Presents Maimonides' messianic beliefs as stemming from his views of the structure of nature and the course of history. The author argues that Maimonides saw the messianic era as an historical period on one hand, and as a Utopian era of eternal peace and the recognition of God on the other.

Francesca Y. Albertini (1974‐2011) compares Maimonides’ idea of peace, as developed in MT Sefer shofetim (Book of Judges), with Kant’s work on the notion of “eternal peace” ( Zum ewigen Frieden ). Both authors develop a historical vision pointed against the use of force and war in light of a framework not limited by historical time (messianic age, eternity). Despite all differences in method and historical context, the authors agree on the notion that universal ethics provides the (...) basis of a determination of right grounded in the will. Maimonides’ universal messianism as well as Kant’s universal history emphasize the pivotal role and decisive responsibility of the human being in realizing, through reason, the reign of peace and prosperity on earth first envisioned by the biblical prophets. These utopias continue to challenge us, especially in this day and age. (shrink)

Qadianism is a sect that emerged in India at the end of the 19th century, within the framework of the ideas of Mirza Ghulam Ahmad. Ghulam Ahmad emerged with Messianic claims such as Mujaddid, Mahdi, Messiah and Nabi. The period when Ghulam Ahmad declared himself the savior coincided with the 18th century when there was great despair and disappointment in the society due to the British plans to invade India. Ghulam Ahmad said that jihad will be realized not by (...) sword but by peace. He claimed that he was commissioned by God for this. Resulting from these claims of Ghulam Ahmad, Qadianism has been declared a "non-Islamic" sect in the Islamic world. For this reason, they had to go to other countries from India to some Balkan countries. Qadianis were first encountered in the Balkans in 1929. They carried out activities in many areas such as many social organizations, book translations, humanitarian aid and education in the Balkans. The Qur'an was translated into Albanian by Qādiyani Muhammad Zakaria Khan in 1990 within the framework of the views of the Qādianī sect. This was a turning point for them. Khan has become an important figure of the Qadiyani sect with this translation of the Qur'an in the Balkans. In this study, we discussed the verses that Khan interpreted in terms of Mahdism and Messianism of the Qadiyani sect. He tries to prove that Ghulam Ahmad is the Mahdi and the messiah in the aforementioned verses. As a method, Qadiyani sources and classical Islamic books that give information about this subject were used. (shrink)

Sociocultural transformations brought about by indigenous leaders in Amazonia have been described as prophetic, millenaristic, or messianic and contrasted with modern reformism. This article addresses new ways of describing processes of change negotiated among indigenous actors. Although these processes are mostly absent from colonial or later sources, they should not remain foreign to ethnology, as the three empirical cases analyzed in this essay show. Methodologically, the essay asks why the regulatory image of Rousseau's small community, meeting face to face (...) to express the general will, has never had the same impact in the anthropological imagination as that of the “noble savage.” Thematically, these case studies raise the question of how peace is made and suggest that, while peacemaking demands “magic,” the invocation of extrahuman powers, the social forms and values on which peace is based are contained as objective possibilities in the present. Making peace actual requires creative choices. (shrink)

Is biblical messianism essentially androgynous? This paper aims to explore examples of gender-ambivalent characters in the Hebrew Bible and to assert the presence of a trend in the character development of messianic figures.1 This trend indicates intent to subvert mytho-sacrificial social norms, or what René Girard has called the sacrificial world.2 I argue that in the following select texts we encounter the promotion of gender nondifferentiation and equality, at least in certain critical circumstances. In this manner, the Hebrew Bible (...) includes the countercultural assertion that nondifferentiation is not the real threat to cosmos, to life and peace, as the prevailing mythological worldview suggests. Rather it can... (shrink)

This article examines the impact of messianic thought on political philosophy in the theory of philosopher Emmanuel Levinas. 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. (shrink)

