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Short range order around Sc atoms in Fe90Sc10 nanoglasses using fluorescence X-ray absorption spectroscopy
- A. Léon, J. Rothe, H. Hahn, H. Gleiter
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- Journal:
- Revue de Métallurgie – International Journal of Metallurgy / Volume 109 / Issue 1 / 2012
- Published online by Cambridge University Press:
- 13 March 2012, pp. 35-39
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- 2012
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X-ray absorption spectroscopy has been applied to probe the local structure of FeSc nanostructured amorphous solids around Sc atoms. At the Sc K-edge, the Fe90Sc10 nanoglass is characterized by a very short range order (EXAFS oscillations are only present up to k = 8 Å-1). A drastic difference in the phase and the amplitude of the nanoglass EXAFS signal compared to the amorphous ribbon indicating a different local structure around Sc atoms in both structures is observed. In addition, the changes in the local structure around Sc atoms are more significant than around Fe atoms.
Contributors
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- By Rose Teteki Abbey, K. C. Abraham, David Tuesday Adamo, LeRoy H. Aden, Efrain Agosto, Victor Aguilan, Gillian T. W. Ahlgren, Charanjit Kaur AjitSingh, Dorothy B E A Akoto, Giuseppe Alberigo, Daniel E. Albrecht, Ruth Albrecht, Daniel O. Aleshire, Urs Altermatt, Anand Amaladass, Michael Amaladoss, James N. Amanze, Lesley G. Anderson, Thomas C. Anderson, Victor Anderson, Hope S. Antone, María Pilar Aquino, Paula Arai, Victorio Araya Guillén, S. Wesley Ariarajah, Ellen T. Armour, Brett Gregory Armstrong, Atsuhiro Asano, Naim Stifan Ateek, Mahmoud Ayoub, John Alembillah Azumah, Mercedes L. García Bachmann, Irena Backus, J. Wayne Baker, Mieke Bal, Lewis V. Baldwin, William Barbieri, António Barbosa da Silva, David Basinger, Bolaji Olukemi Bateye, Oswald Bayer, Daniel H. Bays, Rosalie Beck, Nancy Elizabeth Bedford, Guy-Thomas Bedouelle, Chorbishop Seely Beggiani, Wolfgang Behringer, Christopher M. Bellitto, Byard Bennett, Harold V. Bennett, Teresa Berger, Miguel A. Bernad, Henley Bernard, Alan E. Bernstein, Jon L. Berquist, Johannes Beutler, Ana María Bidegain, Matthew P. Binkewicz, Jennifer Bird, Joseph Blenkinsopp, Dmytro Bondarenko, Paulo Bonfatti, Riet en Pim Bons-Storm, Jessica A. Boon, Marcus J. Borg, Mark Bosco, Peter C. Bouteneff, François Bovon, William D. Bowman, Paul S. Boyer, David Brakke, Richard E. Brantley, Marcus Braybrooke, Ian Breward, Ênio José da Costa Brito, Jewel Spears Brooker, Johannes Brosseder, Nicholas Canfield Read Brown, Robert F. Brown, Pamela K. Brubaker, Walter Brueggemann, Bishop Colin O. Buchanan, Stanley M. Burgess, Amy Nelson Burnett, J. Patout Burns, David B. Burrell, David Buttrick, James P. Byrd, Lavinia Byrne, Gerado Caetano, Marcos Caldas, Alkiviadis Calivas, William J. Callahan, Salvatore Calomino, Euan K. Cameron, William S. Campbell, Marcelo Ayres Camurça, Daniel F. Caner, Paul E. Capetz, Carlos F. Cardoza-Orlandi, Patrick W. Carey, Barbara Carvill, Hal Cauthron, Subhadra Mitra Channa, Mark D. 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Flowers, Carole Fontaine, David Ford, Mary Ford, Stephanie A. Ford, Jim Forest, William Franke, Robert M. Franklin, Ruth Franzén, Edward H. Friedman, Samuel Frouisou, Lorelei F. Fuchs, Jojo M. Fung, Inger Furseth, Richard R. Gaillardetz, Brandon Gallaher, China Galland, Mark Galli, Ismael García, Tharscisse Gatwa, Jean-Marie Gaudeul, Luis María Gavilanes del Castillo, Pavel L. Gavrilyuk, Volney P. Gay, Metropolitan Athanasios Geevargis, Kondothra M. George, Mary Gerhart, Simon Gikandi, Maurice Gilbert, Michael J. Gillgannon, Verónica Giménez Beliveau, Terryl Givens, Beth Glazier-McDonald, Philip Gleason, Menghun Goh, Brian Golding, Bishop Hilario M. Gomez, Michelle A. Gonzalez, Donald K. Gorrell, Roy Gottfried, Tamara Grdzelidze, Joel B. Green, Niels Henrik Gregersen, Cristina Grenholm, Herbert Griffiths, Eric W. Gritsch, Erich S. Gruen, Christoffer H. Grundmann, Paul H. Gundani, Jon P. Gunnemann, Petre Guran, Vidar L. Haanes, Jeremiah M. 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Contents
- Leon Roth
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- Is There a Jewish Philosophy?
