Related Papers
International Association for Teachers of Philosophy at Schools and Universities Yearbook.
Kizel, A. (2021). A Seminar on Philosophy for/with Children as a Dialogical Space between Jews and Arabs at the University of Haifa. In: International Association for Teachers of Philosophy at Schools and Universities Yearbook. Zürich: LIT Verlag, pp. 176-184.
2021 •
Arie Kizel
In recent years, the educational-system development specialization of the MA program in the University of Haifa’s Faculty of Education has held an annual seminar on Philosophy for/with Children (P4wC). Under my guidance, Jewish, Muslim, Christian, Druze, and Circassian students have formed a group embodying a living and breathing dialogical space. Despite the global spread of P4wC principles following the emergence of the P4C movement promoted by the International Council of Philosophical Inquiry and its practice in dozens of national and regional centers, neither approach is formally taught in Israeli universities and colleges. Both thus remain outside the pedagogical mainstream, the University of Haifa—where I teach—being the only institution at which they can be studied at an MA level. I have also established the Israeli Academic Forum for Philosophy with Children, which conducts seminars and offers professional development, etc.
Freie Universitat Berlin
Conference: "Intersections: Between Philosophy and Jewish Thought" Freie Universitat Berlin
2022 •
Miriam Feldmann-Kaye, Johannes Bennke, Giuseppe Veltri, Agata Bielik-Robson
The Potential for a Deconstructivist Approach to Liturgy in Modern Jewish Philosophy Miriam Feldmann Kaye This paper will set forth the principles of postmodern philosophy and the ways in which they both stimulate and problematise new philosophical discourse in Jewish thought today. The paper will examine one particular case in point – that of philosophical understandings of sacred texts. Hermeneutical responses to phenomenology of the early twentieth century – according to Emmanuel Lévinas – will be employed to analyse the role of sacred texts. Postmodern theory, in particular the deconstructionist approach of Jacques Derrida, was accompanied by his proposal of dissemination. Dissemination, will be viewed as a tool by which the approaches of Lévinas might be conceived of as offering new approaches to revelation according to Jewish tradition. This is manifested in original interpretations of the role of liturgy, and prayer, as fulfilling the notion of the “life of the text”. Ultimately, entertaining the Derridean shift from mimesis to poesis, makes new demands on the Jewish idea of revelation to define itself anew. Questions will be posed as to, how far the Derridean theory of dissemination should or can be entertained in Jewish theology. And if this approach is amalgamated in certain ways, then what does this new approach to revelation mean for Jewish consciousness and thinking today
Journal of Philosophical Theological Research
"Philosophy and the Human Inheritance in the Post-Western World." Journal of Philosophical Theological Research, 22, 3:(Fall 2020), 51-68.
2020 •
Anthony F Shaker
Article link: http://pfk.qom.ac.ir/article_1717_0523ec797ef9bf699a7913b7104fe9b1.pdf ABSTRACT The dissolution of the Western-dominated Postwar Order, and the Eurocentric myths that sustain it, presents a unique opportunity to ponder an old question posed by every new generation: How can philosophy, which Islamic and ancient Greek learning traditions have long defined as the pursuit of "wisdom," resume its millennial civilizing role? This paper looks beyond passing political events to reconsider why philosophy was viewed in this role. As different as al-Fārābī, Ibn Sīnā, Ibn Khaldūn, Mullā Ṣadrā, Hegel and Heidegger are from each other, they all approached the question of civilization philosophically by way of the fundamental question of beingness (mawjūdiyya) and existence (wujūd). Moreover, they strove for "completeness" of thinking with the "practical," where, however, they resisted the temptation to reduce man to his practical or biological functions. Given the magnitude of the present challenges we all face, no dialogue across cultural boundaries can ignore the caution with which philosophical tradition has laid out the terms of this completeness in being.
RUDN Journal of Philosophy
Jewish philosophy as a Direction of the World philosophy of Modern and Contemporary Times 1 under a Creative Commons Attribution 4.0 International License https://creativecommons.org/licenses/by/4.0
2019 •
Ilya Dvorkin
This article represents an analysis of the Jewish philosophy of the Modern and Contemporary as the holistic phenomenon. In contrast to antiquity and the Middle Ages, when philosophy was a rather marginal part of Jewish thought, in Modern Times Jewish philosophy is formed as a distinct part of the World philosophy. Despite the fact that representatives of Jewish philosophy wrote in different languages and actively participated in the different national schools of philosophy, their work has internal continuity and integrity. The article formulates the following five criteria for belonging to Jewish philosophy: belonging to philosophy itself; reliance on Jewish sources; the addressee of Jewish philosophy is an educated European; intellectual continuity (representatives of the Jewish philosophy of Modern and Contemporary Periods support each other, argue with each other and protect each other from possible attacks from other schools); working with a set of specific topics, such as monism, ethics and ontology, the significance of behavior and practical life, politics, the problem of man, intelligence, language and hermeneutics of the text, Athens and Jerusalem, dialogism. The article provides a list of the main authors who satisfy these criteria. The central ones can be considered. The main conclusion of the article is that by the end of the 20th century Jewish philosophy, continuing both the traditions of classical European philosophy and Judaism, has become an important integral part of Western thought.
