Christian Wiese – författare

This book offers new perspectives on the early and formative years of the German-Jewish philosopher Hans Jonas, through innovative studies of his German and Hebrew work in pre-war Germany and Palestine.Covering all facets of Jonas’s early work, the book brings together leading scholars to explore key conceptual, historical, genealogical, and biographical contexts. Some of the main topics examined include his deep intellectual history of Western thought and its origins in late antiquity through the category of Gnosis, the intellectual influence of Heidegger, Bultmann, Husserl, and Spengler, his relation to Christian theology, and his interest in Judaism and Zionism. Existing research on his early work is not only limited in size but also often methodologically deficient, for it is common to interpret the early in light of the late and as teleologically leading to it. By introducing new materials and addressing new questions, this book offers innovative perspectives on Jonas’s intellectual project as a whole and provides a historical and conceptual foundation for further scholarly explorations of his oeuvre.Providing fresh insights into the work of one of the twentieth century’s most influential philosophers, the book will appeal to students and researchers working in intellectual history, Jewish studies, and religion.

This book offers new perspectives on the early and formative years of the German-Jewish philosopher Hans Jonas, through innovative studies of his German and Hebrew work in pre-war Germany and Palestine.Covering all facets of Jonas’s early work, the book brings together leading scholars to explore key conceptual, historical, genealogical, and biographical contexts. Some of the main topics examined include his deep intellectual history of Western thought and its origins in late antiquity through the category of Gnosis, the intellectual influence of Heidegger, Bultmann, Husserl, and Spengler, his relation to Christian theology, and his interest in Judaism and Zionism. Existing research on his early work is not only limited in size but also often methodologically deficient, for it is common to interpret the early in light of the late and as teleologically leading to it. By introducing new materials and addressing new questions, this book offers innovative perspectives on Jonas’s intellectual project as a whole and provides a historical and conceptual foundation for further scholarly explorations of his oeuvre.Providing fresh insights into the work of one of the twentieth century’s most influential philosophers, the book will appeal to students and researchers working in intellectual history, Jewish studies, and religion.

This is the first study of monstrosity in Jewish history from the Middle Ages to modernity. Drawing on Jewish history, literary studies, folklore, art history and the history of science, it examines both the historical depiction of Jews as monsters and the creative use of monstrous beings in Jewish culture.Jews have occupied a liminal position within European society and culture, being deeply immersed yet outsiders to it. For this reason, they were perceived in terms of otherness and were often represented as monstrous beings. However, at the same time, European Jews invoked, with tantalizing ubiquity, images of magical, terrifying and hybrid beings in their texts, art and folktales. These images were used by Jewish authors and artists to push back against their own identification as monstrous or diabolical and to tackle concerns about religious persecution, assimilation and acculturation, gender and sexuality, science and technology and the rise of antisemitism. Bringing together an impressive cast of contributors from around the world, this fascinating volume is an invaluable resource for academics, postgraduates and advanced undergraduates interested in Jewish studies, as well as the history of monsters.

This is the first study of monstrosity in Jewish history from the Middle Ages to modernity. Drawing on Jewish history, literary studies, folklore, art history and the history of science, it examines both the historical depiction of Jews as monsters and the creative use of monstrous beings in Jewish culture.Jews have occupied a liminal position within European society and culture, being deeply immersed yet outsiders to it. For this reason, they were perceived in terms of otherness and were often represented as monstrous beings. However, at the same time, European Jews invoked, with tantalizing ubiquity, images of magical, terrifying and hybrid beings in their texts, art and folktales. These images were used by Jewish authors and artists to push back against their own identification as monstrous or diabolical and to tackle concerns about religious persecution, assimilation and acculturation, gender and sexuality, science and technology and the rise of antisemitism. Bringing together an impressive cast of contributors from around the world, this fascinating volume is an invaluable resource for academics, postgraduates and advanced undergraduates interested in Jewish studies, as well as the history of monsters.

