Shaul Magid, Hasidism Incarnate: Hasidism, Christianity and the Construction of Modern Judaism. Stanford: Stanford University Press, 2015. 271 pp.

2018 ◽  
Keyword(s):  
Stanford University ◽  
Human Beings ◽  
Jewish Mysticism ◽  
Original Intention ◽  
Incarnational Theology ◽  
Modern Judaism

This chapter reviews the book Hasidism Incarnate: Hasidism, Christianity and the Construction of Modern Judaism (2015), by Shaul Magid. In Hasidism Incarnate, Magid shows how incarnation works in Hasidism and discusses the potential of Hasidism to mediate between Judaism and Christianity. According to Magid, Hasidism’s theology is incarnational: as in Christianity, he argues, God in Hasidism becomes incarnate by suffusing human beings with divinity. Magid builds on an extensive set of writings by Elliot Wolfson regarding how the medieval kabbalists adopted a theology of incarnation. As opposed to medieval Jewish mysticism, however, Magid believes that Hasidism developed “outside the Christian gaze,” which gave it the freedom to adopt an incarnational theology without the need for apologetics. He views Hasidism as modern in that it lays the groundwork for a real dialogue with Christianity, even if that was not its original intention.

scholarly journals The imago Dei Weltanschauung as narrative motif within the Corinthian correspondence

2016 ◽  
Vol 37 (1) ◽  
Author(s):  
Jacobus Kok ◽  
Walter P. Maqoma
Keyword(s):  
New Testament ◽  
Interdisciplinary Approach ◽  
Imago Dei ◽  
Human Beings ◽  
Apostle Paul ◽  
Article Title ◽  
Original Intention ◽  
The New Testament ◽  
The Difference ◽  
Innate Ability

This article reflects on the doctrine of humanity to explore that God created humankind in his image and likeness, and this means that all human beings have an inherent capacity to know the difference between good and bad, and between right and wrong. Thus, all human beings have an innate ability to be ethical, as the God who created them is good, and so becomes the source of their ethics. This article title highlights the interrelationships between identity, ethics, and ethos. These three related analytical categories, within the New Testament, show the necessity for an interdisciplinary approach in treating questions of the origin of humanity. This article incorporates reflections in the studies of anthropology, philosophy, and theology and draws from the writings of Apostle Paul, in his Corinthian Correspondence, as he instructed them on how they ought to relate, and what would be their roles within the broader scope of God�s original intention for humanity. In this attempt, he made reference to the anthropological identity of the imago Dei, and he shows that the perfect expression of the imago Dei is Christ Jesus; thus, this is the image they ought to emulate. Therefore, this article investigates �The imago Dei weltanschauung as narrative motif within the Corinthian correspondence�.Intradisciplinary and/or interdisciplinary implications: This research gives the perspective of the presupposition of the imago Dei as presented in the New Testament as the framework of understanding ethics, as it appears within the formation of an anthropological horizon. In relation to accepting the message of the New Testament, this article shows how the imago Dei worldview underpins Pauline ethics and can serve as a framework of understanding an anthropological ethical paradigm.Keywords: Imago Dei; Corinthian; Paul

The Rabbinic God and Mediaeval Judaism

2017 ◽  
Vol 15 (3) ◽  
pp. 369-390
Author(s):  
Dov Weiss
Keyword(s):  
The Other ◽  
Jewish Mysticism ◽  
Rabbinic Judaism ◽  
Recent Scholarship ◽  
Other Hand ◽  
History Of ◽  
Essential Unity ◽  
Jewish Philosophy ◽  
The One ◽  
Modern Judaism

From the earliest stages of Wissenschaft des Judentums, scholars of Judaism typically read statements about God in the classical sources of Judaism with a mediaeval philosophical lens. By doing so, they sought to demonstrate the essential unity and continuity between rabbinic Judaism, later mediaeval Jewish philosophy and modern Judaism. In the late 1980s, the Maimonidean hold on rabbinic scholarship began to crack when the ‘revisionist school’ sought to drive a wedge between rabbinic Judaism, on the one hand, and Maimonidean Judaism, on the other hand, by highlighting the deep continuities and links between rabbinic Judaism and mediaeval Jewish mysticism (Kabbalah). The revisionist scholars regarded rabbinic Judaism as a pre-cursor to mediaeval Kabbalah rather than mediaeval Jewish philosophy. This article provides the history of scholarship on these two methods of reading rabbinic texts and then proposes that scholars adopt a third method. That is, building on the work of recent scholarship, we should confront theological rabbinic texts on their own terms, without the guiding hand of either mediaeval Jewish framework.

Lawrence Fine. Physician of the Soul, Healer of the Cosmos: Isaac Luria and His Kabbalistic Fellowship. Stanford: Stanford University Press, 2003. xiii, 480 pp.