International Journal of Public Theology
Special Issue—Jewish Public Theology
2013 •
Pauline Kollontai
RUDN Journal of Philosophy
Jewish philosophy as a Direction of the World philosophy of Modern and Contemporary Times
2019 •
Ilya Dvorkin
This article represents an analysis of the Jewish philosophy of the Modern and Contemporary as the holistic phenomenon. In contrast to antiquity and the Middle Ages, when philosophy was a rather marginal part of Jewish thought, in Modern Times Jewish philosophy is formed as a distinct part of the World philosophy. Despite the fact that representatives of Jewish philosophy wrote in different languages and actively participated in the different national schools of philosophy, their work has internal continuity and integrity. The article formulates the following five criteria for belonging to Jewish philosophy: belonging to philosophy itself; reliance on Jewish sources; the addressee of Jewish philosophy is an educated European; intellectual continuity (representatives of the Jewish philosophy of Modern and Contemporary Periods support each other, argue with each other and protect each other from possible attacks from other schools); working with a set of specific topics, such as monis...
Religious Studies Review
Thinking through the Future of Jewish Philosophy Now: Contemporary Jewish Philosophers
2017 •
Aubrey Glazer
David McPherson
In this essay I begin with remarks made by Bernard Williams that there are two main motives for philosophy, curiosity and salvation, and that he is not ‘into salvation’. I seek to make the case for the claim that philosophy, at its best, should aim at a kind of 'salvation’. In the first section, I discuss the problematic character of the world that philosophy should aim to address as a matter of seeking a kind of salvation. I identify this as the problem of ‘cosmodicy’, i.e., the problem of how to justify life in the world as meaningful and worthwhile in the face of extensive evil, suffering, disorder, and the like. In the second section, I discuss how Williams’s claim not to be ‘into salvation’ is not entirely accurate. Although he rejects a certain ‘grand’ traditional picture of salvation, he still seeks a more minimal kind insofar as he addresses the problem of cosmodicy. This comes through in his advocacy of ‘humane’ philosophy and in his attempt to support the values that arise for us from within our historically contingent forms of life. I argue here that Williams is wrong to reject the human concern for a larger cosmic significance. In the final section, I discuss two secular attempts to address the issue of cosmic significance: viz., those of Thomas Nagel and Paolo Costa. I also briefly consider here what a theistic perspective has to offer. I conclude by suggesting that if I am right that philosophy, at is best, should aim at a kind of salvation, then this means that the philosophy of religion should have a central place in any philosophy curriculum.
Reflections on the Fate of Philosophy and the Church in the 21st Century
Professor Ken S . Foldes
This text is an effort to provoke discussion of what everyone will admit is the most important issue of our times but which, ironically, no one is willing to address, namely, Will there be a “Millennium”? And will there be “Philosophy” in the 21st century? I must say that at present I do not have all the answers, but I am open to suggestions and input. With this said, I will proceed. Baynes and McCarthy say in After Philosophy: End or Transformation that all major philosophers today, including Habermas, Rorty, Derrida and Davidson, concede that Philosophy in the traditional sense is over. And thus by doing so they can be said to embrace what Schelling and Hegel, among others, have dubbed “Non-philosophy.” I offer that what this fact really testifies to is none other than the self-elimination of Non-philosophy—and, at the same time, the clearing of the ground for the renaissance and reemergence of True Philosophy, embodied most perfectly in Hegel’s System of Science. It is noteworthy that since the 60s the pace of the Hegel renaissance continues unabated; in the past twenty years more new books and articles on Hegel have been published than on any other major thinker past or present. As a Fordham Ph.D.’s doctoral thesis stated: “when all is said and done, the true measure of progress in Philosophy the last 100 years will be, How far we have gotten in understanding Hegel.”
International Journal of Philosophy and Theology Ratio est fides: contemporary philosophy as virtuous thought
erik meganck
Unquestionably, philosophy has acquired a somewhat new register lately. First, I discuss the appearance of the theological virtues in contemporary (continental) philosophy. This appearance is heralded in Nietzsche’s famous preface to The Gay Science. The event remains at this point curious and without explanation. In a second step, I explore current French philosophy and culture as the frame and/or the effect of this appearance. At this point, I still cannot find the philosophical meaning of the virtues, only the condition of possibility of their ‘extra-theological’ relevance. At most, I can reopen the religious nature, element or register of thought, of philosophy. I will do that by introducing eschatology and desecularisation, implying that modern rationalist allegedly areligious atheism is actually a hyper-religious theism. Desecularisation can only be understood within the frame of an ‘open world’, within a world-as-opening. World then becomes the event of meaning and the thought that thinks the opening, open thought as it were, is philosophical charity or philosophy-as-charity (instead of philosophy of charity). The effect of all this is precisely philosophy turning into virtuous thought. Philosophy becomes, in ‘fact’, hope, faith and charity.
