A provocative argument for a new way of seeing Israel, Zionism, and the two-state solution.Haifa Republic: A Democratic Future for Israel is an urgent wake-up call. The philosopher Omri Boehm argues that it is long past time to recognize that there will not be a two-state solution to the conflict between Israel and the Palestinian people. After fifty years, Israel’s occupation of the West Bank constitutes annexation in all but name, even as the legitimate claims of the Arab population, soon to be a national majority, remain unaddressed. Meanwhile, daily life goes on under conditions rightly likened to apartheid. For liberals in Israel and America to continue to place their hopes in a two-state solution is a form of willful and culpable blindness, especially now that Israeli leaders across the political spectrum have begun to speak of ethnic cleansing. A catastrophe is in the making.But Haifa Republic also offers grounds for hope. Catastrophe can be averted, Boehm contends, by reconfiguring Israel as a single binational state in which Palestinians and Jews both possess human rights and equal citizenship. The original Zionists—Theodor Herzl, Ze’ev Jabotinsky, and, early in his career, David Ben-Gurion—all advocated such a federation, and as prime minister, Menachem Begin successfully submitted a kindred plan to the Knesset. A binational federation offers a last chance for the two peoples who call Palestine home to live in peace and mutual respect and to have a truly democratic future in common.

Contemporary philosophers frequently assume that Kant never seriously engaged with Spinoza or Spinozism-certainly not before the break of Der Pantheismusstreit, or within the Critique of Pure Reason. Offering an alternative reading of key pre-critical texts and to some of the Critique's most central chapters, Omri Boehm challenges this common assumption. He argues that Kant not only is committed to Spinozism in early essays such as "The One Possible Basis" and "New Elucidation," but also takes up Spinozist metaphysics as Transcendental Realism's most consistent form in the Critique of Pure Reason. The success -- or failure -- of Kant's critical projects must be evaluated in this light. Boehm here examines The Antinomies alongside Spinoza's Substance Monism and his theory of freedom. Similarly, he analyzes the refutation of the Ontological Argument in parallel with Spinoza's Causa-sui. More generally, Boehm places the Critique of Pure Reason's separation of Thought from Being and Is from Ought in dialogue with the Ethics' collapse of Being, Is and Ought into Thought.

Contemporary philosophers frequently assume that Kant never seriously engaged with Spinoza or Spinozism-certainly not before the break of Der Pantheismusstreit, or within the Critique of Pure Reason. Offering an alternative reading of key pre-critical texts and to some of the Critique''s most central chapters, Omri Boehm challenges this common assumption. He argues that Kant not only is committed to Spinozism in early essays such as "The One Possible Basis" and "New Elucidation," but also takes up Spinozist metaphysics as Transcendental Realism''s most consistent form in the Critique of Pure Reason. The success -- or failure -- of Kant''s critical projects must be evaluated in this light. Boehm here examines The Antinomies alongside Spinoza''s Substance Monism and his theory of freedom. Similarly, he analyzes the refutation of the Ontological Argument in parallel with Spinoza''s Causa-sui. More generally, Boehm places the Critique of Pure Reason''s separation of Thought from Being and Is from Ought in dialogue with the Ethics'' collapse of Being, Is and Ought into Thought.

Traditional interpertations in both Judaism and Christianity argue that the Akedah presents not only an ethical question but also an ethical reply. But for the intervention of the angel, Abraham would have killed his son. Obedience to God take precedence over morality as humanly conceived. Yet, the angel of YHWH that appears to Abraham is a later addition to the text; thus, in the original narrative Abraham actually disobeys the divine command to slay his son, and sacrifices a ram instead. The first part of the book shows how the "original" version of the narrative did not contain the angelic figure. The second part of the book re-examines various religious interpretations of the text to show that exegetes such as Maimonides and his followers did point out Abraham's disobedience. According to these writers the esoteric layer of the story in fact declares that disobedience to God's command was Abraham's true affirmation of faith. In th ethird part of the book, Boehm re-opens the philosophical debate between Kant and Kierkegaard. Boehm concludes the book by contending that the monotheistic model of faith presented by Abraham was actually a model of disobedience.

