New Jewish Philosophy and Thought

This book engages with an age-old question: What accounts for the persistence of Jewish culture through the ages? Despite significant variations, how were Jewish cultural elements sustained over the millennia? Mother's Milk: Essays on Child-Rearing, the Household, and the Making of Jewish Culture proposes that we include the earliest phases of child-rearing in the history of Jewish cultural production. Author Deena Aranoff argues that some of the most enduring aspects of Jewish culture are produced in the context of household and family relations. Mother's Milk examines how Jewish practices, including rabbinic halakhah, are derived from household custom and unfold within the context of family life. Aranoff proposes a revised genealogy of Jewish culture that emphasizes the interplay between everyday life and formal Jewish practice.

How did one of the greatest Jewish thinkers of the 20th century grapple with the founding of Israel and the Israeli-Palestinian conflict-one of the most significant political conflicts of his time? Samuel Hayim Brody traces the development of Martin Buber's thinking and its implications for the Jewish religion, for the problems posed by Zionism, and for the Zionist-Arab conflict. Beginning in turbulent Weimar Germany, Brody shows how Buber's debates about Biblical meanings had concrete political consequences for anarchists, socialists, Zionists, Nazis, British, and Palestinians alike. Brody further reveals how Buber's passionate commitment to the rule of God absent an intermediary came into conflict in the face of a Zionist movement in danger of repeating ancient mistakes. Brody argues that Buber's support for Israel stemmed from a radically rich and complex understanding of the nature of the Jewish mission on earth that arose from an anarchist reading of the Bible.

While many scholars have noted Martin Heidegger's indebtedness to Christian mystical sources, as well as his affinity with Taoism and Buddhism, Elliot R. Wolfson expands connections between Heidegger's thought and kabbalistic material. By arguing that the Jewish esoteric tradition impacted Heidegger, Wolfson presents an alternative way of understanding the history of Western philosophy. Wolfson's comparison between Heidegger and kabbalah sheds light on key concepts such as hermeneutics, temporality, language, and being and nothingness, while yielding surprising reflections on their common philosophical ground. Given Heidegger's involvement with National Socialism and his use of antisemitic language, these innovative readings are all the more remarkable for their juxtaposition of incongruent fields of discourse. Wolfson's entanglement with Heidegger and kabbalah not only enhances understandings of both but, more profoundly, serves as an ethical corrective to their respective ethnocentrism and essentialism. Wolfson masterfully illustrates the redemptive capacity of thought to illuminate common ground in seemingly disparate philosophical traditions.

When We Collide is a landmark reassessment of the significance of sex in contemporary Jewish ethics. Rebecca Epstein-Levi offers a fresh and vital exploration of sexual ethics and virtue ethics in conversation with rabbinic texts and feminist and queer theory. Epstein-Levi explores how sex is not a special or particular form of social interaction but one that is entangled with all other forms of social interaction. The activities of sex-doing it, talking about it, thinking about it, regulating it-are sites of ongoing moral formation on individual, interpersonal, and communal levels. When We Collide explores the development of Jewish sexual ethics and represents an opportunity to move beyond the usual heteronormative accounts that are presented as though they were neutral representations of what "Judaism teaches about sex."

Grappling with the place of Jewish philosophy at the margin of religious studies, Robert Erlewine examines the work of five Jewish philosophers-Hermann Cohen, Martin Buber, Franz Rosenzweig, Abraham Joshua Heschel, and Joseph Soloveitchik-to bring them into dialogue within the discipline. Emphasizing the tenuous place of Jews in European, and particularly German, culture, Erlewine unapologetically contextualizes Jewish philosophy as part of the West. He teases out the antagonistic and overlapping attempts of Jewish thinkers to elucidate the philosophical and cultural meaning of Judaism when others sought to deny and even expel Jewish influences. By reading the canon of Jewish philosophy in this new light, Erlewine offers insight into how Jewish thinkers used religion to assert their individuality and modernity.

The Father of Jewish Mysticism offers an incisive look at the early life and writings of Gershom Scholem (1897–1982), the father of modern Jewish mysticism and a major 20th-century Jewish intellectual. Daniel Weidner offers the first full-length study, published in English, of Scholem's thought. Scholem, a historian ofthe Kabbalah and sharp critic of Jewish assimilation, played a major role in the study and popularization of Jewish mysticism. Through his work on the Kabbalah, Scholem turned the closed world of mystical texts into a force for Jewish identity. Skillfully drawing on Scholem's early diaries and writings, The Father of Jewish Mysticism introduces a young, soon-to-be legendary intellectual in search of himself and Judaism.

