By Norbert M. Samuelson
The publication is split into 3 sections. the 1st presents a normal old review for the Jewish notion that follows. the second one summarizes the range of uncomplicated different types of renowned, confident Jewish dedication within the 20th century. The 3rd and significant part summarizes the fundamental considered these sleek Jewish philosophers whose idea is technically the easiest and/or the main influential in Jewish highbrow circles. The Jewish philosophers coated comprise Spinoza, Mendelssohn, Hermann Cohen, Martin Buber, Franz Rosenzweig, Mordecai Kaplan, and Emil Fackenheim.
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Extra resources for An Introduction to Modern Jewish Philosophy
SeFIROT* which means 'spheres' (as the terms was used by medieval Jewish philosophers) or 'regions' or the twenty-two letters of the Hebrew alphabet. How the SeFIROT* are related to the HECHALOT is not always clear, and the relationship of categories need not be the same in the thought of every Jewish mystic. According to some mystics, the SeFIROT* were independent of the HECHALOT in that they were thirty-two paths to wisdom. According to other mystics the SeFIROT* were identical with the number of deifies of the Pythagorian cults.
What is meant in this context by 'mysticism' can be explained in the following way. Normative rabbinic Judaism claimed that by accepting and following rabbinic tradition, the individual Jew would come to know the true views of God; and he would be related to God by doing what God wanted. With respect to knowledge, the best of this or any other normative Western religious tradition could offer was that by accepting the theoretical teachings of the tradition, the 'believer' would have true views.
If the Jew now was welcome to become a citizen of France or Holland or England or Germany, subject to the governments of these states, then the Jew was no longer a citizen of a territorially-dispersed Jewish state, subject to the governments of the rabbis. E. Emancipation in Western Europe, most notably in Germany, produced three kinds of Jews. First, most Jews simply remained within the Jewish world and were not overtly affected by the Christian world at all. Second, there were Jews who readily abandoned Judaism to move into the general society, because they saw participation in that society to be an improvement over life in the Jewish world.
An Introduction to Modern Jewish Philosophy by Norbert M. Samuelson