I address an argument in value theory which threatens to render nonsensical many debates in modern ethics. Almotahari and Hosein’s :1485–1508, 2015) argument against the property of goodness simpliciter is presented. I criticise the linguistic tests they use in their argument, suggesting they do not provide much support for their conclusion. I draw a weaker conclusion from their argument, and argue that defenders of goodness simpliciter have not responded adequately to this milder conclusion. I go on to argue that moral (...) philosophers ought to abandon the property of goodness simpliciter and focus their attention on the property of being a good state of affairs. I defend this property against Almotahari and Hosein’s criticism, and give reasons to think it is at the heart of moral theory. (shrink)

It is 2 a.m. I am very sick. I am not sure how long I have been hospitalized. The last two or three days have been a blur, a parade of procedures and people. I had a bloody debridement for a severe, large, and grossly infected stage four wound‐the first wound I have had since I was paralyzed in 1978. I know the next six months or longer are going to be exceedingly difficult. I will be bedbound for months, dependent (...) upon others for the first time in my adult life. As these thoughts are coursing through my mind, a physician I have never met and the registered nurse on duty appear at my door. As they put on their gowns I am weary but hopeful. Surely there is something that can be done to stop the vomiting. The physician examines me with the nurse's help. Like many other hospitalists that have examined me, he is coldly efficient. At some point, he asks the nurse to get a new medication. What transpired after the nurse exited the room has haunted me. Paralyzed me with fear. The hospitalist asked me if I understood the gravity of my condition. He grimly told me I would be bedbound for at least six months and most likely a year or more. That there was a good chance the wound would never heal. If this happened, I would never sit in my wheelchair. I would never be able to work again. Not close to done, he told me I was looking at a life of complete and utter dependence. He went on to tell me I was on powerful antibiotics that could cause significant organ damage. He informed me I had the right to forego any medication, including the lifesaving antibiotics. If I chose not to continue with the current therapy, I could be made very comfortable. I would feel no pain or discomfort at all. Although not explicitly stated, the message was loud and clear. I can help you die peacefully. (shrink)

Consequentialists claim that their theory is simply that the right action is whichever one will lead to the best state of affairs - and that this formulation provides a powerful intuitive ground for accepting consequentialism. Recent arguments in value theory threaten to show that this formulation lacks either coherent meaning, because states of affairs cannot be good simpliciter, or philosophical power, because their goodness provides no reason to bring them about. I respond to two such arguments - from Judith Jarvis (...) Thomson and Richard Kraut - contending that none can be made to work in a way which undercuts consequentialism's simple formulation. (shrink)

This article examines the extent to which ethno-religious conflicts have affected sustainable development in Nigeria. The destruction of lives and property by reckless ethnic and religious extremists has been a challenging key factor to sustainable development in Nigeria. This article aims to reflect on the ethno-religious conflicts in Nigeria from an epistemological point of view, ascertain the major causes of these conflicts and seek solutions to address the root causes. The article concludes that religious intolerance among Nigerians from different religious (...) groups is the result of the misinterpretation of religious teachings of the leaders of terrorist groups to their followers and that ethno-religious conflicts in Nigeria affect sustainable development as they lead to loss of lives and destruction of property, among others. It is also indicated that the effects of ethno-religious conflicts in Nigeria lead to an increase in the unemployment rate, withdrawal of foreign investments and education imbalance. The article concludes by arguing that ethnicity and religious crises are unhealthy for the nation’s sustainable development and that no price paid in the direction of resolving these conflicts can be considered to be too much. It is recommended that religious leaders form the minds of Nigerians with the teaching of love and peace, as it is proclaimed in their various religious books and beliefs.Contribution: This article brought to light the major factors instigating continuous ethno-religious conflict in Nigeria that has led to much social unrest. Theological reflection of the influence of religion in promoting peaceful coexisting environment was analysed. This work would be of immense benefit to religious bodies, government, civil society and students. (shrink)

