to theodicy in light of two World Wars and the Holocaust. From a philosophical perspective, it appears that both Leibowitz and Levinas conduct a dialogue, directly and indirectly, with Kant’s critique, while both accept the arguments against theodicy. On the one hand, Leibowitz accepts the criticism of theodicy, and therefore seeks to define Judaism without having to relate to its belief system—the belief in God and Providence, but rather by relating to the practical elements in Judaism—the performance of the commandments. On the other hand, Levinas also accepts the criticism of theodicy, but his description of Judaism emphasizes the ethical significance embodied in Jewish learning. Despite the differences between the two, one can still point to what they have in common: a final verdict on ‘the end of theodicy.’ In an essay called Useless Suffering, Levinas relates to the question of justifying God’s ways as if it abrogates the meaning of suffering. The phenomenological analysis of the concept of suffering defines it in a literal sense, as totally superfluous, without any purpose or justification. In a more elegant and critical tone he writes: “I shall refrain from turning the Passion of Passions into a spectacle or these inhuman cries into the vanity of an author or director. They continue to resound and reverberate down the centuries. Let us simply listen to the thought which they express.” For his part, Leibowitz consciously renounces the religious meaning of suffering, and any attempt to write about theodicy. In his own unique firm way of expressing himself, Leibowitz, focusing on theodicy from the perspective of the Holocaust, and counters that the most “awful’ thing for people to comprehend is that “it has no meaning.” The Holocaust is for him “a horror with no meaning or explanation.” And, as he responded to the journalist Yonah Hadari-Ramage in an interview that appeared in the series “In Two Octaves” since that is the case, no lesson can be learned from such a horror.
Journal of Philosophy of Education, 2015
This article examines the concept of dialogue in the philosophy of Emmanuel Levinas, with a focus... more This article examines the concept of dialogue in the philosophy of Emmanuel Levinas, with a focus on the context of education. Its aim is to create a conversation between the Levinasian theory and the theories of other philosophers, especially Martin Buber, in an effort to highlight the ethical significance that Levinas assigns to the act of dialogue itself. As a philosopher whose essential interest was trained on the infinite ethical responsibility of the human subject, Levinas places major emphasis on the ethical meaning of dialogue. On a more fundamental level, he considers the ethics that precede dialogue and enable it to exist, as well as the individual's acceptance of responsibility during dialogue stemming from his recognition of the alterity of the Other.
This essay will deal with the status of the Scriptures in the philosophy of Emmanuel Lévinas and ... more This essay will deal with the status of the Scriptures in the philosophy of Emmanuel Lévinas and will explore the way in which the paradoxical nature of the Jewish relationship to the Scriptures both generates and enables the exegesis found in the Talmud. Lévinas does not question the essential nature of the Scriptures, nor the way to relate to them from a religious standpoint. His choice is rather to analyze the manner in which the Talmud understands the holiness of the text from a theoretical and ethical perspective. Ultimately, it is this insight that renders Lévinas’ philosophical analysis of the Bible and Talmud so significant, for the very tension that arises from a straightforward reading of the text, on the one hand, and the Sages’ reading on the other creates Jewish tradition as we know it. However, Lévinas’ approach provides an additional layer to this analysis in that it determines the field of play in which biblical exegesis takes place—that is, the field of ethics—and t...
National Library of Israel, 2022
Panel:
Prof Susanna Heschel
Prof Moshe Halbertal
Prof Hanoch ben Pazi
Prof Haviva Pedaya
Dr Shai ... more Panel:
Prof Susanna Heschel
Prof Moshe Halbertal
Prof Hanoch ben Pazi
Prof Haviva Pedaya
Dr Shai Held
Dr Miriam Feldmann Kaye
Dr Dror Bondi
PEAMIM, 2020
The Secret Meaning of Hebrew Humanism according to the Thought of Manitou
“Manitou” – Rabbi Yehu... more The Secret Meaning of Hebrew Humanism according to the Thought of Manitou
“Manitou” – Rabbi Yehudah Leon Ashkenazi – was one of the greatest intellectuals in post-war French Jewish Thought. The thinking of Manitou is centred upon the renewal, development and ultimately rejuvenation of Jewish-Israeli culture and thought - which he coins as “Hebraism”. Contemporary research is currently concerned with the philosophical and spiritual influences of his thought at different levels.