Traditional interpretations in both Judaism and Christianity argue that the Akedah presents not only an ethical question but also an ethical reply. But for the intervention of the angel, Abraham would have killed his son. Obedience to God take precedence over morality as humanly conceived. Yet, the angel of YHWH that appears to Abraham is a later addition to the text; thus, in the original narrative Abraham actually disobeys the divine command to slay his son, and sacrifices a ram instead.The first part of the book shows how the "original" version of the narrative did not contain the angelic figure. The second part of the book re-examines various religious interpretations of the text to show that exegetes such as Maimonides and his followers did point out Abraham''s disobedience. According to these writers the esoteric layer of the story in fact declares that disobedience to God''s command was Abraham''s true affirmation of faith. In the third part of the book, Boehm re-opens the philosophical debate between Kant and Kierkegaard. Boehm concludes the book by contending that the monotheistic model of faith presented by Abraham was actually a model of disobedience.

Traditional interpretations in both Judaism and Christianity argue that the Akedah presents not only an ethical question but also an ethical reply. But for the intervention of the angel, Abraham would have killed his son. Obedience to God take precedence over morality as humanly conceived. Yet, the angel of YHWH that appears to Abraham is a later addition to the text; thus, in the original narrative Abraham actually disobeys the divine command to slay his son, and sacrifices a ram instead.The first part of the book shows how the "original" version of the narrative did not contain the angelic figure. The second part of the book re-examines various religious interpretations of the text to show that exegetes such as Maimonides and his followers did point out Abraham's disobedience. According to these writers the esoteric layer of the story in fact declares that disobedience to God's command was Abraham's true affirmation of faith. In the third part of the book, Boehm re-opens the philosophical debate between Kant and Kierkegaard. Boehm concludes the book by contending that the monotheistic model of faith presented by Abraham was actually a model of disobedience.

Zwischen einem jüdischen Staat und einer liberalen Demokratie besteht ein eklatanter Widerspruch, sagt der israelische Philosoph Omri Boehm. Denn Jude ist, wer "jüdischen Blutes" ist. In einem großen Essay entwirft er die Vision eines ethnisch neutralen Staates, der seinen nationalistischen Gründungsmythos überwindet und so endlich eine Zukunft hat.In den letzten zwei Jahrzehnten hat sich Israel dramatisch verändert: Während der religiöse Zionismus immer mehr Zuspruch erfährt, fehlt es der Linken an überzeugenden Ideen und Konzepten. Die Zwei-Staaten-Lösung gilt weithin als gescheitert. Angesichts dieses Desasters plädiert Omri Boehm dafür, Israels Staatlichkeit neu zu denken: Nur die Gleichberechtigung aller Bürger kann den Konflikt zwischen Juden und Arabern beenden. Aus dem jüdischen Staat und seinen besetzten Gebieten muss eine föderale, binationale Republik werden. Eine solche Politik ist nicht antizionistisch, sondern im Gegenteil: Sie legt den Grundstein für einen modernen und liberalen Zionismus.

Ist der Universalismus heute noch zu retten?Ja, aber wir müssen zurück zu seinem Ursprung: Erst wenn wir den humanistischen Appell der biblischen Propheten und Immanuel Kants wirklich verstehen, können wir Ungerechtigkeit kompromisslos bekämpfen – im Namen des radikalen Universalismus, nicht in dem der Identität. Mit "Radikaler Universalismus" liefert Omri Boehm mehr als eine Neuinterpretation, er revolutioniert unser grundlegendes Verständnis von dem, was Universalismus eigentlich ist. Dabei beruft er sich auf Kant und seine oft missverstandene Wiederbelebung des ethischen Monotheismus der jüdischen Propheten. Ein kühner Entwurf, der in seiner Furchtlosigkeit einen Ausweg aus der festgefahrenen Identitätsdebatte eröffnet.

