RUSSIAN JEWISH INTELLECTUAL HISTORY AND THE MAKING OF SECULAR JEWISH CULTURE

¹ The literature on German Jewish thought is vast, so the following are some examples: On Moses Mendelssohn see Sorkin, David, Moses Mendelssohn and the Religious Enlightenment (Berkeley, 1996); Feiner, Samuel, Moses Mendelssohn: Sage of Modernity (New Haven, 2010); Arkush, Alan, Moses Mendelssohn and the Enlightenment (Albany, 1994); Goetschel, Willi, Spinoza's Modernity: Mendelssohn, Lessing, and Heine (Madison, 2004). On Geiger and Reform Judaism see Wiese, Christian (ed.), Redefining Judaism in an Age of Emancipation (Leiden, 2005); Heschel, Susannah, Abraham Geiger and the Jewish Jesus (Chicago, 1998); and Meyer's, Michael many works including Response to Modernity: A History of the Reform Movement in Judaism (Detroit, 1995). On Buber and Rosenzweig see Mendes-Flohr, Paul, Divided Passions: Jewish Intellectuals and the Experience of Modernity (Detroit, 1991); idem, From Mysticism to Dialogue: Martin Buber's Transformation of German Social Thought (Detroit, 1989), as well his many edited volumes of Buber's work; idem, The Philosophy of Franz Rosenzweig (Waltham, 1998); Batnitzky, Leora, Idolatry and Representation: The Philosophy of Franz Rosenzweig Reconsidered (Princeton 2009); Gordon, Peter Eli, Rosenzweig and Heidegger: Between Judaism and German Philosophy (Berkeley and Los Angeles, 2003). On antinomianism see Lazier, Benjamin, God Interrupted: Heresy and the European Imagination between the World Wars (Princeton, 2008). On Hans Jonas see Princeton's Tikvah: Project on Jewish Thought's special working group dedicated to Jonas: www.princeton.edu/tikvah/projects/jonas.

² An alternative script has the tradition moving to France thanks to Emmanuel Levinas; see Bouretz's, Pierre monumental Witnesses for the Future: Philosophy and Messianism, trans. Smith, Michael B. (Baltimore, 2010). It was the exile of German Jewish intellectuals that gave rise to centers of Jewish intellectual history like Hebrew University and the University of Chicago, as well as the New School for Social Research in New York.

³ Socher, Abraham, The Radical Enlightenment of Solomon Maimon: Judaism, Heresy, and Philosophy (Stanford, 2006); Sinkoff, Nancy, Out of the Shtetl: Making Jews Modern in the Polish Borderlands (Providence, 2006).

⁴ Shneer, David, Yiddish and the Creation of Soviet Jewish Culture (New York and London, 2004), chap. 3.

⁵ The term “Judeo-Christian” came into vogue in the United States during World War II through the influence of many interfaith organizations. On the term's emergence within the Jewish intellectual sphere, see Heller, Bernard, “The Judeo-Christian Tradition,” Jewish Frontier (New York) 13/11 (Nov. 1946), 59–60; Tillich, Paul, “Is There a Judeo-Christian Tradition?”, Judaism (New York) 1/2 (April 1952), 106–9. The two engaged in a back-and-forth for several years. See also Herberg, Will, Protestant–Christian–Jew (New York, 1960) for an example of how the term was used in sociology of religion in the postwar period. See also Sarna, Jonathan, American Judaism (New Haven, 2004).