Nigeria’s high rate of insecurity has reached a stage where people’s safety is no longer guaranteed. This article examines the extent to which the current high rate of insecurity in Nigeria has affected sustainable development in the country. The increasing insecurity situation is now in a state where kidnapping has become the norm, and destruction of lives and property has become a daily reoccurrence, affecting all efforts to achieve sustainable development in Nigeria. This article aims to reflect on some of (...) the recent cases of insecurity in Nigeria to ascertain the major implication of these insecurities on education, religion and the economy, and seeks ways to curb the insecurity menace in Nigeria. It is also indicated that religion has been used to incite the perpetrator’s action as various terrorist groups misinterpret the religious texts to justify their actions. The article concludes by arguing that religion can provide the needed coherence and social control needed to fight insecurity in Nigeria jointly, and once the difference in diversity is handled through cohesion and the social control function of religion, all stakeholders will be able to unite and fight insecurity off from the society. It therefore recommends that religious leaders should form the minds of Nigerians with the true contextual meaning of the religious text used to instigate insecurity.Contribution: This article highlighted the major implications of insecurity on education, poverty and the economy, which have greatly affected development in Nigeria. The article brings to light a theological reflection of the role religion can play in providing the coherence and social control needed to jointly fight insecurity in Nigeria. This work would greatly benefit religious bodies, government, civil society and students. (shrink)

Presents a plethora of approaches to developing human potential in areas not conventionally addressed. Organized in two parts, this international collection of essays provides viable educational alternatives to those currently holding sway in an era of high-stakes accountability.

This paper explores the effects of performativity on the culture of a Scottish secondary school, Lochview High School. This is set against a backdrop of the Scottish education policy context which in recent years has been heavily focused on reducing the poverty-related attainment gap, namely through the Scottish Attainment Challenge (SAC). The analysis of the empirical data is supported by a cultural and ecological framework which emphasises the interwoven and complex nature of the school system. In particular, the paper provides (...) a critique of accountability and performative agendas which often run counter to other national agendas, such as the SAC. Through observations, staff interviews (teachers and senior management), and student interviews, task-based activities and group discussions, the data suggests performative and accountability measures are inextricably woven through the education system within which Lochview is situated. Despite this, Lochview provides a case study of a school which successfully navigates competing agendas. However, it is not without its struggles, but the school community often finds rewards and benefits in the positive school culture which develops as a result of responding to the local community’s needs. (shrink)

The issues of tithes and seed sowing have taken a central focus in contemporary Christianity in Nigeria among the preachers. Many a time, it is assumed that tithes and seed sowing are requirements for salvation, prosperity and total well-being of the members. Making many to believe that Christianity is a money-venture business one can succeed if he knows how to hoodwink the gullible. Many have been deceived that by parting with a substantial amount of money in the name of sowing (...) seed, their problems would be solved. Unfortunately, the person’s problem may remain the same or even be compounded. This paper evaluates the activities, attitude and their inordinate ambitions. It examines the impact of tithe and seed sowing on Christianity in Nigeria. The research method adopted for this work is the qualitative phenomenological method. The paper observed that the value of tithe and seed sowing has changed from what is prescribed in the bible to what is preached on the pulpits. The study recommends among other things, that these preachers should preach the gospel with decorum and as it were in the bible so that its influence on Nigerians will bring about a reduction in crime, corruption and other immoral activities in Nigeria. Contribution: The article is focused on the issues of tithes and seed sowing. It underscores the fact that the message of tithe and seed sowing has become a means of siphoning members and enriching the preachers. It further reveals its negative and positive impacts such as, the promotion of corruption and fraud in the church and society, contribution to the decline of morality in the church and the society, increasing crime rate and increasing poverty rate in Nigeria among others. (shrink)

Conflicts are commonplace in human relationships. The Bible is replete with narratives and proverbial statements which border on conflict scenarios and conflict resolution strategies. Conflict cannot be severed from relationships between biological brothers and sisters, Christians, friends, colleagues and husbands and wives. In this qualitative study, the researchers examined the menace 'conflict between husbands and wives'. There is no husband and wife relationship which is devoid of disputes and conflicts. In husband and wife relationship, conflict situations could arise from lack (...) of sexual discipline, lack of sexual satisfaction, finance, lack of communication and other areas. The thrust of this article was to examine conflict resolution principles in the light of biblical proverbs. Biblical proverbs refer to concise and wise sayings in the Bible, which give pieces of advice about everyday life. This article utilised the descriptive research methodology to analyse the primary and secondary data. The major finding of this work are numerous biblical proverbs which are veritable means for resolving conflicts between husbands and wives. CONTRIBUTION: The article brought to fore the major factors which lead to conflict between husbands and wives. The authors exegetically studied the chosen proverbs in order to ascertain its relevance to conflict situations. The major contribution of this article is that the messages of certain proverbs in the Book of Proverbs are very useful in resolving conflicts between husbands and wives. (shrink)