Zwei der aufregendsten Denker der Gegenwart im Gespräch über Kant und den Geist der AufklärungWie kann ein Philosoph, der im Jahr 1724 geboren wurde, unser Denken heute maßgeblich beeinflussen?Dreihundert Jahre nach der Geburt des alten Meisters in Königsberg treffen sich Daniel Kehlmann und Omri Boehm zu einer Reihe von Gesprächen über Immanuel Kant, die alles andere sind als akademisch-abgehoben. Denn der Begründer der modernen Philosophie selbst hat die grundlegenden Fragen des Menschseins benannt und erklärt: was man wissen kann, was man tun soll, was man hoffen darf.Alle wichtigen Themen kommen zur Sprache: von Vernunft und Illusion bis zu Rassismus, Kolonialismus und Aufklärung; von Raum und Zeit bis zu Freiheit, Kunst, Gerechtigkeit und dem Problem des Bösen; von der Wissenschaft bis zum Glauben, vom Selbst bis zu Gott. Omri Boehm und Daniel Kehlmann behandeln Kant als Zeitgenossen, der uns heute noch wichtige Antworten auf aktuelle Fragen geben kann.

Dieses Buch ist auch als englische Ausgabe unter dem Titel »The Reality of Ideals« erhältlich.»Wenn grundlegende Normen zusammenbrechen und die öffentliche Diskussion in ein Schreiduell ausartet, brauchen wir Grundsätze, die uns als Leuchtfeuer dienen: Ideale, denen wir verpflichtet bleiben können.«Omri Boehm ist der politische Denker der Stunde. Dieser Band versammelt seine wichtigsten öffentlichen Reden: Der Philosoph spricht über Freundschaft in dunklen Zeiten und ihre Beziehung zu Wahrheit und Gleichheit. Er erinnert an die unterbrochene jüdisch-deutsche Tradition des ethischen Monotheismus. Und er erklärt, warum die staatliche Souveränität durch den Grundsatz der Menschenwürde begrenzt werden muss, damit Frieden möglich wird.Ein Buch, das dafür wirbt, dem utopischen Denken eine Chance zu geben.

A provocative argument for a new way of seeing Israel, Zionism, and the two-state solution.Haifa Republic: A Democratic Future for Israel is an urgent wake-up call. The philosopher Omri Boehm argues that it is long past time to recognize that there will not be a two-state solution to the conflict between Israel and the Palestinian people. After fifty years, Israel’s occupation of the West Bank constitutes annexation in all but name, even as the legitimate claims of the Arab population, soon to be a national majority, remain unaddressed. Meanwhile, daily life goes on under conditions rightly likened to apartheid. For liberals in Israel and America to continue to place their hopes in a two-state solution is a form of willful and culpable blindness, especially now that Israeli leaders across the political spectrum have begun to speak of ethnic cleansing. A catastrophe is in the making.But Haifa Republic also offers grounds for hope. Catastrophe can be averted, Boehm contends, by reconfiguring Israel as a single binational state in which Palestinians and Jews both possess human rights and equal citizenship. The original Zionists—Theodor Herzl, Ze’ev Jabotinsky, and, early in his career, David Ben-Gurion—all advocated such a federation, and as prime minister, Menachem Begin successfully submitted a kindred plan to the Knesset. A binational federation offers a last chance for the two peoples who call Palestine home to live in peace and mutual respect and to have a truly democratic future in common.

Contemporary philosophers frequently assume that Kant never seriously engaged with Spinoza or Spinozism-certainly not before the break of Der Pantheismusstreit, or within the Critique of Pure Reason. Offering an alternative reading of key pre-critical texts and to some of the Critique's most central chapters, Omri Boehm challenges this common assumption. He argues that Kant not only is committed to Spinozism in early essays such as "The One Possible Basis" and "New Elucidation," but also takes up Spinozist metaphysics as Transcendental Realism's most consistent form in the Critique of Pure Reason. The success -- or failure -- of Kant's critical projects must be evaluated in this light. Boehm here examines The Antinomies alongside Spinoza's Substance Monism and his theory of freedom. Similarly, he analyzes the refutation of the Ontological Argument in parallel with Spinoza's Causa-sui. More generally, Boehm places the Critique of Pure Reason's separation of Thought from Being and Is from Ought in dialogue with the Ethics' collapse of Being, Is and Ought into Thought.

