This essay traces the impact of Edmund Burke’s Philosophical Enquiry into the Origin of our Ideas of the Sublime and Beautiful (1757/59) on the evolution of German aesthetic theory in the second half ...of the eighteenth century, concentrating in particular on a close reading of the series of articles on aesthetics that Moses Mendelssohn published between 1755 and 1761. The essay argues that Burke’s distinction between the sublime and the beautiful, his attempt to generate an empirical physiological aesthetic theory, and his radical severance of the links between aesthetics and ethics fundamentally challenged the rational metaphysical grounds of German aesthetic theory, provoking Mendelssohn into generating a series of creative but incompatible responses that both constituted a significant elaboration of German aesthetic theory and led into an impasse that only Kant could surmount.
Visant à contester la possibilité même d'une philosophie juive, Spinoza cite, dans son Traité théologico-politique, un jugement particulièrement restrictif de Maïmonide au sujet du noachisme, ...institution universaliste et rationaliste du judaïsme rabbinique. Cet article propose une étude des tentatives, paradoxalement conjointes, de réhabilitation de la figure philosophique de Maïmonide et de la compréhension universaliste du noachisme par M. Mendelssohn et H. Cohen, initiateurs de la refondation post-spinoziste d'une philosophie juive. Aiming at denying the very possibility of a Jewish philosophy, Spinoza quotes, in his Theologico-Political Treatise, a particularly restrictive interpretation by Maimonides of the Noahide laws, a universalistic and rationalist institution within rabbinical Judaism. In this article, I propose a study of the paradoxically conjoined attempts at rehabilitating the philosophic figure of Maimonides and a universalistic comprehension of noahism made by M. Mendelssohn and H. Cohen, in their endeavor to rebuild a Jewish philosophy after Spinoza.
Of all the works written in 1786 in memory of Moses Mendelssohn, the elegiac cantata, Sulamith und Eusebia was the only one set to music, and that by a young Jewish musician, Carl Bernhard Wessely, ...to a text by the renowned German poet, Karl Wilhelm Ramler. Having been twice successfully performed in Berlin, it was the third performance of the piece, organized in 1787 by the maskilic Society of Friends of the Hebrew Literature in Königsberg, which gained the most far-reaching resonance. The Maskilim had not previously –nor consequently –shown a concern for music, and considering the traditional ambivalence toward music in Ashkenazi Judaism, their engagement with the concert raises questions regarding attitudes to music and aesthetics in the Haskala and the role of music in the Jewish Enlightenment in general during the last quarter of the eighteenth century. Tracing these events, the article begins to explore the significance of music, more than any other art, in early modern German-Jewish acculturation against the backdrop of the discourse about the civic improvement of the Jews and the politics of emancipation in Prussia during the 1780s. Focusing on the Königsberg performance of the cantata in 1787 in particular, the article sheds light on the complexities within enlightened Jewish circles in Berlin and Königsberg. Methodologically, the article demonstrates how music and aesthetics offer a historical prism that allows for a more differentiated view of the complexities that mark the Jewish Enlightenment and European Jewish modernization, its various cultural and ideological strands.
Celotno besedilo
Dostopno za:
BFBNIB, DOBA, IZUM, KILJ, NMLJ, NUK, PILJ, PNG, SAZU, SIK, UILJ, UKNU, UL, UM, UPUK, ZRSKP
"What has Athens to do with Jerusalem?" Asked by the early Christian Tertullian, the question was vigorously debated in the nineteenth century. While classics dominated the intellectual life of ...Europe, Christianity still prevailed and conflicts raged between the religious and the secular. Taking on the question of how the glories of the classical world could be reconciled with the Bible, Socrates and the Jews explains how Judaism played a vital role in defining modern philhellenism. Exploring the tension between Hebraism and Hellenism, Miriam Leonard gracefully probes the philosophical tradition behind the development of classical philology and considers how the conflict became a preoccupation for the leading thinkers of modernity, including Matthew Arnold, Moses Mendelssohn, Kant, Marx, Nietzsche, and Freud. For each, she shows how the contrast between classical and biblical traditions is central to writings about rationalism, political subjectivity, and progress. Illustrating how the encounter between Athens and Jerusalem became a lightning rod for intellectual concerns, this book is a sophisticated addition to the history of ideas.
Extra-Territoriality Bernasconi, Robert
Levinas studies,
01/2008, Letnik:
3
Journal Article
Recenzirano
In his preface to Beyond the Verse, written in 1981, Emmanuel Levinas poses the following provocative question: “Can democracy and the ‘rights of man’divorce themselves without danger from their ...prophetic and ethical depth?” (BV xv / AV 12–13). The question is clearly intended to threaten the comfortable consensus that has gathered around these icons of our time and, more specifically, to displace what have come to be known under the title the “rights of man” from the context of the European Enlightenment with which they are so often identified. Levinas performs this act of displacement in the first instance by relocatingthem within the tradition of the Jewish prophets. However, this effort ultimately leads him to a more radical displacement, one that amounts to a certain re-placing of them, a relocating of them elsewhere altogether. What does that mean? What are its implications for the doctrine of the “rights of man”?