AJS Review ◽  
2004 ◽  
Vol 28 (2) ◽  
pp. 367-371
Author(s):  
Shaul Magid
Keyword(s):  
Historical Context ◽  
Stanford University ◽  
Jewish Mysticism ◽  
Cultural Milieu ◽  
External Influences

It is perhaps unorthodox to begin a book review by citing something from the acknowledgments. In this case, however, I think it is quite apt. Describing his early foray into the study of Jewish mysticism, Lawrence Fine writes, “It was [Alexander] Altmann who said to me, in one of the earliest conversations I had with him after I arrived at Brandeis, that ‘nobody understands Lurianic Kabbala, not even Scholem,’ referring, of course to the preeminent historian of Jewish mysticism, Gershom Scholem.” It is a comment, I imagine, that Scholem may have even agreed with! In any case, Fine's book is an attempt, and one of the best to date, to try to make sense of the labyrinthine world of Lurianic Kabbala. Scholem argued that Lurianic metaphysics was a system developed as a response to historical phenomena, that is, the Jewish expulsion from Spain, and was largely a creative interpretation of, and commentary on, the Zohar. Neither Scholem nor his student Isaiah Tishby devoted any significant space to the historical context of Lurianic Kabbala or its particular cultural milieu, or the possibility of external influences on this mystical circle. Both assumed Luria had historiosophic and not cultural/historic concerns. This trajectory has, until recently, been the accepted framework of Lurianic scholarship.

scholarly journals The Scenes of Future Peacekeeping Operations in the Era of Artificial Intelligence

2020 ◽  
Vol 148 (1) ◽  
pp. 79-85
Author(s):  
Ye Yudan
Keyword(s):  
Artificial Intelligence ◽  
Past History ◽  
Information Age ◽  
Human Beings ◽  
New Era ◽  
Intelligent Machines ◽  
Peacekeeping Operations ◽  
The Past ◽  
Original Intention ◽  
History Of

UN led peacekeeping operations began in 1948. Since then, peacekeeping operations have gradually entered an information age that is constantly influenced and defined by computers, the Internet, etc. The invention of computer, whether or not its original intention is limited to the purpose of assisting human beings in numerical calculation, will eventually lead to the generation of intelligent machines that can ex-tend and enhance the abilities of human beings to transform nature and govern so-ciety. When artificial intelligence is widely used and has shaped the society into a hu-man-computer symbiotic society, peacekeeping operations must take the initiative to face the new era environment which is different from the past history of human beings, and make efforts to solve the complex problems they are facing.

scholarly journals Translating poetry: Creative art or semantic science? A case study

Literator ◽  
2000 ◽  
Vol 21 (3) ◽  
pp. 75-90
Author(s):  
C. Beckett
Keyword(s):  
Original Writing ◽  
Victor Hugo ◽  
Pablo Neruda ◽  
Human Beings ◽  
Literary Genres ◽  
Original Intention ◽  
Creative Art ◽  
Creative Force ◽  
Real Value ◽  
High Degree

There is an on-going debate as to the real value of translation: is it an art or a science? Is the translator engaged in genuine creation or is she merely transliterating the creation of someone else? In order to attempt to resolve this long-standing and thorny problem, this article examines the poet’s understanding of the “logos", the creative force of the word and the relationship which exists between the “signifiant" and the “signifié”. Extracts from poems by Alan Paton, Victor Hugo and Pablo Neruda serve to illustrate that poetic words not only transmit the poet’s experience but actually create it. If the poet is sensitive to the creative nature of language, as these two extracts suggest he should be, it follows logically that a good translator too must be aware of the degree to which language can create, and this perception must be implemented in the subsequent translation. Because only human beings and not machines possess sensitivity, it stands to reason that a machine is incapable of effectively translating the most emotional of literary genres: poetry. So as to illustrate this fact, this article compares and contrasts a computer-generated translation of Paul Verlaine's poem “Chanson d’automne" with three “human-generated” translations. In my own translation, comments and justifications are made as to the choice of a particular word or phrase proposed as translation. The conclusion is reached that translation implies a high degree of sensitivity towards the poet’s original intention as well as a collaborative process between poet and translator which results in an entirely new poem which involves as much, but different creativity as the original writing of the poem.

scholarly journals Introduction: Exploring the human in traditional China

2007 ◽  
Vol 8 (2) ◽  
pp. 7-12
Author(s):  
Loreta Poškaitė
Keyword(s):  
Human Beings ◽  
Contemporary China ◽  
Original Intention ◽  
East And West ◽  
Vilnius University ◽  
Oriental Studies ◽  
First Time

The papers of this issue were first presented at the international interdisciplinary seminar in sinology, Human in the Sciences of Traditional and Contemporary China, which was held on 4–5 October 2007 at the Vilnius University Centre of Oriental Studies. The original intention of the organizers of the seminar was to gather for the first time in Lithuania sinologists from various countries, East and West, for discussion about various aspects and perspectives of human beings as they were investigated in the sciences of traditional and contemporary China.

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