The idea of brotherhood has been an important philosophical concept for understanding community, equality, and justice. In Gendering Modern Jewish Thought, Andrea Dara Cooper offers a gendered reading that challenges the key figures of the all-male fraternity of twentieth-century Jewish philosophy to open up to the feminine. Cooper offers a feminist lens, which when applied to thinkers such as Franz Rosenzweig and Emmanuel Levinas, reveals new ways of illuminating questions of relational ethics, embodiment, politics, and positionality. She shows that patriarchal kinship as models of erotic love, brotherhood, and paternity are not accidental in Jewish philosophy, but serve as norms that have excluded women and non-normative individuals. Gendering Modern Jewish Thought suggests these fraternal models do real damage and must be brought to account in more broadly humanistic frameworks. For Cooper, a more responsible and ethical reading of Jewish philosophy comes forward when it is opened to the voices of mothers, sisters, and daughters.

A new collection of essays highlighting the wide range of Buber's thought, career, and activism. Best known for I and Thou, which laid out his distinction between dialogic and monologic relations, Martin Buber (1878–1965) was also an anthologist, translator, and author of some seven hundred books and papers. Martin Buber: Creaturely Life and Social Form, edited by Sarah Scott, is a collection of nine essays that explore his thought and career. Martin Buber: Creaturely Life and Social Form shakes up the legend of Buber by decentering the importance of the I-Thou dialogue in order to highlight Buber as a thinker preoccupied by the image of relationship as a guide to spiritual, social, and political change. The result is a different Buber than has hitherto been portrayed, one that is characterized primarily by aesthetics and politics rather than by epistemology or theology. Martin Buber: Creaturely Life and Social Form will serve as a guide to the entirety of Buber's thinking, career, and activism, placing his work in context and showing both the evolution of his thought and the extent to which he remained driven by a persistent set of concerns.

Hermann Cohen (1842–1918) is often held to be one of the most important Jewish philosophers of the nineteenth century. Paul E. Nahme, in this new consideration of Cohen, liberalism, and religion, emphasizes the idea of enchantment, or the faith in and commitment to ideas, reason, and critique-the animating spirits that move society forward. Nahme views Cohen through the lenses of the crises of Imperial Germany-the rise of antisemitism, nationalism, and secularization-to come to a greater understanding of liberalism, its Protestant and Jewish roots, and the spirits of modernity and tradition that form its foundation. Nahme's philosophical and historical retelling of the story of Cohen and his spiritual investment in liberal theology present a strong argument for religious pluralism and public reason in a world rife with populism, identity politics, and conspiracy theories.

Joseph Soloveitchik (1903–1993) was a major American Orthodox rabbi, Talmudist, philosopher, and theologian. In this new work, William Kolbrener takes on Soloveitchik's controversial legacy and shows how he was torn between the traditionalist demands of his European ancestors and the trajectory of his own radical and often pluralist philosophy. A portrait of this self-professed "lonely man of faith" reveals him to be a reluctant modern who responds to the catastrophic trauma of personal and historical loss by underwriting an idiosyncratic, highly conservative conception of law that is distinct from his Talmudic predecessors, and also paves the way for a return to tradition that hinges on the ethical embrace of multiplicity. As Kolbrener melds these contradictions, he presents Soloveitchik as a good deal more complicated and conflicted than others have suggested. The Last Rabbi affords new perspective on the thought of this major Jewish philosopher and his ideas on the nature of religious authority, knowledge, and pluralism.

Nitzan Lebovic claims that political melancholy is the defining trait of a generation of Israelis born between the 1960s and 1990s. This cohort came of age during wars, occupation and intifada, cultural conflict, and the failure of the Oslo Accords. The atmosphere of militarism and conservative state politics left little room for democratic opposition or dissent. Lebovic and others depict the failure to respond not only as a result of institutional pressure but as the effect of a long-lasting "left-wing melancholy." In order to understand its grip on Israeli society, Lebovic turns to the novels and short stories of Israel Zarchi. For him, Zarchi aptly describes the gap between the utopian hope present in Zionism since its early days and the melancholic reality of the present. Through personal engagement with Zarchi, Lebovic develops a philosophy of melancholy and shows how it pervades Israeli society.