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- 06 July 2019
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Some Reflections on the Interpretation of Scripture
- Leon Roth
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Summary
I HAVE first to offer an apology for an unintentional plagiarism in my title. ‘The Interpretation of Scripture’, as you all know and as I remembered too late, is the name of the contribution to the famous volume of essays and reviews made nearly a hundred years ago by Benjamin Jowett. Jowett was then Regius Professor of Greek at Oxford, but ‘owing to his having incurred suspicions of heresy by the liberality of his religious opinions, he was deprived for ten years'-I am quoting the Dictionary of National Biography-'of the emoluments of his office’.
Some years later, in r870, Jowett became Master of Balliol, the college to which in r879 Claude Montefiore was admitted as an undergraduate; and there is thus some connection, howbeit a distant and tenuous one, between at least the title of my address and the distinguished scholar and religious leader in whose honour it is being delivered.
Having established the connection, however, I shall not dwell on it, since-if I may quote the DNB again-'Jowett's essay on the Interpretation of Scripture only served to increase the suspicion of heresy entertained against him.’ I can only pray that you will be kinder, or I luckier.
In this lecture I propose inviting your attention to a matter which, in one form or another, is always cropping up. It is an old-fashioned problem and does not bother everyone; but it is at the bottom of most disputes on scriptural subjects and indeed on many other subjects too. Someone expresses an opinion and backs it up with a biblical quotation. His friend produces another opinion and another quotation. What are we to do about it? An opinion is an opinion and a quotation is a quotation. Are there any grounds for choosing between them?
As a fact we do choose between them. We follow the one and reject the other. But when it comes to justifying our choice we are almost always at a loss. We cultivate a blind eye. We look the difficulty firmly in the face, and pass on.
But the difficulty remains, and it is not a theoretical one only. We all know, and we have it too on high authority, that ‘the devil can cite Scripture for his purpose'; but when we meet such a one-'an evil soul producing holy witness ’-how can we hope to set about refuting him?
Baruch Spinoza: His Religious Importance for the Jew of Today
- Leon Roth
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- Is There a Jewish Philosophy?
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BEFORE I come to my theme it may be well to remind ourselves of a few facts of literary history.
Spinoza was born in Amsterdam some ten months after this great and famous university was inaugurated, on 24- November 1632, and died at the Hague on 21 February 1677. His fame rests principally on two books, the Tractatus Theologico-politicuspublished anonymously in 1670 and the Ethica published in 1677 by his friends as a part of his Opera posthuma. Of these two books it was the former, the Tractatus Theologico-politicus, which in its time created the stir. The Ethica waited for notice a full hundredyears.
Yet, once noticed, the Ethica came into its own; the Tractatus passed into history. The Tractatus belongs to time, the Ethica to eternity; and it is this distinction, the distinction between the things of time and the things of eternity, so strikingly exemplified in the history of Spinoza's own work, which is the main lesson that men of religion today can derive from the study of Spinoza.