In an attempt to learn from COVID-19, this essay features six responses to the question: what did COVID-19 teach us, expose in us, or purge out of us when it comes to spiritual formation in Christ? Each response was written independently of the others by one of the coauthors. Diane J. Chandler focuses in on how COVID-19 exposed grievous inequities for ethnic groups in the American church and broader society. Kelly M. Kapic reminds us of the goodness of human finitude (...) and how COVID restrictions have forced many of us to embrace our limitations. Siang-Yang Tan reflects on eight lessons he has learned during this pandemic year in his role shepherding a local church. James C. Wilhoit calls us to consider the structures that are needed for local church leadership to make wise and godly decisions in times of crisis. Richard Peace draws our attention to what might be learned from the forced monasticism brought about by COVID-19 quarantines. Finally, Ruth Haley Barton pauses to consider the interdependence of human life that has been dramatically illustrated by this pandemic. While these six responses certainly do not exhaust all there is for the church to learn from COVID, we present them in the spirit of “O Lord, teach us what we do not see” and hope they will inspire your own reflections. (shrink)

ABSTRACT The aim of this study is to determine how stakeholder engagement can be adapted for the conduct of COVID‐19‐related clinical trials in sub‐Saharan Africa. Nine essential stakeholder engagement practices were reviewed: formative research; stakeholder engagement plan; communications and issues management plan; protocol development; informed consent process; standard of prevention for vaccine research and standard of care for treatment research; policies on trial‐related physical, psychological, financial, and/or social harms; trial accrual, follow‐up, exit trial closure and results dissemination; and post‐trial access (...) to trial products or procedures. The norms, values, and practices of collectivist societies in Sub‐Saharan Africa and the low research literacy pose challenges to the conduct of clinical trials. Civil‐society organizations, members of community advisory boards and ethics committees, young persons, COVID‐19 survivors, researchers, government, and the private sector are assets for the implementation and translation of COVID‐19 related clinical trials. Adapting ethics guidelines to the socio‐cultural context of the region can facilitate achieving the aim of stakeholder engagement. (shrink)

As ethics committees and programs become integrated into the “usual business” of healthcare organizations, they are likely to face the predicament of responding to greater demands for service and higher expectations, without an influx of additional resources. This situation demands that ethics committees and programs allocate their scarce resources (including their time, skills and funds) strategically, rather than lurching from one ad hoc request to another; finding ways to maximize the effectiveness, efficiency, impact and quality of ethics services is essential (...) in today’s competitive environment. How can Hospital Ethics Committees (HECs) begin the process of strategic priority-setting to ensure they are delivering services where and how they are most needed? This paper describes the creation of the Clinical Ethics Needs Assessment Survey (CENAS) as a tool to understand interprofessional staff perceptions of the organization’s ethical climate, challenging ethical issues and educational priorities. The CENAS was designed to support informed resource allocation and advocacy by HECs. By sharing our process of developing and validating this ethics needs assessment survey we hope to enable strategic priority-setting in other resource-strapped ethics programs, and to empower HECs to shift their focus to more proactive, quality-focused initiatives. (shrink)

This paper details the implementation of the Clinical Ethics Needs Assessment Survey (CENAS) through a pilot study in five units within Hamilton Health Sciences. We describe how these pilot sites were selected, how we implemented the survey, the significant results and our interpretation of the findings. The primary goal of this paper is to share our experiences using this tool, specifically the challenges we encountered conducting a staff ethics needs assessment across different units in a large teaching hospital, and the (...) facilitators to our success. We conclude with a discussion of the limitations of this study, our plans for using the results to develop a proactive ethics education strategy, and suggestions for other organizations wishing to adapt the CENAS to assess their staff ethics needs. Our secondary goal is to advance the “quality agenda” for ethics programs by demonstrating how a tool like the CENAS can be used to design more effective educational interventions, and to support strategic planning and proactive priority-setting for ethics programs. (shrink)