Oskar Goldberg was an important and controversial figure in Weimar Germany. He challenged the rising racial conception of the state and claimed that the Jewish people were on a metaphysical mission to defeat race-based statism. He attracted the attention of his contemporaries—Walter Benjamin, Gershom Scholem, Thomas Mann, and Carl Schmitt, among others—with the argument that ancient Israel's sacrificial rituals held the key to overcoming the tyranny of technology in the modern world. Bruce Rosenstock offers a sympathetic but critical philosophical portrait of Goldberg and puts him into conversation with Jewish and political figures that circulated in his cultural environment. Rosenstock reveals Goldberg as a deeply imaginative and broad-minded thinker who drew on biology, mathematics, Kabbalah, and his interests in ghost photography to account for the origin of the earth. Caricatured as a Jewish proto-fascist in his day, Goldberg's views of the tyranny of technology, biopolitics, and the "new vitalism" remain relevant to this day.

Mara H. Benjamin contends that the physical and psychological work of caring for and rearing children, for centuries the province of women, is theologically fruitful but a largely unexplored terrain for feminists. Attending to the constant, concrete, and urgent needs of children, she notes, necessitates engaging with profound questions concerning the responsible use of power in unequal relationships, the transformative influence of love, human fragility and vulnerability, and the embeddedness of self in relationships and obligations. Benjamin focuses on how parents and children negotiate these issues as Jews and how these relationships advance Jewish theological, ethical, and existential inquiry. Viewing childrearing as an embodied practice, Benjamin's theological reflection invites a profound reengagement with key Jewish theological thinkers such as Martin Buber, Franz Rosenzweig, and Emmanuel Levinas. Her contemporary feminist stance forges a convergence between Jewish theological anthropology and the demands of parental caregiving.

Negative theology is the attempt to describe God by speaking in terms of what God is not. Historical affinities between Jewish modernity and negative theology indicate new directions for thematizing the modern Jewish experience. Questions such as, What are the limits of Jewish modernity in terms of negativity? Has this creative tradition exhausted itself? and How might Jewish thought go forward? anchor these original essays. Taken together they explore the roots and legacies of negative theology in Jewish thought, examine the viability and limits of theorizing the modern Jewish experience as negative theology, and offer a fresh perspective from which to approach Jewish intellectual history.

Hermann Cohen is often held to be one of the most important Jewish philosophers of the nineteenth century. Paul E. Nahme, in this new consideration of Cohen, liberalism, and religion, emphasizes the idea of enchantment, or the faith in and commitment to ideas, reason, and critique-the animating spirits that move society forward. Nahme views Cohen through the lenses of the crises of Imperial Germany-the rise of antisemitism, nationalism, and secularization-to come to a greater understanding of liberalism, its Protestant and Jewish roots, and the spirits of modernity and tradition that form its foundation. Nahme's philosophical and historical retelling of the story of Cohen and his spiritual investment in liberal theology present a strong argument for religious pluralism and public reason in a world rife with populism, identity politics, and conspiracy theories.

Wide-ranging and astutely argued, Talmud and Philosophy examines the intersections, partitions, and mutual illuminations and problematizations of Western philosophy and the Talmud. Among many philosophers, the Talmud has been at best an idealized and remote object and, at worst, if noticed at all, an object of curiosity. The contributors to this volume collectively ignite and probe a new mode of inquiry by approaching the very question of partitions, conjunctions, and disjunctions between the Talmud and philosophy as the guiding question of their inquiry. Rather than using the Talmud and its modes of argumentation to develop existing philosophical themes, these essays probe the question of how the Talmud as an intellectual discipline sheds new light on the unfolding of philosophy in the history of thought.

What does it mean to wonder in awe or terror about the world? How do you philosophically understand Judaism? In How to Measure a World?: A Philosophy of Judaism, Martin Shuster provides answers to these questions and more. Emmanuel Levinas suggested that Judaism is best understood as an anachronism. Shuster attempts to make sense of this claim by alternatively considering questions of the inscrutability of ultimate reality, of the pain and commonness of human suffering, and of the ways in which Judaism is entangled with the world. Drawing on phenomenology and Jewish thought, Shuster offers novel readings of some of the classic figures of Jewish philosophy while inserting other voices into the tradition, from Moses Maimonides to Theodor W. Adorno to Walter Benjamin to Stanley Cavell. How to Measure a World? examines elements of the Jewish philosophical record to get at the full intellectual scope and range of Levinas's proposal. Shuster's view of anachronism thereby provokes an assessment of the world and our place in it. A particular understanding of Jewish philosophy emerges, not only through the traditions it encompasses, but also through an understanding of the relationship between humans and their world. In the end, Levinas's suggestion is examined theoretically as much as practically, revealing what's at stake for Judaism as much as for the world.