Contemporary philosophers frequently assume that Kant never seriously engaged with Spinoza or Spinozism-certainly not before the break of Der Pantheismusstreit, or within the Critique of Pure Reason. Offering an alternative reading of key pre-critical texts and to some of the Critique''s most central chapters, Omri Boehm challenges this common assumption. He argues that Kant not only is committed to Spinozism in early essays such as "The One Possible Basis" and "New Elucidation," but also takes up Spinozist metaphysics as Transcendental Realism''s most consistent form in the Critique of Pure Reason. The success -- or failure -- of Kant''s critical projects must be evaluated in this light. Boehm here examines The Antinomies alongside Spinoza''s Substance Monism and his theory of freedom. Similarly, he analyzes the refutation of the Ontological Argument in parallel with Spinoza''s Causa-sui. More generally, Boehm places the Critique of Pure Reason''s separation of Thought from Being and Is from Ought in dialogue with the Ethics'' collapse of Being, Is and Ought into Thought.

Traditional interpertations in both Judaism and Christianity argue that the Akedah presents not only an ethical question but also an ethical reply. But for the intervention of the angel, Abraham would have killed his son. Obedience to God take precedence over morality as humanly conceived. Yet, the angel of YHWH that appears to Abraham is a later addition to the text; thus, in the original narrative Abraham actually disobeys the divine command to slay his son, and sacrifices a ram instead. The first part of the book shows how the "original" version of the narrative did not contain the angelic figure. The second part of the book re-examines various religious interpretations of the text to show that exegetes such as Maimonides and his followers did point out Abraham's disobedience. According to these writers the esoteric layer of the story in fact declares that disobedience to God's command was Abraham's true affirmation of faith. In th ethird part of the book, Boehm re-opens the philosophical debate between Kant and Kierkegaard. Boehm concludes the book by contending that the monotheistic model of faith presented by Abraham was actually a model of disobedience.

Traditional interpretations in both Judaism and Christianity argue that the Akedah presents not only an ethical question but also an ethical reply. But for the intervention of the angel, Abraham would have killed his son. Obedience to God take precedence over morality as humanly conceived. Yet, the angel of YHWH that appears to Abraham is a later addition to the text; thus, in the original narrative Abraham actually disobeys the divine command to slay his son, and sacrifices a ram instead.The first part of the book shows how the "original" version of the narrative did not contain the angelic figure. The second part of the book re-examines various religious interpretations of the text to show that exegetes such as Maimonides and his followers did point out Abraham''s disobedience. According to these writers the esoteric layer of the story in fact declares that disobedience to God''s command was Abraham''s true affirmation of faith. In the third part of the book, Boehm re-opens the philosophical debate between Kant and Kierkegaard. Boehm concludes the book by contending that the monotheistic model of faith presented by Abraham was actually a model of disobedience.

Traditional interpretations in both Judaism and Christianity argue that the Akedah presents not only an ethical question but also an ethical reply. But for the intervention of the angel, Abraham would have killed his son. Obedience to God take precedence over morality as humanly conceived. Yet, the angel of YHWH that appears to Abraham is a later addition to the text; thus, in the original narrative Abraham actually disobeys the divine command to slay his son, and sacrifices a ram instead.The first part of the book shows how the "original" version of the narrative did not contain the angelic figure. The second part of the book re-examines various religious interpretations of the text to show that exegetes such as Maimonides and his followers did point out Abraham's disobedience. According to these writers the esoteric layer of the story in fact declares that disobedience to God's command was Abraham's true affirmation of faith. In the third part of the book, Boehm re-opens the philosophical debate between Kant and Kierkegaard. Boehm concludes the book by contending that the monotheistic model of faith presented by Abraham was actually a model of disobedience.