American Jewry explores new transnational questions in Jewish history, analyzing the historical, cultural and social experience of American Jewry from 1654 to the present day, and evaluates the relationship between European and American Jewish history. Did the hopes of Jewish immigrants to establish an independent American Judaism in a free and pluralistic country come to fruition? How did Jews in America define their relationship to the 'Old World' of Europe, both before and after the Holocaust? What are the religious, political and cultural challenges for American Jews in the twenty-first century? Internationally renowned scholars come together in this volume to present new research on how immigration from Western and Eastern Europe established a new and distinctively American Jewish identity that went beyond the traditions of Europe, yet remained attached in many ways to its European origins.

This is a thorough and serious analysis of Friedlander's thinking, as one of the most important Holocaust scholars of our time. This volume provides an in-depth discussion of Saul Friedlander's recently published second volume of his landmark history of the Holocaust, "Nazi Germany and the Jews: The Years of Extermination 1939-1945". This book - the sequel to his volume on the pre-war years, "Nazi Germany and the Jews 1933-1939: The Years of Persecution" (1997) - has received wide acclaim and was awarded the prestigious Friedenspreis in Germany as well as the Pulitzer Prize for History (USA) in 2008. This volume brings together a range of internationally acclaimed historians to address the manifold conceptual and historiographical issues raised in Friedlander's monumental work. The aim of this book is not simply to evaluate Friedlander's work on its own merits, but rather to use his text as a means of exploring the contours and future of Holocaust historiography.Of central concern is to situate his work within the broader terrain of Holocaust studies and European history, as well as to explore the ways in which his book opens up new directions in the knowledge, study and understanding of the Shoah in particular and twentieth century genocide in general.

American Jewry explores new transnational questions in Jewish history, analyzing the historical, cultural and social experience of American Jewry from 1654 to the present day, and evaluates the relationship between European and American Jewish history. Did the hopes of Jewish immigrants to establish an independent American Judaism in a free and pluralistic country come to fruition? How did Jews in America define their relationship to the 'Old World' of Europe, both before and after the Holocaust? What are the religious, political and cultural challenges for American Jews in the twenty-first century? Internationally renowned scholars come together in this volume to present new research on how immigration from Western and Eastern Europe established a new and distinctively American Jewish identity that went beyond the traditions of Europe, yet remained attached in many ways to its European origins.

When Hans Jonas died in 1993, he was revered among American scholars specializing in European philosophy, but his thought had not yet made great inroads among a wider public. In Germany, conversely, during the 1980s, when Jonas himself was an octogenarian, he became a veritable intellectual celebrity, owing to the runaway success of his 1979 book The Imperative of Responsibility. In the 1920s, Jonas studied philosophy with Edmund Husserl and Martin Heidegger, but the Nazi regime forced him to leave Germany for London in 1933. He later emigrated to Palestine and eventually enlisted in the British Army’s Jewish Brigade to fight against Hitler. Following the Israeli War of Independence, he emigrated to the United States and took a position at the New School for Social Research in New York. He became part of a circle of friends around Hannah Arendt and Heinrich Blucher, which included Adolph Lowe and Paul Tillich.   This memoir, a diverse collection of previously unpublished materials—diaries, letters, interviews, and public statements—has been organized by Christian Wiese, whose afterword links the Jewish dimensions of Jonas’s life and philosophy. Because Jonas’s life spanned the entire twentieth century, this memoir provides nuanced pictures of German Jewry during the Weimar Republic, of German Zionism, of the Jewish emigrants in Palestine during the 1930s and 1940s, and of German Jewish émigré intellectuals in New York. Since Memoirs was first published in 2008, interest in the work of Hans Jonas has grown among American academics in recent years.