Violence and Messianism looks at how some of the figures of the so-called Renaissance of "Jewish" philosophy between the two world wars - Franz Rosenzweig, Walter Benjamin and Martin Buber - grappled with problems of violence, revolution and war. At once inheriting and breaking with the great historical figures of political philosophy such as Kant and Hegel, they also exerted considerable influence on the next generation of European philosophers, like Lévinas, Derrida and others. This book aims to think through the (...) great conflicts in the past century in the context of the theory of catastrophe and the beginning of new messianic time. Firstly, it is a book about means and ends - that is, about whether good ends can be achieved through bad means. Second, it is a book about time: peace time, war time, time it takes to transfer from war to peace, etc. Is a period of peace simply a time that excludes all violence? How long does it take to establish peace? Building on this, it then discusses whether there is anything that can be called messianic acting. Can we - are we capable of, or allowed to - act violently in order to hasten the arrival of the Messiah and peace? And would we then be in messianic time? Finally, how does this notion of messianism - a name for a sudden and unpredictable event - fit in, for example, with our contemporary understanding of terrorist violence? The book attempts to understand such pressing questions by reconstructing the notions of violence and messianism as they were elaborated by 20th century Jewish political thought. Providing an important contribution to the discussion on terrorism and the relationship between religion and violence, this book will appeal to theorists of terrorism and ethics of war, as well as students and scholars of Philosophy, Jewish studies and religion studies. (shrink)

The destruction of man in the Shoah or Holocaust did not mean that Levinas argues in favor of turning away from the socio-historical reality to cultivate his own little garden. The deepest truth of subjectivity can be found in an alterity that calls for a socio-political responsibility. The political implications are rooted in different layers of Levinas’s thought. In his Talmudic comments, Levinas questions the reality of war as the truth of politics. But his explorations of subjectivity, ethical relationality and (...) society allow to understand different political options such as contract theory, liberation philosophy and human rights and the necessity of building a just society. Paradoxically, a just and equitable society ignores the uniqueness of the unique other. While organized responsibility is necessary, it introduces a new form of violence. In this article, we bring together the different layers in Levinas’s political vision and we explore its limits. A fundamental question is whether Levinas’s vision of politics is based on ethics or whether his ethics is a critique of politics. (shrink)

The modern use of the word ‘persecution’ in both speeches and books shows a phenomenon that is almost wholly associated with religion. However, persecution is a threat to the peace of religious institutions as well as various societies all over the world; thus, this makes it a phenomenon beyond the scope of religion. However, this research focuses on religious persecution. It studies an aspect of persecution which is called intra muros persecution. This means ‘internal’ persecution. ‘Internal’ in this context (...) describes the kind that existed in the Jewish religious settings, amongst professing Jews, strictly between Rabbinic Jews and Messianic Jews as predicted in Matthew 10:16–23 and is reflected in today’s Christianity in the form of various intra-denominational attacks in Nigeria. The study delves into the history of events which took place between Rabbinic Jews and Messianic Jews and how it relates to the Christian faith, coming out with the discovery that division which it called sectarianism was the brain behind this brand of persecution. The application of the study to the Nigerian situation necessitates the call for tolerance amongst various denominational sects in Nigeria. (shrink)