We are assembled this evening in order to learn for our present need from a thinker of the seventeenth century born and bred in this city of Amsterdam; and the first question we should ask ourselves is why it should be just this city, this people, this country and its institutions, which made his life, and thinking, possible. And not his life alone. Seventeenth-century Holland first set the example followed so nobly by Holland of the twentieth century of offering refuge and peace to the wanderer and homeless. I read to you a few sentences from a letter of one of them written in May 1631:
I walk every day among the thronging crowds as freely and quietly as you could in your private park … What other country could one find in the whole world where one can enjoy such complete liberty, and sleep with such a sense of security; where there are armed forces always on the watch to guard us; where poisonings and treacheries and calumnies are less known?
It is René Descartes who is writing, in this very city of Amsterdam, a year before Spinoza was born; and he praises the industry and prosperity of its inhabitants, its public order and private amenities, its allowing everyone to pursue his own affairs without interference. Spinoza, writing nearly forty years later, sees deeper.
Index
- Leon Roth
- Foreword by Edward Ullendorff
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- Is There a Jewish Philosophy?
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- 01 March 1999, pp 191-199
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Publisher's Note
- Leon Roth
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- Is There a Jewish Philosophy?
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Is There a Jewish Philosophy?
- Rethinking Fundamentals
- Leon Roth
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Elegantly written essays provide an engaging, thought-provoking discussion of the fundamentals of Judaism, in which the application of Jewish ethical principles shines through.
Mysticism, Thick and Thin
- Leon Roth
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- Is There a Jewish Philosophy?
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- 01 March 1999, pp 144-155
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Summary
WE are all mystics nowadays but we need not be contentiously so. As we have been told recently by a Professor of Education (and he surely ought to know): ‘The hot breath of the charismatic behind one's back is disconcerting.' Yet we of the milder sort may still keep in heart. For it would be strange, would it not, if the alleged greatest of all experiences should be confined to a few, a very, very few? I know that, on a similar plane, there are very few great painters, great poets, great philosophers, great technologists, great chemists, great mathematicians: we ordinary folk lack the power of great creation. But we have at least the power of appreciation; and I imagine that appreciation is of the same kind, although not perhaps of the same order, as creation. We do have in us something, however scanty, of the creative artist or thinker: we are not cut off from them completely. As Mr E. M. Forster remarks somewhere: ‘We are rapt into a region near to that where the artist worked.’ So my query with regard to the mystic vision remains. Is it conceivable that just this, allegedly the greatest prize of all, is denied to the vast majority of mankind?
The first of the suggestions I am going to make is that it is not so denied. We all in our own way, and in our own degree, sense the divine. I know I am using doubtful words and I shall seek a later occasion to clear them up somewhat. But if we take as a preliminary pointer a remark from an early essay of the late Clement Webb: ‘A theory of the world may fairly be called Mysticism in which the ultimate truth and reality of things is held to be a unity the consciousness of which is attainable as a feeling inexpressible by thought', are we indeed all strange to such a feeling? Have we not all of us, at different times and in various situations, had this conviction of unity thrust, as it were, upon our consciousness without our being able to give a reasoned account of it? Even in the sphere of everyday action, do we not sometimes ponder and ponder some perplexity' and of a sudden, somehow, our path becomes clear.
Authority, Religion, and Law
- Leon Roth
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- Is There a Jewish Philosophy?
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- 01 March 1999, pp 121-127
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Summary
THE recent Cambridge production of the Antigone has given occasion to ponder again Antigone's spirited declaration on the Unwritten Laws. King Creon, on political grounds, has forbidden the burial of Poly ne ices. Antigone, on religious grounds, has defied him; and she has justified herself by distinguishing between the changing regulations of a human ruler and the eternal laws of heaven. Creon says to her: ‘Knewest thou the edict that forbade this deed?', and the dialogue proceeds:
ANTIG. I knew it. Why, how else? for it was public.
CREON. And such laws thou couldst dare to overstep:
ANTIG. Yes; for it was not Zeus that published them …
I did not deem your edicts of such force
That a mere mortal could o'erride the Gods'
Unwritten, never-failing ordinances.
For these live not today nor yesterday,
But always: none knows when they first came forth.