Since the Enlightenment period, German-Jewish intellectuals have been prominent voices in the multi-facetted discourse on the reinterpretation of Jewish tradition in light of modern thinking. Paul Mendes-Flohr, one of the towering figures of current scholarship on German-Jewish intellectual history, has made invaluable contributions to a better understanding of the religious, cultural and political dimensions of these thinkers’ encounter with German and European culture, including the tension between their loyalty to Judaism and the often competing claims of non-Jewish society and culture. This volume assembles essays by internationally acknowledged scholars in the field who intend to honor Mendes-Flohr’s work by portraying the abundance of religious, philosophical, aesthetical and political aspects dominating the thinking of those famous thinkers populating German Jewry's rich and complex intellectual world in the modern period. It also provides a fresh theoretical outlook on trends in Jewish intellectual history, raising new questions concerning the dialectics of assimilation. In addition to that, the volume sheds light on thinkers and debates that hitherto have not been accorded full scholarly attention.

Despite the fact that it was never really accepted as part of European academia before the Shoah, the tradition of Wissenschaft des Judentums that emerged after the Enlightenment period spread throughout most of the European-Jewish communities, creating independent institutions, producing an impressive record of research on Jewish history, religion, literature and culture, and engaging in a creative and critical dialogue with other scholarly disciplines. Building on new research topics and exploring innovative theoretical and methodological approaches, this volume, written by an interdisciplinary group of scholars, provides the first comparative, transnational history of the different traditions and networks of Jewish Studies in Europe during the 19th and 20th centuries. Particular emphasis is put on the mutual perceptions and interactions of those national and local traditions as well as on the impact the challenges of modernity had on Jewish scholarship and its self-definition within the different social and cultural contexts in Europe.

Religiöse Vielfalt mitsamt ihren destruktiven und bereichernden Elementen gehört weltweit mehr denn je zur Signatur der Lebenswelt gegenwärtiger Gesellschaften. Interreligiöse Kommunikation ist daher ein dialogischer Imperativ, von dem die friedliche Koexistenz religiöser Gemeinschaften in der jeweiligen Gesellschaft oder ganzer benachbarter Kulturen abhängt. Im Zentrum des Bandes steht die – im Zusammenspiel theologischer, religionswissenschaftlicher und -philosophischer, soziologischer sowie erziehungs- und medienwissenschaftlicher Perspektiven zu führende – Auseinandersetzung mit der höchst aktuellen Frage nach den Bedingungen und Grenzen des konstruktiven Umgangs mit religiöser Pluralität und Differenz. Die Beiträge bieten unterschiedliche theoretische Zugänge sowie historische, religionswissenschaftliche und pädagogische Fallbeispiele. Sie sollen helfen, die Bedingungen und Potentiale einer kommunikativen Praxis zu diskutieren, die von der berechtigten Vielstimmigkeit einander widerstreitender Wahrheits- und Geltungsansprüche ausgeht und dazu befähigt, religiöse Differenz anzuerkennen und ihr mit Achtung zu begegnen, ohne den eigenen Standpunkt im Interesse eines rein konsensorientierten Dialogs zu verschweigen.

The book sheds light on various chapters in the long history of Protestant-Jewish relations, from the Reformation to the present. Going beyond questions of antisemitism and religious animosity, it aims to disentangle some of the intricate perceptions, interpretations, and emotions that have characterized contacts between Protestantism and Judaism, and between Jews and Protestants. While some papers in the book address Luther’s antisemitism and the NS-Zeit, most papers broaden the scope of the investigation: Protestant-Jewish theological encounters shaped not only antisemitism but also the Jewish Reform movement and Protestant philosemitic post-Holocaust theology; interactions between Jews and Protestants took place not only in the German lands but also in the wider Protestant universe; theology was crucial for the articulation of attitudes toward Jews, but music and philosophy were additional spheres of creativity that enabled the process of thinking through the relations between Judaism and Protestantism. By bringing together various contributions on these and other aspects, the book opens up directions for future research on this intricate topic, which bears both historical significance and evident relevance to our own time.