Zwischen einem jüdischen Staat und einer liberalen Demokratie besteht ein eklatanter Widerspruch, sagt der israelische Philosoph Omri Boehm. Denn Jude ist, wer "jüdischen Blutes" ist. In einem großen Essay entwirft er die Vision eines ethnisch neutralen Staates, der seinen nationalistischen Gründungsmythos überwindet und so endlich eine Zukunft hat.In den letzten zwei Jahrzehnten hat sich Israel dramatisch verändert: Während der religiöse Zionismus immer mehr Zuspruch erfährt, fehlt es der Linken an überzeugenden Ideen und Konzepten. Die Zwei-Staaten-Lösung gilt weithin als gescheitert. Angesichts dieses Desasters plädiert Omri Boehm dafür, Israels Staatlichkeit neu zu denken: Nur die Gleichberechtigung aller Bürger kann den Konflikt zwischen Juden und Arabern beenden. Aus dem jüdischen Staat und seinen besetzten Gebieten muss eine föderale, binationale Republik werden. Eine solche Politik ist nicht antizionistisch, sondern im Gegenteil: Sie legt den Grundstein für einen modernen und liberalen Zionismus.

Ist der Universalismus heute noch zu retten?Ja, aber wir müssen zurück zu seinem Ursprung: Erst wenn wir den humanistischen Appell der biblischen Propheten und Immanuel Kants wirklich verstehen, können wir Ungerechtigkeit kompromisslos bekämpfen – im Namen des radikalen Universalismus, nicht in dem der Identität. Mit "Radikaler Universalismus" liefert Omri Boehm mehr als eine Neuinterpretation, er revolutioniert unser grundlegendes Verständnis von dem, was Universalismus eigentlich ist. Dabei beruft er sich auf Kant und seine oft missverstandene Wiederbelebung des ethischen Monotheismus der jüdischen Propheten. Ein kühner Entwurf, der in seiner Furchtlosigkeit einen Ausweg aus der festgefahrenen Identitätsdebatte eröffnet.

Zwei der aufregendsten Denker der Gegenwart im Gespräch über Kant und den Geist der AufklärungWie kann ein Philosoph, der im Jahr 1724 geboren wurde, unser Denken heute maßgeblich beeinflussen?Dreihundert Jahre nach der Geburt des alten Meisters in Königsberg treffen sich Daniel Kehlmann und Omri Boehm zu einer Reihe von Gesprächen über Immanuel Kant, die alles andere sind als akademisch-abgehoben. Denn der Begründer der modernen Philosophie selbst hat die grundlegenden Fragen des Menschseins benannt und erklärt: was man wissen kann, was man tun soll, was man hoffen darf.Alle wichtigen Themen kommen zur Sprache: von Vernunft und Illusion bis zu Rassismus, Kolonialismus und Aufklärung; von Raum und Zeit bis zu Freiheit, Kunst, Gerechtigkeit und dem Problem des Bösen; von der Wissenschaft bis zum Glauben, vom Selbst bis zu Gott. Omri Boehm und Daniel Kehlmann behandeln Kant als Zeitgenossen, der uns heute noch wichtige Antworten auf aktuelle Fragen geben kann.

Dieses Buch ist auch als englische Ausgabe unter dem Titel »The Reality of Ideals« erhältlich.»Wenn grundlegende Normen zusammenbrechen und die öffentliche Diskussion in ein Schreiduell ausartet, brauchen wir Grundsätze, die uns als Leuchtfeuer dienen: Ideale, denen wir verpflichtet bleiben können.«Omri Boehm ist der politische Denker der Stunde. Dieser Band versammelt seine wichtigsten öffentlichen Reden: Der Philosoph spricht über Freundschaft in dunklen Zeiten und ihre Beziehung zu Wahrheit und Gleichheit. Er erinnert an die unterbrochene jüdisch-deutsche Tradition des ethischen Monotheismus. Und er erklärt, warum die staatliche Souveränität durch den Grundsatz der Menschenwürde begrenzt werden muss, damit Frieden möglich wird.Ein Buch, das dafür wirbt, dem utopischen Denken eine Chance zu geben.