However, this article seeks to re-locate Manitou on the landscape of early Twentieth century Jewish Philosophy and trace its conceptual influences in Israeli-Zionist thinking.
This article offers a re-consideration of the thought of Manitou, as a “response” – be it implicit or explicit - to the philosophy of Martin Buber, known as “Hebrew Humanism”. The meaning of Hebrew Humanism refers to the development of a new conception of humanity which rests upon biblical and textual writing and thinking as foundational in the realm of Jewish thought. Therefore, this study also allows for an understanding of the biblical, textual and interpretative aspects of Manitou’s thought. Further, this unique and compelling perspective highlights the moral and religious significance of Humanism according to Manitou.
קצרים בהוראה - זמן קורונה, 2021
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Papers by חנוך בן-פזי Hanoch Ben-Pazi
Published By: Revue Internationale de Philosophie
https://www.facebook.com/photo/?fbid=7544288168920302&set=a.771651442850709
Prof Susanna Heschel
Prof Moshe Halbertal
Prof Hanoch ben Pazi
Prof Haviva Pedaya
Dr Shai Held
Dr Miriam Feldmann Kaye
Dr Dror Bondi
“Manitou” – Rabbi Yehudah Leon Ashkenazi – was one of the greatest intellectuals in post-war French Jewish Thought. The thinking of Manitou is centred upon the renewal, development and ultimately rejuvenation of Jewish-Israeli culture and thought - which he coins as “Hebraism”. Contemporary research is currently concerned with the philosophical and spiritual influences of his thought at different levels.
However, this article seeks to re-locate Manitou on the landscape of early Twentieth century Jewish Philosophy and trace its conceptual influences in Israeli-Zionist thinking.
This article offers a re-consideration of the thought of Manitou, as a “response” – be it implicit or explicit - to the philosophy of Martin Buber, known as “Hebrew Humanism”. The meaning of Hebrew Humanism refers to the development of a new conception of humanity which rests upon biblical and textual writing and thinking as foundational in the realm of Jewish thought. Therefore, this study also allows for an understanding of the biblical, textual and interpretative aspects of Manitou’s thought. Further, this unique and compelling perspective highlights the moral and religious significance of Humanism according to Manitou.
Published By: Revue Internationale de Philosophie
https://www.facebook.com/photo/?fbid=7544288168920302&set=a.771651442850709
Prof Susanna Heschel
Prof Moshe Halbertal
Prof Hanoch ben Pazi
Prof Haviva Pedaya
Dr Shai Held
Dr Miriam Feldmann Kaye
Dr Dror Bondi
“Manitou” – Rabbi Yehudah Leon Ashkenazi – was one of the greatest intellectuals in post-war French Jewish Thought. The thinking of Manitou is centred upon the renewal, development and ultimately rejuvenation of Jewish-Israeli culture and thought - which he coins as “Hebraism”. Contemporary research is currently concerned with the philosophical and spiritual influences of his thought at different levels.
However, this article seeks to re-locate Manitou on the landscape of early Twentieth century Jewish Philosophy and trace its conceptual influences in Israeli-Zionist thinking.
This article offers a re-consideration of the thought of Manitou, as a “response” – be it implicit or explicit - to the philosophy of Martin Buber, known as “Hebrew Humanism”. The meaning of Hebrew Humanism refers to the development of a new conception of humanity which rests upon biblical and textual writing and thinking as foundational in the realm of Jewish thought. Therefore, this study also allows for an understanding of the biblical, textual and interpretative aspects of Manitou’s thought. Further, this unique and compelling perspective highlights the moral and religious significance of Humanism according to Manitou.
Justin David. Longing: Jewish Meditation on a Hidden God. Eugene: Cascade Books, 2017. 217 pp.