What should one know in order to position oneself vis-à-vis other religions and confessions? What is religious knowledge and how should it be taught? This volume sheds light on educational media in Judaism and Christianity such as catechisms, children’s bibles, and sermons as well as Jewish and Protestant teacher training in 19th-century Germany and explores the methodological potentials of educational media as a source for (inter-)religious history. It reflects on broader processes of knowledge production and the impact of science and scholarship on religious edu-cation and knowledge production within Christian and Jewish contexts. The volume draws on an interdisciplinary conference that took place in 2018 and brought together scholars associated with two transdisciplinary research projects: The German-Israeli research group “Innovation through Tradition? Jewish Educational Media and Cultural Transformation in the Face of Moder-nity”, associated with the German Historical Institute Washington and Tel Aviv University (funded by the German Research Foundation, DFG, 2014–2019), and the LOEWE research hub “Religious Positioning: Modalities and Constellations in Jewish, Christian and Muslim Contexts” at Goethe University Frankfurt and Justus-Liebig-University Giessen (funded by the Hessian Ministry of Science and Art, 2015–2021).

Hermann Cohen ist einer der letzten Philosophen von Rang gewesen, der sein Denken in die Form eines Systems gefasst hat. Die "Logik der reinen Erkenntnis"( 11902) die "Ethik des reinen Willens" ( 11904) und die " Ästhetik des reinen Gefühls" (1912) gehen von den drei Vermögen aus, die die Tradition des europäischen Denkens der "Seele" des Menschen zugeschrieben hatte. Die Aufgabe eines vierten Systemteils wäre es gewesen, die "Einheit des Bewusstseins" darzustellen, dessen "Arten" bzw. "Richtungen" die ersten drei Teile thematisch gemacht hatten. Doch die geplante Psychologie, die an Stelle einer Metaphysik das System hätte abschließen sollen, ist nicht mehr geschrieben worden. Die in diesem Band versammelten Beiträge gehen den zahlreich sich in Cohens Werk findenden Spuren zu diesem unvollendeten Projekt nach und stellen es in den Horizont des heutigen Bewusstseins.

Das „Handbuch Religionsphilosophie“ bietet einen orientierenden Überblick über die Geschichte, die klassischen Problemfelder bzw. Ein besonderes Profil erhält der Band dadurch, dass neben dem christlichen auch der jüdische und islamische Problemkontext mit einbezogen wird, wo immer sich dies von der Sache her nahelegt.

Markus Brann (1849–1920), der von 1891 bis zu seinem Tod das Jüdisch-Theologische Seminar in Breslau leitete, zählt zu den zentralen Akteuren der Wissenschaft des Judentums im deutschsprachigen Raum. Als Vertreter eines konservativen Judentums und einer positiv-historischen Geschichtsauffassung in der Nachfolge Zacharias Frankels machte Brann sich vor allem als langjähriger Herausgeber der Monatsschrift für Geschichte und Wissenschaft des Judentums sowie als Initiator und Mitglied zahlreicher jüdischer wissenschaftlicher Vereine und Zirkel verdient. Die hier erstmals publizierte Auswahl aus seiner umfangreichen Gelehrtenkorrespondenz bietet einen Überblick über Diskurse, Netzwerke und Projekte der Wissenschaft des Judentums. Die Briefe spiegeln auch innerjüdische Positionierungen und die Auseinandersetzung mit der nichtjüdischen Umwelt, insbesondere mit der protestantischen Theologie, wider.

Hans Jonas (1903-1993) was one of the most creative and original Jewish thinkers of the twentieth-century. This volume offers a retrospective of Jonas's life and works by bringing together historians of modern Germany, Judaica scholars, philosophers, bioethicists, and environmentalists to reflect on the meaning of his legacy today. From a historian of religions, who wrote a path-breaking monograph on Gnosticism, Jonas turned to the philosophy of nature, extending his existential philosophy and phenomenological analysis to include all forms of life. Unique among twentieth-century Jewish philosophers, Jonas argued for the possibility of a genuinely symbiotic relationship between humanity and nature, which he believed had been suppressed by modern technology. Jonas spoke against the human domination of nature on the basis of Jewish sources, especially the Bible and Lurianic Kabbalah, and he was among the first to define the ethical challenges that modern technology poses to humanity.