Selected papers from a meeting organized by Katholische Akademie Hamburg and held Sept. 8-9, 1979.

Recognized as one of the earliest Jewish neo-Platonist writers, Isaac ben Solomon Israeli influenced Muslim, Jewish, and Christian scholars through the Middle Ages. A native of Egypt who wrote in Arabic, Israeli explored definitions of such terms as imagination, sense-perception, desire, love, creation, and “coming-to-be” in his writings. This classic volume contains English translations of Israeli’s philosophical writings, including the _Book of Definitions_, the _Book of Substances,_ and the _Book on Spirit and Soul_. Additionally, _Isaac Israeli_ features a biographical sketch (...) of the philosopher and extensive notes and comments on the texts, as well as a survey and appraisal of his philosophy. Restored to print for the first time in decades, _Isaac Israeli _will be essential reading for students and scholars of medieval philosophy and Jewish studies. (shrink)

There are two ways in which Symbol and Myth are related to each other. Firstly, a certain class of symbols represents the remnant of myths. Such figures as, e.g. the Dragon, Leviathan, etc., which we find in Biblical literature, are not used in the full sense of the underlying mythological conception, but in a metaphorical sense. They are chosen by the author because of their mythical associations, but not in their mythical meaning. Ametaphor of this kind is, as H. J. (...) D. Astley put it, “broken-down mythology.” There are a great many symbols both in poetry and mysticism which must be understood as the relics of mythical thought. We owe a great deal to ethnology for having thrown light on this relation. The microcosm-macrocosm symbolism, for instance, becomes more intelligible if we consider that in primitive mythology the world emerged from the body of primordial man. The gifts to the dead appear in later forms of sacrificial cults as purely symbolical, but there is no doubt that originally they were intended for the real use of the dead. In these and in numerous other cases the symbol has only a reduced value as compared with the original-myth from which it is borrowed. It is not self-evident, but relies on the mythical conception, without, however, taking it seriously. It is “merely” a symbol, and has no truth of its own. (shrink)

Alexander Altmann's acclaimed, wide-ranging biography of Moses Mendelssohn (1729-96) was first published in 1973, but its stature as the definitive biography remains unquestioned. In fact, there has been no subsequent attempt at an intellectual biography of this towering and unusual figure: no other Jew so deeply rooted in the Jewish tradition was at the same time so much a part of the intellectual life of the German Enlightenment in the second half of the eighteenth century. As such, Moses (...) Mendelssohn came to be recognized as the inaugurator of a new phase in Jewish history; all modern Jews today are in his debt. Altmann presents Moses Mendelssohn in strictly biographical terms. He does not attempt to assess his significance with the hindsight of historical perspective nor to trace his image in subsequent generations, but rather to observe his life from the period within which it was set. Altmann has written an absorbing and compelling narrative that makes a whole epoch come alive with great drama, for Mendelssohn's life was a kaleidoscope of the European intellectual scene, Jewish and non-Jewish. As both a prominent philosopher and a believing Jew, Mendelssohn became a spokesman for the Jews and Judaism; he was one of the rare figures who become the symbol of an era. Through Altmann's skilful use of hitherto unpublished archival material, the reader is introduced to the vast array of people-men of letters, artists, politicians, scientists, philosophers, and theologians-with whom Mendelssohn was in contact, and sometimes in conflict. What was Mendelssohn's Judaism like? To what extent did the disparate worlds of Judaism and modern Enlightenment jostle each other in his mind and to what degree could he harmonize them? These questions are not easily answered, and it is only in the aggregate of a multitude of accounts of experiences, reaction, and statements on his part that the answer is to be found. Alexander Altmann's analysis of this wealth of material is extraordinary in its discernment, subtlety, and clarity of expression. This masterly work will be of interest not only to those who are concerned with Jewish intellectual history but also to those interested in eighteenth-century cultural and social history, philosophy and theology, literary criticism, aesthetics, and the other areas of intellectual activity in ferment at that time. The general reader will also find much of contemporary relevance in Mendelssohn's life, not only because of his exemplary devotion to reason and tolerance, but also because of his lifelong struggle with the basic dilemma of the Jew in the modern world: the attraction of assimilation versus the singularity of Jewish life, and the preservation of Jewish identity versus integration in the wider society. (shrink)