TRANS. R. C.TREVELYANThat is all we hear, the bare affirmation of the difference in kind between ad hoc regulation and law; but the action of the play proceeds to show that it is the eternal law of heaven, not the fiat of the ruler, which prevails. The play is called by the name of Antigone but its central figure is not Antigone. It is the bearer of political power, the king; and the play demonstrates the breakdown, in the person of Creon, of the political point of view. Political authority is essentially temporary and relative, a device to meet the changing circumstance of ever-shifting power. It is myth, not truth. When it claims to be absolute, it is doomed. It nullifies itself and engenders its own destruction.
There is a very similar, yet very different, story in the Bible, King David lusted after Bathsheba and contrived to have her husband killed. But the thing David had done, we are told, displeased God, and God sent a prophet to David, and the prophet told the king about a rich man and a poor man, and how the rich man took the poor man's one ewe lamb, and David's anger was greatly kindled against the man and he cried: ‘As the Lord liveth, the man that hath done this is worthy to die; and he shall restore the lamb fourfold because he did this thing and because he had no pity'; and Nathan said to David: ’Thou art the man.
Jewish Thought as a Factor in Civilization
- Leon Roth
- Foreword by Edward Ullendorff
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- Is There a Jewish Philosophy?
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Summary
Introductory
1. The great bodies of constructive ideas on which modern Western civilization is built are conventionally traced back to Israel, Greece and Rome: morals and religion to Israel, the sciences and the plastic and literary arts to Greece, law and public administration to Rome. If this is true, it is true only roughly. No civilization can exist without possessing in some measure every one of these activities. Greece and Rome had religion and much of it survives today, just as Israel and Greece had, and bequeathed, law. Indeed, religion and art and science and law appear everywhere (howbeit in varying degrees) together. Further, there is much in modern Western civilization which is unique and original to it, and where the ‘legacy’ from the past is most apparent, it has been most modified in use.
This essay will make therefore no exclusive or pre-eminent claims. It will try to present Jewish thought as a coherent system of ideas; but it will be mindful of the fact that the truer the ideas, the more they may be expected to have appeared elsewhere. Nor will it insist on the connection between Jewish thought and the individuals known as Jews. In a sense, Milton's Paradise Lost or Randel's Messiah or Blake's Illustrations to the Book of Job are Jewish, although their authors were not. One may compare the connection of mathematical thought with its first inspiration in Greece, or of the Roman road with its original Roman builders. Roman roads were also built by other than Roman citizens; and mathematical thinking, although brought into the world with and by the Greeks and remaining (possibly) true to its Greek type, has produced results far beyond any Greek achievement. An old talmudic saying is helpful here. Why was the Law given in the wilderness? the rabbis ask, and answer: In order that no one country could claim proprietary rights to it.
2. This is true of ideas of any kind. They are by nature universal. They arise, presumably, in individuals, and they develop their power through communities. But to speak of them in sole association with one person or community is to belie their character. Indeed, the more general they are, the more their character as ideas is manifested.
Moralization and Demoralization in Jewish Ethics
- Leon Roth
- Foreword by Edward Ullendorff
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- Is There a Jewish Philosophy?
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- 01 March 1999, pp 128-143
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Summary
To explain my title, I offer two illustrations. The first is well known, and I adduce it only because its significance is often overlooked.
The Mishnah in Sanhedrin recounts the way in which the old Jewish court tried to bring home to witnesses in a capital case the uniqueness of human life and the consequent responsibility of their position. The court would have them brought in, we read, and would admonish them as follows:
You are not to speak from guesswork or from gossip or from reliance on a third party however trustworthy in your eyes. You must understand that cases involving the death penalty are not like those which involve only money. In money cases a false witness can atone for the damage he has caused by a money payment. In capital cases there rests on his head the blood of the condemned man and the blood of the descendants [who may have yet to be born to him] to the end of days.
The Mishnah then goes on:
It is for this that man was created one, to instruct us that whoever destroys one life, it is accounted to him by Scripture as if he had destroyed a whole world, and whoever preserves one life, it is accounted to him by Scripture as if he had preserved a whole world.