Messianic peacemakers: Intertextual relationships between Zechariah 9-14 and the Gospel of Matthew. This article deals with images of war, violence and peace and with the role of messianic leaders in Deutero-Zechariah and the way in which texts from Zechariah 9–14 have been interpreted in the Gospel of Matthew. The first section describes the lines of meaning in Zechariah 9–14 on the basis of word fields related to violence and universal peace. The second section discusses Deutero-Zechariah’s own (...) position in the development of messianic expectations in Old Testament texts. In the third section, the question is asked how the meaning of texts from Zechariah 9–14 about messianic leaders has been influenced by earlier prophetic texts, and how these texts in their turn have been transformed and updated in the Gospel of Matthew, which contains explicit quotations from Deutero-Zechariah in 21:5; 26:15; 26:31 and 27:9–10. The fourth section summarises some interesting semantic shifts appearing in Matthew’s gospel compared to Deutero-Zechariah. Moreover, some critical comments are presented against the idea defended in some recent studies that there is a sharp tension between Jesus’s role in Matthew as the bringer of a peaceful ethical message, and his violent and vindictive role at the final judgement. At the end of this article, the burning question is raised whether Zechariah’s and Matthew’s messages, both of which are characterised by a certain degree of exclusivity, can play a constructive role in modern multi-religious discussions about common roads leading to global peace. (shrink)

In response to the grim realities of the present world Jewish thought has not tended to retreat into eschatological fantasy, but rather to project utopian visions precisely on to the present moment, envisioning redemptions that are concrete, immanent, and necessarily political in nature. In difficult times and through shifting historical contexts, the messianic hope in the Jewish tradition has functioned as a political vision: the dream of a peaceful kingdom, of a country to return to, or of a leader (...) who will administer justice among the nations. Against this background, it is unsurprising that Jewish messianism in modern times has been transposed, and lives on in secular political movements and ideologies. The purpose of this book is to contribute to the deeper understanding of the relationship between Jewish thought, utopia, and revolution, by taking a fresh look at its historical and religious roots. We approach the issue from several perspectives, with differences of opinion presented both in regard to what Jewish tradition is, and how to regard utopia and revolution. These notions are multifaceted, comprising aspects such as political messianism, religious renewal, Zionism, and different forms of Marxist and Anarchistic movements. (shrink)

Este artigo propõe-se a fazer uma leitura da obra Brasil, um país do futuro, do escritor vienense Stefan Zweig, ressaltando o quanto o discurso empregado pelo autor está revestido de certo aspecto profético quando fala do Brasil. Seu desejo de querer ver no Brasil da década de 1940 uma terra livre das intolerâncias e violências que assolavam a Europa de então, fustigada pela 2ª Guerra Mundial, fez com que Zweig revivesse a imagem mitológica de que o Brasil era uma terra (...) paradisíaca, um éden reencontrado. A descrição que faz do Brasil, mais que otimista, adquire um aspecto profético quando o autor reforça que a harmonia e paz reinantes no país faziam deste o locus para o acontecimento de um futuro utópico, messiânico. Curiosamente o escritor/profeta, muitas vezes, trai suas profecias, projetando no Brasil valores de sua Europa e às vezes chega mesmo a se contradizer no que tange à questão da tolerância e harmonia que via no Brasil. Palavras-chave: Stefan Zweig; Literatura de viagem; Profetismo; Intolerância; Messianismo. ABSTRACT This article makes a reading of Viennese writer Stefan Zweig’s book Brasil, um país do futuro (Brazil, a country of the future), pointing out how far the author’s discourse is endowed with certain prophetical aspects when it refers to Brazil. His desire to see Brazil, in the 40’s, as a land free from the intolerance and violence that devastated Europe during World War II made Zweig revive the mythological image of the country as a paradisiacal land, a rediscovered Eden. His description of Brazil, rather than optimistic, acquires a prophetical aspect when he emphasizes the fact that the prevailing harmony and peace of the country made it a locus for the advent of a messianic and utopian future. Curiously, the writer/prophet often betrayed his prophecies, projecting in Brazil old European values, and sometimes contradicting himself as to the issue of tolerance and harmony that he witnessed in Brazil. Key words: Stefan Zweig; Voyage literature; Prophetism; Intolerance; Messianism. (shrink)

Spreading the universal monarchy myth in the early 16th century was closely linked to the magnitude of the territories controlled by Charles V. For the imperial chancellor Mercurino Gattinara, universal and messianic ideas, which were integrated into the symbolism of the Empire, were to legitimate a policy that aimed at giving a more rational structure to Charles’ territories and at securing a prominent influence for the Habsburg family in the whole of Europe. Gattinara imagined a kind of supranational monarchy, (...) organised in accordance with the mythical model of the Roman Empire, which would be able to guarantee peace under the aegis of Christianity. (shrink)

