This study is a pioneering exploration of how rabbis in the religious Zionist community in Israel constructed a body of Jewish law on war. It focuses on five leading rabbis in this camp and how they dealt with a number of key moral issues that the waging of modern war raised.

Jewish Nietzscheans have traditionally shied away from any detailed examination of Nietzsche’s comments on contemporary Jewry or the Jewish religion. Scholars who have examined Jewish Nietzscheans have therefore sought to connect Nietzsche with some dimension of Jewish thought through similarities in views between Nietzsche and the Jewish intellectuals who were purportedly influenced by him. The two books under consideration in this essay strain to find solid connections between Nietzsche’s philosophy and the writings of eminent Jewish writers. Daniel Rynhold and Michael (...) Harris examine how selected Nietzschean concepts can also be found in the work of the noted Jewish thinker Rabbi Joseph Soloveitchik. David Ohana, by contrast, examines a variety of Jewish writers who at some point exhibited an enthusiasm for Nietzsche, ranging from Hebrew scholars and translators to German-Jewish intellectuals. Both books suffer from many of the shortcomings of general Nietzschean influence studies: there is often no sound philological evidence of influence, or the “connection” is so general that it is difficult to see Nietzsche as the source of influence, or the alleged influence was of short duration, and it is difficult to understand what remains Nietzschean in the individual influenced. (shrink)

The seven deadly sins have provided gossip, amusement, and the plots of morality plays for nearly fifteen hundred years. In Wicked Pleasures, well-known philosopher, business ethicist, and admitted sinner Robert C. Solomon brings together a varied group of contributors for a new look at the old catalogue of sins. Solomon introduces the sins as a group, noting their popularity and pervasiveness. From the formation of the canon by Pope Gregory the Great, the seven have survived the sermonizing of the (...) Reformation, the Inquisition, the Enlightenment, the brief French reign of supreme reason, the apotheoses of capitalism, communism, secular humanism and postmodernism, the writings of numerous rabbis and evangelical moralists, two series in the New York Times, and several bad movies. Taking their cue from this remarkable history, the contributors, including Thomas Pynchon, allowed one sin apiece, provide a non-sermonizing and relatively light-hearted romp through the domain of the deadly seven. (shrink)