AS it stands thus, this statement is completely general. The original creation was of one man, and from that one man came the life of all human beings. To preserve one life is thus to preserve a whole world of humanity: to destroy one life is to destroy a whole world. This is obviously the sense meant, and this is obviously the proper text; and so we find it-I am quoting the late Professor J. N. Epstein-in all exact manuscripts and early references. Our printed texts however insert the word meyisrael, and therefore read not ‘whoever preserves or destroys one life’, but ‘whoever preserves or destroys one Jew'. The addition of the word meyisrael produces a sudden, and ludicrous, deflation.
A similar point may be noted in out text of a verse (21) in the last chapter of Isaiah.
Judaism: The Elements
- Leon Roth
- Foreword by Edward Ullendorff
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- Is There a Jewish Philosophy?
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THERE have been many attempts at a pocket definition of Judaism. There is Hillel's, in reply to a would-be convert's request to be taught Judaism while he stood on one leg: ‘What you do not like yourself, do not do to others. ‘ There is the medieval rabbi's (in the words of the psalmist): 'In all thy ways know God.’ There is the prophet Jonah's: ‘I am a Hebrew and I reverence the God of Heaven who made the sea and the dry land.’ A famous one is that of Micah: ‘He hath told thee, 0 man, what is good; and what doth God require of thee but to do justice and to love mercy and to walk humbly with thy God?’ What is common to all these summary statements is that they are couched in terms of general moral values. Like Micah's pronouncement, they are concerned with no one person or group of persons but with man.
The content of Judaism would thus seem to be universal, yet its bearers are a particular people, the Jews; and the history of Judaism is the story of the balance (often an uneasy one) between the universality of the doctrine and the particularity of its transmitters. The connection between the two is laid down clearly from the very first. God is represented as having 'known’ Abraham (that is, singled him out from all others) in order that he should command his children and his household after him to practise the ‘way of God, that is, to do justice and judgment’. Here, too, the terms used are completely general: justice, judgement, the way of God; and the children of Abraham are to be the vehicle through which the way of God (that is, the way of justice and judgement) is to be displayed.
This is the doctrine of the ‘chosen people', a doctrine which has been misunderstood by both Jews and non-Jews, and which has done much harm. It is so easy to claim to be the chosen people, and to forget that the choice means duty, not privilege. In itself no one people is any better, as in itself no one people is any worse, than any other.
The Significance of Biblical Prophecy for Our Time
- Leon Roth
- Foreword by Edward Ullendorff
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- Is There a Jewish Philosophy?
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THE prophets did not talk to scholars. They talked to the ordinary man; and when the old synagogue tradition prescribed weekly readings from the Prophets like those from the Law, it arranged that, just like the lessons from the Law, they should be read both in the original and in a vernacular translation, that is, presumably, for the benefit of the ordinary man.
Of course that was a dangerous practice. Bible reading in the vernacular always was dangerous. It gave people ‘ideas’. It sometimes made them disrespectful to the powers that be, and the powers that be did not like it. There is an episode in the history of the haftarah (as the weekly lesson from the Prophets read in the synagogue is called) which in this regard I find instructive. A noted rabbi is reported in the Mishnah to have laid it down that the sixteenth chapter of Ezekiel, beginning ‘Cause Jerusalem to know her abominations', is not to be used as a prophetic lesson. As the commentators explain (I should have thought superfluously), it is not to the credit of Jerusalem. You see the tendency, and it is the same everywhere and at all times. We must not be told about our misdeeds. It is bad for what is called, somewhat curiously, ’morale'.
I am glad to be able to say that in this particular instance the synagogue did not make that mistake. To its credit, the objection, although from a very famous rabbi, was overruled. The official decision is that the chapter in question may be used as a public lesson, and should be translated and read publicly in the vernacular.
This encourages me in my layman's view that the importance of the prophets, both for their generation and for us, is not that they speak ‘comfortable words’ (though they do that too at times), but that they dared to say things which are very uncomfortable indeed but which happen to be true. Their interest was not in morale (so-called) but in something very different: morals.
Back To, Forward From, Ahad Ha'am?