Levinas’s philosophy of education is a fascinating phenomenological inquiry into the meaning of parenthood, childhood, knowledge, hope, and messianism. It is a philosophy of responsibility toward the Other and awareness of the complexity of assuming this responsibility. His thinking ranges from the ethical imperative of respecting the uniqueness and alterity of the Other to the establishment of a new learning community that bears responsibility for its surroundings. Levinas ascribes ethical and moral importance both to learning and to the recognition of knowledge that lies beyond the learner’s reach. The commandment to ‘do good’ and the demand to bear responsibility emerge from a philosophical reading of Levinas in the full theoretical and intellectual richness of the individual’s standing as a person, a teacher, or a student. Contemplating Levinasian philosophy from an educational perspective is ethically challenging, and its actualization in the educational realm is a profoundly rigorous undertaking that precludes even momentary relief or respite. Indeed, from a Levinasian perspective, the ethical demand on the educator is infinite. From this perspective, institutional regulations, including the regulations of different education ministries and students’ rights charters, appear to be no more than a relief of sorts as opposed to the demand for infinite responsibility which, in the eyes of Levinas, is borne by the educator.
Levinasian philosophy has two gazes: one that engages general philosophy and the universal questions of the field of education, and another, stemming from Levinas’s devout interest in Jewish sources, that looks inward into Jewish education. This book examines the issue of education question from an ethical perspective, with an emphasis on the new meaning assigned to Jewish education based on the ethical interpretation of the educational act.
Levinas’s philosophical discourse engages many close and distant circles, conducting a dialogue with Franz Rosenzweig and Martin Buber on the essence of Jewish education, and a profound and meaningful exchange with the world of phenomenology, with implications pertaining to the act of education itself. This dual discourse requires consideration of the relationship between these two worlds of particularism and universalism. However, at the end of the reading proposed in this book, we also discover in Levinas’s philosophy of education a new, largely political meaning that enables a fresh understanding of the concept of covenant – as an innovative type of social contract based on education and learning.
ועל האפשרות לחשוב על אתיקה ופוליטיקה בעקבות לוינס
מתוך הספר "ציונות נוסח לוינס"
In this book, the attempt will be made to go one step further, and enrich the world of Israeli intellectual discourse with the Jewish philosophical writings of central Europe, by translating the thought of Emmanuel Levinas into an Israeli, Zionist, and religious context. From one perspective, this book may be viewed as an attempt to think about and teach Levinas’ philosophy in Hebrew and as an Israeli. From another, it may be seen as an invitation to reconsider and rethink a number of fundamental issues regarding Israeli identity, such as the connection to the land of Israel, Jewish nationalism, negation of the exile, redemption and rebirth, the Holocaust, and the idea of a Jewish state. From both perspectives, the philosophical discussion around Levinas sheds light on the relationship between the particular and the universal in Israeli culture, and constitutes a call for ethical responsibility towards the Other, towards the society in which we live, and towards humanity as a whole.
מבקשת להיות בית ליצירה של פילוסופיה יהודית והגות עברית בעת הזאת.
מאז "השבעה באוקטובר" החברה הישראלית כולה עוברת טלטלה בין אירועי הזוועה של שבת שמחת תורה, ימי מלחמה קשים ונוראים, דאגה עצומה לחטופים, וחשש גדול מן המתחים בתוך הקבוצות השונות של החברה הישראלית, ובמעגלים קרובים ורחוקים לנו.
"הושלכנו" לתוך תקופה קשה מאד, ואנו מחבקים זה את זה, ומבקשים למצוא נקודות פנימיות וחיצוניות של חיזוק ותמיכה. במובן עמוק העתיד שלנו, של המזרח התיכון, ושל מעגלים רחבים מאד של האנושות – הועמדו בפני אתגרים גדולים.
ודווקא בשל כך, אנו מאמינים שבעת הזאת, חשיבותה של התכנית החדשה, רק הולכת וגדילה, ובוודאי לקראת הימים שעוד נכונו לנו.
מרבית העיסוק האקדמי המתרחש בישראל בתחום הפילוסופיה היהודית והקבלה, נוגע למחקר בעקבות משנתם וכתביהם של פילוסופים והוגים שונים, ומתוך הדיסציפלינות של פילוסופיה, היסטוריה של הרעיונות, מחקר הדתות, ומחקר הטקסטים - פילולוגיה. המגמה החדשה מבקשת ליצור פלטפורמה לפיתוח של מחשבה פילוסופית עצמאית, ועידוד כתיבה של פילוסופיה
יהודית עכשווית.