The twelve studies here are arranged in three distinct groups – Arabic and Judaeo-Arabic philosophy, Jewish mysticism, and modern philosophy. One theme that appears in various forms and from different angles in the first two sections is that of ‘Images of the Divine’. It figures not only in the account of mystical imagery but also in the discussion of the ‘Know thyself’ motif, and is closely allied to the subject-matter of the studies dealing with man’s ascent to the vision of (...) God and his ultimate felicity. In the third section three thinkers are discussed: the English Deist, William Wollaston, who is shown to be steeped in the medieval Jewish traditions of philosophy and mysticism; Moses Mendelssohn, the philosopher of eighteenth-century Enlightenment, whose thesis asserting Spinoza’s influence on Leibniz’s doctrine of the pre-established Harmony is investigated critically; and Franz Rosenzweig, the most brilliant religious philosopher in twentieth-century Jewry, whose notion of History is analysed. Originally published in 1969, this is an important work of Jewish philosophy. (shrink)

A selection of the work of an outstanding Jewish scholar which stretches across the entire spectrum of Jewish creativity from the Hellenistic to the modern period.

First Published in 1998. Routledge is an imprint of Taylor & Francis, an informa company.

The twelve studies here are arranged in three distinct groups – Arabic and Judaeo-Arabic philosophy, Jewish mysticism, and modern philosophy. One theme that appears in various forms and from different angles in the first two sections is that of ‘Images of the Divine’. It figures not only in the account of mystical imagery but also in the discussion of the ‘Know thyself’ motif, and is closely allied to the subject-matter of the studies dealing with man’s ascent to the vision of (...) God and his ultimate felicity. In the third section three thinkers are discussed: the English Deist, William Wollaston, who is shown to be steeped in the medieval Jewish traditions of philosophy and mysticism; Moses Mendelssohn, the philosopher of eighteenth-century Enlightenment, whose thesis asserting Spinoza’s influence on Leibniz’s doctrine of the pre-established Harmony is investigated critically; and Franz Rosenzweig, the most brilliant religious philosopher in twentieth-century Jewry, whose notion of History is analysed. Originally published in 1969, this is an important work of Jewish philosophy. (shrink)

There was a time in the history of philosophy that the phrase “public philosophy” would have been redundant. In this chapter, the authors survey the debate about the professionalization and institutionalization of philosophy between Scott Soames and Robert Frodeman and Adam Briggle. They present an exploration of an example of how professional and non‐professional philosophers may benefit each other. The authors argue that nonprofessional philosophers (whom we might also call “outsider philosophers”) can offer new ways of looking at the canon (...) and broaden the subject matter of philosophy. They present a look forward to the future of interactions between professionalized and outsider philosophers. In an effort to make possible a future where such collaboration is normalized within the broader activity of philosophizing, the authors elucidate both the opportunities and challenges for collaboration. (shrink)

Some combinations of attitudes--of beliefs, credences, intentions, preferences, hopes, fears, and so on--do not fit together right: they are incoherent. A natural idea is that there are requirements of "structural rationality" that forbid us from being in these incoherent states. Yet a number of surprisingly difficult challenges arise for this idea. These challenges have recently led many philosophers to attempt to minimize or eliminate structural rationality, arguing that it is just a "shadow" of "substantive rationality"--that is, correctly responding to one's (...) reasons. -/- In *Fitting Things Together*, Alex Worsnip pushes back against this trend--defending the view that structural rationality is a genuine kind of rationality, distinct from and irreducible to substantive rationality, and tackling the most important challenges for this view. In so doing, he gives an original positive theory of the nature of coherence and structural rationality that explains how the diverse range of instances of incoherence can be unified under a general account, and how facts about coherence are normatively significant. He also shows how a failure to focus on coherence requirements as a distinctive phenomenon and distinguish them adequately from requirements of substantive rationality has led to confusion and mistakes in several substantive debates in epistemology and ethics. -/- Taken as a whole, Fitting Things Together provides the first sustained defense of the view that structural rationality is a genuine, autonomous, unified, and normatively significant phenomenon. (shrink)