- Leon Roth
- Foreword by Edward Ullendorff
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- Is There a Jewish Philosophy?
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IN the early years of the century there appeared a remarkable book, by the Italian Croce, entitled: What is Living and What is Dead in the Philosophy of He gel? The subject on which I wish you to direct your attention today is: What is living, and what is dead, in Ahad Ha'am?
By ‘living', I mean what is living for us, by ’dead', what is dead for us. In the recently published volume Tradition and Change on the development of the Conservative movement in the Jewry of the United States, there is excerpted an address by the present Vice-Chancellor of the Jewish Theological Seminary of America in which the first of the ‘four tested standards’ of the movement is declared to be ’scientific knowledge of the whole of Judaism'. The aim is ambitious and I hope the Seminary lives up to it. But even after the ‘whole of’ Judaism has become known scientifically, there still remains the task of its evaluation. Evaluation is not the business of science. Science describes; it does not judge. But life means judgement, discrimination, selection. On doit choisir. There are subjects and opinions which for us today are more significant than others and it is these which we have to look out for. What then can we find today of significance in Ahad Ha'am, and, having found it, how and where do we go on further?
It should be said at once that we are all of us, in some sense and in some degree, disciples of Ahad Ha'am. We all use his ideas, all speak his language. They are current coin, passed from hand to hand, without thought of the mint in which they were struck. And if we turn again to his writings, we can see the secret of his appeal. Here is a man, we say to ourselves, who talks sense; and he talks sense sensibly. He knows where to begin, and when to stop. His prose is prose, not pastiche. He displays a breadth of vision, a width of interest, a substratum of seminal ideas, which we miss in some other modern Hebrew writers. He is worthy of all admiration; but-and here is my first point-let us admire him for what he is, not for what he is not.
Is there a Jewish Philosophy?
- Leon Roth
- Foreword by Edward Ullendorff
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- Is There a Jewish Philosophy?
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The Problem
I TAKE my text from the concluding words of Husik's standard work on the history of Jewish medieval philosophy: ‘There are Jews now and there are philosophers: but there are no Jewish philosophers and there is no Jewish philosophy.'
Let me read that again: ‘There are no Jewish philosophers and there is no Jewish philosophy.’ You will note that he is talking about the present ('There are Jews now and there are philosophers’), with the implication (presumably) that the matter was not always so: after all he had just concluded a big volume on Jewish medieval philosophy himself. But even among the philosophers whom he describes there would seem to be some who would not merit the title Jewish philosophers even though they lived long ago. You may recall, for example, the remarks prefaced by the editor to the first edition (1560) of Gersonides’ Wars of the Lord: ‘His words seem to contradict our Torah and the wise men of our people …. But he has explained in his Introduction and the last chapter of his First Part that the Torah is one thing and philosophy another, and each occupies itself with its own affairs … ’. Since the sixteenth-century editor does not seem to be shocked by this avowal of Gersonides, it would seem that in Renaissance Italy too it could be said that there are Jews now and there are philosophers, but that it does not follow from the fact that a philosopher happens to be a Jew and even writes in Hebrew that his philosophy is necessarily Jewish.
So the problem is fairly set. In what sense can we talk about Jewish philosophy, and what can we expect to find if we look for it?
The Meaning of Philosophy
And there is a further difficulty. I shall have to discuss with you not only the word Jewish but also the word Philosophy. AB you all know, philosophy in our day and country has fallen into disrepute, and not so much in the mouth of the ordinary man as in the mouths of the philosophers themselves. Philosophers in England today seem to spend their time in pointing out how foolish previous philosophers were.
Dedication
- Leon Roth
- Foreword by Edward Ullendorff
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Bibliography of the Writings of Leon Roth
- Leon Roth
- Foreword by Edward Ullendorff
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- Is There a Jewish Philosophy?
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Frontmatter
- Leon Roth
- Foreword by Edward Ullendorff
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- Is There a Jewish Philosophy?
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Imitatio Dei and the Idea of Holiness
- Leon Roth
- Foreword by Edward Ullendorff
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- Is There a Jewish Philosophy?
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- 01 March 1999, pp 15-28
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