התוכנית החדשה שמה לה לחזון לבנות מסורת ישראלית חדשה, המכוונת לכתיבה פילוסופית יהודית שתעסוק בשאלות של העת הזאת, במגוון של היבטים ותחומים: אתיקה, תרבות עברית, פילוסופיה פוליטית, עיונים מטאפיזיים ותיאוסופיים. התוכנית החדשה תאפשר התנסות בכתיבה מסאית, בניתוח הכתיבה ההגותית היהודית – הרוחנית, הפילוסופית והמיסטית, ובעידוד של
יצירת חיבורים פילוסופיים יהודיים.
התוכנית מתקיימת כחלק ממסגרת הלימודים האקדמיים של המחלקה המחלקה לפילוסופיה יהודית (מחשבת ישראל), והיא פתוחה בפני סטודנטיות וסטודנטים לתואר שני במגמת הכתיבה, או לבעלי תואר שני ושלישי כמסגרת ייחודית של "לימודי תעודה".
לפרטים:
benpazi.hanoch@gmail.com
כנס "הרב שג"ר – הגות ומחשבה לעת הזאת"
ט' באדר תש"פ / 5 במרץ 2020
אוניברסיטת בר אילן, רמת גן
הרב שמעון גרשון רוזנברג – המוכר בכינויו הרב שג"ר – (1949 – 2007), מן ההוגים הבולטים של המחשבה היהודית במאה העשרים. מן הצד הסוציולוגי, מצוי היה ברב שג"ר במרכז ובשוליים של חוגי הציונות הדתית, אך דומה שמבחינה הגותית ורעיונית חשיבותו חורגת הרבה מעבר לחוגים אלה. הרב שג"ר החל את דרכו כרב ומחנך ב"ישיבת הכותל", והיה לשותף מרכזי בכמה מבתי המדרש שביקשו לפרוץ דרך ייחודית במחשבה הדתית: "מעלה.- המרכז לציונות דתית", "ישיבת שפע – מקור חיים", "ישיבת שיח יצחק", ו"בית מורשה". הוא היה לאישיות ולמורה דרך לצעירים רבים, תוך כדי שהוא כותב שיח הגותי ודתי המתמודד עם אתגרי המודרניות, הפוסטמודרניות, והשיח הפוליטי והמוסרי של העת הזאת. בחמש עשרה השנים האחרונות, זוכים כתביו לצאת לאור תוך כדי עריכה וסידור של הועד להוצאת כתביו. משנתו הולכת ומוצאת את מקומה בקרב לומדים ולומדות רבים, וזוכה גם למחקר אקדמי וחוץ אקדמי בהקשרים פילוסופיים, תיאולוגיים, היסטוריים ופוליטיים.
הכנס המתוכנן להתקיים בבר אילן, מבקש לתת במה לשיח המחקרי ההולך ומתפתח סביב הגותו של הרב שג"ר. הכנס מכוון לאפשר מבט על המחקר הקיים, להצביע על כיווני מחקר עתידיים, ולהרחיב את ההתעניינות ואת ההקשרים שבו ראוי לטעת את משנתו.
בין הכיוונים המוצעים לכנס: מקומו בהגות היהודית המודרנית ; תפיסתו ההרמנויטית ומעמדו כפרשן ; החשיבה הפוליטית של הרב שג"ר ; משנתו החינוכית ; יחסו של הרב שג"ר לפוסטמודרניזם ; הרב שג"ר בתוך שיח עם אסכולות פילוסופיות שונות.
אנו מזמינים חוקרים ותלמידי מחקר מתקדמים להגיש את הצעותיהם להשתתפות בכנס.
המועד האחרון למשלוח הצעות הוא ה 15 בינואר. תשובות יינתנו ב 1 בפברואר 2020.
את ההצעות יש לשלוח לפי הכתובת הבאה BIU.JewishPhilosophy.conference@gmail.com ________________________________________
על מקומו של לוינס בשיח הישראלי
מקום: תולעת ספרים בתל אביב
שעה: 21:00
עם חנה סרארו, אפרים מאיר וחנוך בן-פזי
The Actuality of Hermann Cohen in Israel
At the Occasion of the 100th Anniversary of Cohen's Death
Hebrew Union College, Jerusalem
May 7th-8th 2018
Moral Legitimacies for action in Extreme States
(The Rector’s Grant for Interdisciplinary Research Group)
14-15 May 2018
Bar Ilan University, Ramat Gan
כנס האגודה הישראלית לחקר הדתות
המחלקה למחשבת ישראל, אוניברסיטת בר אילן
Professor David Banon et Professor Hanoch Ben-Pazi
Langue d'enseignement: hébreu
Université de Bar Ilan
Deuxième semester (2018, March – June), Mardi à 10h00
Pour plus de details: Einat 03-5318421
Ce cours a pour objectif de permettre la rencontre des participants avec l'événement culturel, intellectuel et philosophique qualifié du nom d'"Ecole de Paris".