Philosopher, rabbi, religious historian, Gnostic: who was Jacob Taubes and what is at stake in his works? To begin answering this question, it is useful to consider his writings in conjunction with those of Carl Schmitt, with whom he shared an interest in the theological background of modern politics. Although Taubes made the acquaintance of such thinkers as Gershom Scholem, T. W. Adorno, Herbert Marcuse, and Jacques Derrida, this complex history with Schmitt has been the best known and most (...) notorious of his relationships. Though never blind to the legal theorist's political past, Taubes acknowledged his intellectual debt to Schmitt…. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:RESPONSE TO QAMAR-UL HUDA Robert Hamerton-Kelly Stanford University Qamar and I communicated by email. The text of my response is basically what I sent him by email. Dear Qamar: Thanks for your greeting. I have read your paper with interest and learned from it. Here is a brief account of what I plan to say. My response will be chiefly from the point of view of the mimetic (...) theory which holds that religion in its human, pagan, unrevealed form is a structure of sacred violence that lives by scapegoating and sacrifice and generates culture out ofthe victim by means of, firstly ritual, the repetition of the first murder as sacrifice, secondly prohibition, religious law that enforces differentiation, and thus prevents the crisis of undifferentiation, that is the precursor of surrogate victimage and thirdly myth, the account of the originary violence told from the point of views of the perpetrators, coverup for their violence. Islam's monotheism is a powerful antidote to this pagan sacred, indeed, in terms ofmimetic theory, all the great religions are more or less in reaction against the pagan sacred, against generative violence; and one ofthe marks oftheir greatness resides in the candor with which they address the problem of the residual sacred violence in themselves. This was my problem with Rabbi Kimelman's presentation yesterday, and I confess it is my problem with your presentation. In this regard Iconsider the Buddhistcontribution to this symposiumto be the best of the lot, precisely because it is so candid about the residue of sacred 100Robert Hamerton-Kelly violence in this truly great religion. I think that the presentation on Christianity too was, in this regard, candid. Islam's monotheism is a powerful antidote to this pagan sacred, and I want to drawjust for a minute on that. As you yourself mentioned, the rise ofIslamwas aconflictual phenomenon within thepagan diversity ofArabia in the sixth century. Andthat itselfis disclosive oftherelationshipbetween this emerging monotheism and the residual pagan sacred. Now, you understand, that in terms of mimetic theory, the god is the transfigured victim. So the god is essentially a center of violence. And the emergence of monotheism emerges as a critique of the pagan sacred, the transfigured victim. Now here are some indications in the biblical tradition that illustrate this that I find are quite interesting. You recall that monotheism in the Bible first emerges in the texts of Second Isaiah, Deutero Isaiah. Where the Israelite—in this case Jewish—experience of exile leads the prophet to perceive that God is not just the God of Israel—that is, it's not just henotheism—but is the God of all the world, and that he can indeed work through Cyrus, King ofthe Medes and Persians. It is surely significant that monotheism emerges in the very same text in which the figure of the Suffering Servant of Yahweh appears. It seems as if the emergence of monotheism goes along with the emerging recognition that the victim is innocent. That, ifyou like, is the demythologization ofthe sacred victim of the pagan divinity. I refer you now, secondly, to the ten commandments, the ten words of Moses from Sinai in Exodus 20 and Deuteronomy 6. As we discussed in our seminar at Stanford and as René has made clear in his most recent book (ISee Satan Falling likeLightening ), the tenth commandment,"Thou shalt not covet" is indeed a prohibition on mimetic desire. This is what the Apostle Paul understood when he picked up in a book epithumesis—in Greek: "you shall not desire." By the way thuo, the root thu in Greek is the root for sacrifice. So epithumia/desire, is etymologically in Greek linked to sacrifice. "You shall not desire" is a prohibition on sacred violence. That's the last commandment and, I take it as an important summary of the previous nine commandments. What I have not seen generally appreciated is that the first commandment is a prohibition on idolatry. It is in fact the establishment of the absolute monotheism. So it is as if the ten commandments are bracketed by two stridently mimetic antimimetic injunctions: theinjunction on idolatry and the injunction on mimetic desire. And I think you can... (shrink)

‘Process Theology enables us to establish a robust relationship to Jewish scriptures and practice in a context of personal integrity, with openness to contemporary knowledge and insight and with an emphasis on spiritual depth and social engagement’ (61). ‘ …a process approach makes the centrality of love clear…’ (62)Rabbi Artson is Dean of the Ziegler School of Rabbinic Studies and VP of the American Jewish University in Los Angeles. It is important to know, I think, that his interest in (...) process theology is because he has a profoundly personal commitment to Judaism and his calling as a Rabbi. In his credo online, he writes that he refuses ‘to read halakhah or the Torah in such a way that it makes God seem cruel…’ He turns to process theology not to escape or dilute his Jewish faith, but because it helps him to articulate Judaism in a way which he believes allows greater integrity and a deeper understanding of the love and justice of God and Torah.Artson has the gift of writing clearly. (shrink)

Pan-en-theism is importantly distinguished from pantheism. Whereas pantheism reduces God to the world, panentheists affirm that God is both imminent and transcendent. Where ‘all’ refers to the cosmos, panentheism is the view that all is in God, and God is in all, but God nevertheless transcends the all of the world.Biernacki explains that the collaborative authors of this volume don’t feel compelled to fit any pre-conceived mold. Nor are they trying to imperially supplant all previous conceptions of reality or divinity (...) with a new ‘kind of Hegelian Aufbehen.’ Rather, ‘the panentheisms that the several authors of this volume illustrate propose a host of varied and incompatible possibilities for divinity, where what links them best is the very idea of linking.’ Each chapter deserves its own full-length review, but I can only list them here.Rabbi Bradley Shavit Artson leads off with an exploration of various panentheistic whispers in Jewish scripture and tradition. Artson expresse .. (shrink)

The 7725 letters of Hugo Grotius's correspondence of the years 1594 to 1645 reflect the highlights and drawbacks of an eventful career. Some important gradual developments and abiding features in the letters will be pointed out. In this way Grotius's political and scholarly activities can be analysed from the perspective of the correspondence.