Spreading the universal monarchy myth in the early 16th century was closely linked to the magnitude of the territories controlled by Charles V. For the imperial chancellor Mercurino Gattinara, universal and messianic ideas, which were integrated into the symbolism of the Empire, were to legitimate a policy that aimed at giving a more rational structure to Charles’ territories and at securing a prominent influence for the Habsburg family in the whole of Europe. Gattinara imagined a kind of supranational monarchy, (...) organised in accordance with the mythical model of the Roman Empire, which would be able to guarantee peace under the aegis of Christianity. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:On (Im)Patient MessianismMarx, Levinas, and DerridaChung-Hsiung Lai (bio)In the past few decades a group of well-known thinkers and rising-star scholars within the field of continental philosophy have come together to rethink what “the messianic” might mean. From Levinas’s reading of the Talmud and Franz Rosenzweig, and Derrida’s work on Marx and Levinas, to Agamben’s reading of Benjamin and Saint Paul, and Žižek’s work on Saint Paul and Derrida, (...) among others, it is now possible to detect what Arthur Bradley and Paul Fletcher call “a messianic turn” in continental thought. To contribute to this ongoing “messianism” dialogue, this chapter aims to examine what could be termed “(im) patient messianism,” as illustrated in the writings of Marx, Levinas, and Derrida. Although these three philosophers are of Jewish decent (and all of them inherited the concept of Jewish messianism), they develop different, and yet intersecting, messianisms in their philosophies. While Marx’s political philosophy demands an impatient messianism entailing an impending apocalypse intended to achieve social justice, Levinas’s ethical messianism requires absolute patience to pursue justice for the Other in infinity. Resorting to both Levinasian ethics and Marxist politics, Derrida’s spectral (im)patient messianism attempts to [End Page 59] demonstrate the possibility of moving from the ethical to the political without returning to the mire of either ontology or theology. Nevertheless, all three thinkers have problems associated with their messianic beliefs. Simplifying to the extreme, I define (im)patient messianism as the dynamic of a three-dimensional humanism that will be explained in the conclusion after the analysis of (im)patient messianism in the works of the three messianic thinkers.Jewish Messianism and the Messianic Now“What is the messianic? Where does it come from? And why speak of the messianic now? It is, on the face of it, difficult to imagine anything less contemporary — more untimely — than talk of Messiahs, redeemers, chosen people, last judgement.... Yet, paradoxically, it might be precisely this radical sense of untimeliness — of ever becoming ‘timely’ or happening ‘now’ — that represents the messianic’s greatest value of our time, to ‘now-time.’... In other words, the messianic now might actually be something that enables us to think, write and perhaps even judge our ‘now’ otherwise.”1The word Messiah is derived from the Hebrew mashah (“the anointed”) and refers to an eschatological redeemer, a savior, of a group of people. In Difficult Freedom, Levinas points out “messianism in the strong sense of the term has been compromised in the Jewish consciousness since Emancipation, ever since Jews participated in world history” (DF 96). In “Toward an Understanding of the Messianic Idea in Judaism,” Gershom Scholem also claims that “Judaism, in all its forms and manifestations, has always maintained a concept of redemption as an event which takes place publicly, on the stage of history and within the community.”2 Messianism appears “as a living force in the world of Judaism.”3 In truth, the idea of messianism originated in Judaism and is also used in the other Abrahamic religions, namely Christianity and Islam. According to Jewish eschatology, the Messiah is a king or High Priest, traditionally anointed with holy oil to be the ruler of God’s Kingdom. After a series of wars and disasters, [End Page 60] God will send the Messiah to redeem the Jewish people and the world, taking the Jews back to Israel and rebuilding Jerusalem. Specifically, this future Jewish Messiah is thought to be a human leader,4 physically descended from the paternal Davidic line through King David5 and King Solomon,6 who will usher in the Messianic Age of peace for Israel and all the nations of the world. At this time, enemies will become friends, the wicked will abandon evil and do good, so the wolf shall dwell with the lamb, and the child shall play with the beasts.7Since the Jews have suffered thousands of years of persecution and diaspora, the arrival of the Messiah has become an important concept in their eschatology and living tradition. The messianic is actually a matter of promise, advent, waiting, hope, and redemption. Hence, it... