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A collection of essays in which philosophers of widely different interests grapple with the problem of the relative and the absolute in philosophy and religion. A concluding article tries to advance beyond the simple antithesis to a more sophisticated and adequite conception.
How can we talk about evil? How can we make sense of its presence all around us? How can we come to terms with the sad fact that our involvement in doing or enabling evil is an interminable aspect of our lives in the world? This book is an attempt to engage these questions in a new way. Written from within the complicated reality of Israel, the contributors to this book forge a collective effort to think about evil from multiple perspectives. A necessary effort, since psychoanalysis has been slow to account for the existence of evil, while philosophy and the social sciences have tended to neglect its psychological aspects. The essays collected here join to form a wide canvas on which a portrait of evil gradually emerges, from the Bible, through the enlightenment to the Holocaust; from Kant, through Freud, Klein, Bromberg and Stein to Arendt, Agamben and Bauman; using literature, history, cinema, social theory and psychoanalysis. Talking about Evil opens up a much needed space for thinking, in itself an antidote to evil. It will be of interest to psychoanalysts, psychotherapists, and scholars and students of philosophy, social theory and the humanities.
Explores Jewish aspects of Spinoza's philosophy from a wide variety of perspectives.
Scripture and Knowledge clarifies the epistemological uses of scripture and examines some of the ways in which these uses have been understood in religious traditions. The author contends that philosophers have neglected scripture as a means of understanding religion. He shows the inadequacy of prevalent emphases on either the content or the social function of scripture as the sole measure of its role. As the author demonstrates, scripture has a unique epistemological aspect, that of a framework that gives believers a total picture of the world and its significance. A discussion of the knowledge claims made by scripture and of the authority by which these claims are justified is accompanied by extended examples from Jewish and Hindu sources.
This highly readable volume offers a broad introduction to modern philosophy and philosophers. Scharfstein contends that personal experience, especially that of childhood, affects philosophers' sense of reality and hence the content of their philosophies. Basing his argument on biographical studies of twenty great philosophers, from Descartes to Sartre, he provides the beginnings of a psychological history of philosophy.
Interpretation in Religion is the work of a group of contemporary American, European, and Israeli scholars and philosophers, who analyze the crucial course of interpretation in religion -- religion in general, and, in particular, Hinduism, ancient Egyptian religion, Judaism, christianity, and Islam.
In this book, Shlomo Biderman examines the views, outlooks, and attitudes of two distinct cultures: the West and classical India. He turns to a rich and varied collection of primary sources: the Rg Veda, the Upanishads, and texts by the Buddhist philosophers Någårjuna and Vasubandhu, among others. In studying the West, Biderman considers the Bible and its commentaries, the writings of such philosophers as Plato, Descartes, Berkeley, Kant, and Derrida, and the literature of Kafka, Melville, and Orwell. Additional sources are Mozart's Don Giovanni and seminal films like Ingmar Bergman's Persona. Biderman uses concrete examples from religion and literature to illustrate the formal aspects of ...
Myths and Fictions — the third in a series of books on comparative philosophy and religion — is a collection of original essays, none previously published, on the theory and the actuality of myths and fictions in the different cultures of the world. Through all the essays there runs the question of the relation of literal truth to truth conceived in other ways or dimensions. Taken as a whole, the book makes a serious attempt to get beyond the confines of any single culture and enter into the mythical imagination of the ancient Hindus, Chinese, Hebrews and Christians, and by this act of imagination to escape (in Italo Calvino's words) "the limited perspective of the individual ego, not only to enter into selves like our own but to give speech to that which has no language..."