Jewish Intellectual Culture in Renaissance Context

2003 ◽  
pp. 227-241
Keyword(s):  
Intellectual Culture ◽  
Jewish Intellectual

scholarly journals Sites of Controversy: Jews Debating Philosophy between Iberia and Occitania in the Fourteenth Century

2018 ◽  
Vol 24 (5-6) ◽  
pp. 631-648
Author(s):  
Tamar Ron Marvin
Keyword(s):  
Fourteenth Century ◽  
Careful Examination ◽  
Social Activities ◽  
Intellectual Culture ◽  
Jewish Intellectual ◽  
The Rich ◽  
Communal Norms ◽  
Letter Collection

AbstractThe extant sources of the Maimonidean controversies demonstrate that medieval Jewish intellectual culture was sited in actual encounters and interactions. Such interactions often took place around the practices of writing, conveying, receiving, and discussing letters, social activities governed by communal norms. Whether in the course of collaborating with co-writers, seeking signatories in support of a proposition contained in the letter text, or congregating at an established meeting to discuss a newly arrived letter, those involved in the controversies were actively, socially engaged in addressing the problems raised by the incompatibility of the Greco-Islamic rationalist tradition with rabbinic principles. Through a careful examination of the rich letter collection Minḥat Qenaʾot from the Maimonidean controversy of 1304–1306, this paper details the modes of encounter among discussants in the acrimonious cultural debate.

Hidden Gems

2021 ◽  
pp. 1-34
Author(s):  
Adena Tanenbaum
Keyword(s):  
Intellectual Culture ◽  
Folk Tales ◽  
Jewish Intellectual ◽  
The World

Abstract Unlike the Hebrew maqāma from Iberia, the Hebrew maqāma from Yemen has received little attention. This article brings the reader into the world of the Yemeni Hebrew maqāma between the sixteenth and nineteenth centuries with such works as Aluʾel’s “Dispute Between the Calf and the Slaughterer,” the seemingly related “Parable of the Rooster,” “Haman’s Epistle,” al-Ḍāhirī’s Sefer ha-musar (roughly, “Book of adab”), Ḥarazi’s “Paths of Faith,” and Manṣura’s “Book of Thought.” Al-Ḍāhirī’s monumental work, for example, builds on diverse sources such as the maqāmāt of al-Hamaḏānī and al-Ḥarīrī, al-Ḥarīzī’s Taḥkemoni, and Immanuel of Rome’s Maḥberot and, like other maqāma collections, reworks many existing genres (folk tales, homilies, poems, letters, riddles, travelogues, dialogues, debates, and mystical writings). As such, it is a poignant testimony to Jewish intellectual culture in Yemen writ large.

scholarly journals Daleko od nigdzie

2018 ◽  
Vol 17 ◽  
pp. 245-249
Author(s):  
Adam Kowalczyk
Keyword(s):  
20Th Century ◽  
Complex Analysis ◽  
Scientific Work ◽  
Intellectual Culture ◽  
Jewish Intellectual ◽  
The One ◽  
Joseph Roth

Far away from nowhereAbstractThe person of and texts of Joseph Roth were used by Claudio Magris in his work to showa complex analysis of the Jewish intellectual culture of the beginning of 20th century – thewriting of Roth is a counterpoint to general considerations of writings of other Jewishintellectualists and to indicate differences and similarities between them. Especially WalterBenjamin is the one of the most recalled name in the work of Magris. An essayistic style of thewriter places his work among scientific work and artistic text.Keywords: Mitteleuropa, Claudio Magris, Józef Roth

The Laws of Hammurabi

2020 ◽  
Author(s):  
Pamela Barmash
Keyword(s):  
Eighteenth Century ◽  
Roman Law ◽  
Intellectual Culture ◽  
Biblical Law ◽  
Intellectual Tradition ◽  
Legal Principles ◽  
Copernican Revolution ◽  
The Subject ◽  
The Law

The Laws of Hammurabi is one of the earliest law codes, dating from the eighteenth century BCE Mesopotamia (ancient Iraq). It is the culmination of a tradition in which scribes would demonstrate their legal flair by composing statutes on a repertoire of traditional cases, articulating what they deemed just and fair. The book describes how the scribe of the Laws of Hammurabi advanced beyond earlier scribes in composing statutes that manifest systematization and implicit legal principles. The scribe inserted the statutes into the structure of a royal inscription, skillfully reshaping the genre. This approach allowed the king to use the law code to demonstrate that Hammurabi had fulfilled the mandate to guarantee justice enjoined upon him by the gods, affirming his authority as king. This tradition of scribal improvisation on a set of traditional cases continued outside of Mesopotamia, influencing biblical law and the law of the Hittite Empire and perhaps shaping Greek and Roman law. The Laws of Hammurabi is also a witness to the start of another stream of intellectual tradition. It became a classic text and the subject of formal commentaries, marking a Copernican revolution in intellectual culture.

Reading and Writing History

2017 ◽  
Author(s):  
Thomas Rutledge
Keyword(s):  
Intellectual Culture ◽  
Reading And Writing ◽  
Ab Urbe Condita ◽  
The City ◽  
Classical History

This essay attends to the neglected marginal commentary that John Bellenden composed to accompany his translation of the first five books of Livy’s Ab Urbe Condita (From the Founding of the City). It argues that the approaches of the commentary (Latinate, learned, antiquarian) stand in sharp opposition to the vernacular, courtly project that Bellenden’s translation has generally been understood to be. It suggests that the work may owe rather more than has been realized to Bellenden’s engagement with the intellectual culture of the new university in Aberdeen in the later 1530s and offers an important window onto the variety of ways in which classical history was being read during the reign of James V.

Naming an Unnamable God

2018 ◽  
Author(s):  
James A. Diamond
Keyword(s):  
Hebrew Bible ◽  
Biblical Narratives ◽  
Jewish Intellectual ◽  
Intellectual Traditions ◽  
The Moment

One of the most crucial sources for divulging knowledge about the nature of God and his relationship with his creation are the various names by which God is identified throughout the Hebrew Bible and the rabbinic corpus. This chapter examines those names, especially the Tetragrammaton, based on God’s revelation to Moses recorded in Exodus of the name “I will be who I will be.” Close readings of the biblical narratives as interpreted by all the Jewish intellectual traditions, including rabbinic/midrashic, rationalist/philosophical, and kabbalistic/mystical, reveal a God of “becoming” rather than the philosophical God of “being.” The encounter and dialogue, between Moses and God, out of which the name emerges is the moment that transformatively envisages all future divine–human encounters.

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