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:On (Im)Patient MessianismMarx, Levinas, and DerridaChung-Hsiung Lai (bio)In the past few decades a group of well-known thinkers and rising-star scholars within the field of continental philosophy have come together to rethink what “the messianic” might mean. From Levinas’s reading of the Talmud and Franz Rosenzweig, and Derrida’s work on Marx and Levinas, to Agamben’s reading of Benjamin and Saint Paul, and Žižek’s work on Saint Paul and Derrida, (...) among others, it is now possible to detect what Arthur Bradley and Paul Fletcher call “a messianic turn” in continental thought. To contribute to this ongoing “messianism” dialogue, this chapter aims to examine what could be termed “(im) patient messianism,” as illustrated in the writings of Marx, Levinas, and Derrida. Although these three philosophers are of Jewish decent (and all of them inherited the concept of Jewish messianism), they develop different, and yet intersecting, messianisms in their philosophies. While Marx’s political philosophy demands an impatient messianism entailing an impending apocalypse intended to achieve social justice, Levinas’s ethical messianism requires absolute patience to pursue justice for the Other in infinity. Resorting to both Levinasian ethics and Marxist politics, Derrida’s spectral (im)patient messianism attempts to [End Page 59] demonstrate the possibility of moving from the ethical to the political without returning to the mire of either ontology or theology. Nevertheless, all three thinkers have problems associated with their messianic beliefs. Simplifying to the extreme, I define (im)patient messianism as the dynamic of a three-dimensional humanism that will be explained in the conclusion after the analysis of (im)patient messianism in the works of the three messianic thinkers.Jewish Messianism and the Messianic Now“What is the messianic? Where does it come from? And why speak of the messianic now? It is, on the face of it, difficult to imagine anything less contemporary — more untimely — than talk of Messiahs, redeemers, chosen people, last judgement.... Yet, paradoxically, it might be precisely this radical sense of untimeliness — of ever becoming ‘timely’ or happening ‘now’ — that represents the messianic’s greatest value of our time, to ‘now-time.’... In other words, the messianic now might actually be something that enables us to think, write and perhaps even judge our ‘now’ otherwise.”1The word Messiah is derived from the Hebrew mashah (“the anointed”) and refers to an eschatological redeemer, a savior, of a group of people. In Difficult Freedom, Levinas points out “messianism in the strong sense of the term has been compromised in the Jewish consciousness since Emancipation, ever since Jews participated in world history” (DF 96). In “Toward an Understanding of the Messianic Idea in Judaism,” Gershom Scholem also claims that “Judaism, in all its forms and manifestations, has always maintained a concept of redemption as an event which takes place publicly, on the stage of history and within the community.”2 Messianism appears “as a living force in the world of Judaism.”3 In truth, the idea of messianism originated in Judaism and is also used in the other Abrahamic religions, namely Christianity and Islam. According to Jewish eschatology, the Messiah is a king or High Priest, traditionally anointed with holy oil to be the ruler of God’s Kingdom. After a series of wars and disasters, [End Page 60] God will send the Messiah to redeem the Jewish people and the world, taking the Jews back to Israel and rebuilding Jerusalem. Specifically, this future Jewish Messiah is thought to be a human leader,4 physically descended from the paternal Davidic line through King David5 and King Solomon,6 who will usher in the Messianic Age of peace for Israel and all the nations of the world. At this time, enemies will become friends, the wicked will abandon evil and do good, so the wolf shall dwell with the lamb, and the child shall play with the beasts.7Since the Jews have suffered thousands of years of persecution and diaspora, the arrival of the Messiah has become an important concept in their eschatology and living tradition. The messianic is actually a matter of promise, advent, waiting, hope, and redemption. Hence, it... (shrink)