Après la seconde guerre mondiale, suite aux efforts de régénération de la communauté juive de France durement éprouvée par la Shoah, Paris a connu une période de créativité culturelle juive exceptionnelle et a vu l'éclosion de grands penseurs tels A. Neher, E. Levinas, L. Askenazi- Manitou et E. Amado Lévy- Valensi.
Ces hommes et cette femme ont mené un dialogue constant et non-complaisant avec leurs collègues non-juifs au point que des notions cardinales et des prinicipes de pensée juive sont devenus patrimoine commun des intellectuels français. Ces notions ont influencé la philosophie et la culture française dans son ensemble.
Nous analyserons les tenants et les aboutissants de cette rencontre exceptionnelle à partir de leurs oeuvres respectives qui commencent à être connues en Israël.
Nous présenterons aussi les concepts de base de cette école : la révélation, le midrach et le talmud, le rapport à l'histoire et au sionisme, l'éthique, l'autre et l'altérité.
The Department of Jewish Thought at Bar Ilan University will host the 2nd Annual Conference of the IASR. This year's conference will focus on Sacred Scriptures – Their Nature and Their Place in Religions, and will take place during 11-12 March 2018.
Scriptures constitute a foundational element in religions and pose important questions regarding the processes of their formation and crystallization as holy texts, in terms of belief, the organization of religious institutions, and the shaping of society and ritual. In most cases (though not in all), scriptures contain the religion's "story", its myth(s). While the phenomenon of scriptures is seemingly shared by both Eastern and Western religions, variances between religions and their scriptures – as well as the themes manifested in these texts – should be examined. In most cases, scriptures change over time and contribute to the shaping and organization of religions and religious behavior.
One of the most important issues concerning the study of scriptures is their formation and editing process. Research has shown that, in most cases, scriptures include and represent various traditions that sometimes contradict each other. One of the important factors in scriptures is the element of interpretation, which expands both its textual framework as well as its content. Interpretation can be a part of scriptures themselves, as well as of the tradition that shapes their content and essence post factum.
Scriptures in Judaism and Islam are but two examples for the dynamics of the creation of scriptural status through non-canonical texts. It can be argued that non-canonical interpretive traditions form a canon in their own right, such as The Mishna in Judaism and the Hadith in Islam. The expansion of scripture and its rewrite in apocrypha and deuterocanonical books should be examined as well.
Prof. Laurie Zoloth, Dean of University of Chicago Divinity School and former President of the American Academy of Religion, will deliver the Keynote Lecture.
We invite scholars and advanced post-graduate students to submit proposals for single presentations and/or full sessions. Doctoral candidates are requested to include the supervisor's approval in the proposals.
The deadline for submissions is 25 December 2017. Notifications regarding proposals and conference participation will be emailed in January 15th. Proposals should be email to the IASR's Secretary, Dr. Shai Feraro, Israel.iasr.2015@gmail.com .
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One of the most important issues concerning the study of scriptures is their formation and editing process. Research has shown that, in most cases, scriptures include and represent various traditions that sometimes contradict each other. One of the important factors in scriptures is the element of interpretation, which expands both its textual framework as well as its content. Interpretation can be a part of scriptures themselves, as well as of the tradition that shapes their content and essence post factum.
Scriptures in Judaism and Islam are but two examples for the dynamics of the creation of scriptural status through non-canonical texts. It can be argued that non-canonical interpretive traditions form a canon in their own right, such as The Mishna in Judaism and the Hadith in Islam. The expansion of scripture and its rewrite in apocrypha and deuterocanonical books should be examined as well.
"כיווני מחקר והיבטים חדשים בחקר הדתות"
מנהלי הקבוצה: פרופ' שלומי מועלם ופרופ' חנוך בן פזי