Drawing together two critical moments in the history of European Jewry-its entrance as a participant in the Enlightenment project of religious and political reform and its involvement in the ...traumatic upheavals brought on by the Great War-this book offers a reappraisal of the intersection of culture, politics, theology, and philosophy in the modern world through the lens of two of the most important thinkers of their day, Moses Mendelssohn and Franz Rosenzweig. Their vision of the place of the Jewish people not only within German society but also within the unfolding history of humankind as a whole challenged the reigning cultural assumptions of the day and opened new ways of thinking about reason, language, politics, and the sources of ethical obligation. In making the Jewish questionserve as a way of reflecting upon the human questionof how we can live together in acknowledgment of our finitude, our otherness, and our shared hope for a more just future, Mendelssohn and Rosenzweig modeled a way of doing philosophy as an engaged intervention in the most pressing existential issues confronting us all.In the final chapters of the book, the path beyond Mendelssohn and Rosenzweig is traced out in the work of Hannah Arendt and Stanley Cavell. In light of Arendt's and Cavell's reflections about the foundations of democratic sociality, Rosenstock offers a portrait of an immigrant Rosenzweigjoined in conversation with his American cousins.
According to Kant, Mendelssohn could not accept the idea of the moral progress of humankind, maintained by Lessing in Erziehung des Menschengeschlechts (1780), because he erroneously inferred from ...some historical events a pessimistic view of the whole of history: as a dogmatic metaphysician Mendelssohn did not consider judgements about intelligible objects as “regulative,” i.e. pronounced by a faculty of judgement founded on practical reason, but as “constitutive,” i.e. endowed with scientifi c value. This article argues that the deepest reason of Mendelssohn’s criticism of Lessing’s philosophy of history was rather his rejection of Sabbatian messianism. Mendelssohn was accused of being the author of the Fragmente eines Ungenannten (composed by Hermann Samuel Reimarus) that—according to some Christian readers—described Jesus as a Sabbatai Zevi ante litteram and were inspired by Sabbatianism; Lessing, who in 1777 presented the first part of Erziehung as “objections” to the fourth Fragment he edited, nevertheless shared the Ungenannte’s critique of Jewish and Christian revelation and his eulogy of man’s autonomy. Mendelssohn’s denial of this authorship appears in his letter of September 24, 1781 to Herder, where he also mentions Moshe Hayym Luzzatto: while praising Luzzatto as author of the drama Layesharim Tehila and defending him against the persecution he suffered in Italy and Germany, Mendelssohn keeps him at a distance as writer of cabalistic texts and new Psalms which show a Sabbatian attitude. Mendelssohn was aware—as Karl Gotthelf Lessing wrote to his brother on October 26, 1769—of the Sabbatian Jacob Frank’s contemporary preaching in Poland and of the similarity between Sabbatianism and Bonnet’s and Lavater’s chiliastic Christianity. This article also argues that the criticism of Sabbatian messianism is the background of Mendelssohn’s unilateral interpretation of Judaism as centred on the synagogue.
The Berlin-based Jewish philosopher Moses Mendelssohn, grandfather to the composer Felix, was a prominent figure in the struggle for Jewish emancipation during the German Enlightenment and a ...competitor to the better known philosopher Immanuel Kant. Mendelssohn was so respected in his time that he became known as the German Socrates; he also had, via Mirabeau, a profound influence on the French Revolution. Socrates, for both Nietzsche and Hegel but in opposite ways, was linked with Judaism, and was made into the paradigm of reason by Enlightenment thinkers like Voltaire. The same period saw widespread discussions of Judaism, with the figure of the "Jew" seen as a problem for universalistic precepts of philosophy, while exclusion of Jews from civil society was a hotly debated issue of the pre-revolutionary period. Mendelssohn has a double identity as the Jewish Socrates: as the one who confronts reason with its Hebraic other and who draws citizenship away from its Greek legacy to claim a place for the Jew in the modern city.
Nach dem Zweiten Weltkrieg hat Ernst Ludwig Ehrlich (1921-2007) herausragende israelische Gelehrte in englisch- und deutschsprachigen Veröffentlichungen in Europa und Nordamerika bekannt gemacht. Die ...zu diesem Zweck von ihm begründete Reihe Studia Judaica bietet heute ein Forum für wissenschaftliche Studien und Editionen aus allen Epochen der jüdischen Religionsgeschichte.
PDF
