Solidarity is crucial for liberalism. It helps to stabilize society, realize justice, diminish domination, and cultivate moral personality. Yet the sources of liberal solidarity have received almost no attention in political theory. This dissertation is a study of those sources. It is part original history of European philosophy, part novel moral psychology, and part new normative political theory. I call this theory deep solidarity.
These essays propose “a new and richly detailed engagement between Judaism and the political” (Jewish Book World). Judaism, Liberalism, and Political Theology provides the first broad encounter between modern Jewish thought and recent developments in political theology, arguing in opposition to impetuous associations of Judaism and liberalism and charges that Judaism cannot engender a universal political order. The vexed status of liberalism in Jewish thought and Judaism in political theology is interrogated with recourse to thinking from across the Continental tradition. “This collection of essays, which examines political theology from the distinct perspective of Jewish philosophy, could not be timelier or more useful for scholars and students navigating what is often viewed as very dense and difficult material.”—Claire Elise Katz, Texas A&M University
"Solidarity refers to our normative commitment toward some person or set of people as well our psychological motivation to act on that commitment. Liberal democracies need solidarity for at least four reasons: stabilizing society, realizing justice, diminishing dependence, and cultivating moral personality. But they must also navigate a conceptual tension: liberalism valorizes personal freedom, individual dignity, pluralism, and critical reflection; solidarity stresses social unity, visceral attachment, and the subordinating of one's own interest to the good of the whole. Even more dauntingly, they must confront what I call Schmitt's challenge. According to Carl Schmitt, the solidarity liberal democracies need comes from sources they cannot themselves produce, like religion. Thus in an age of declining religiosity and rising nationalism, how can we form strong social bonds without racism, demagoguery, and xenophobia? Can we have not only solidarity, but liberal solidarity, in a secular age?"--
It is often assumed that modern democratic government has a special link with Christianity or was made possible due to Christianity. As a challenge to this belief and echoing a long-held assumption in the republican tradition, Hannah Arendt once remarked that "Washington's and Napoleon's heroes were named Moses and David." In this book, Miguel Vatter reconstructs the political theology of German Jewish philosophers during the twentieth century and their attempts to bring together the Biblical teachings on politics with the Greek and Roman traditions of political philosophy. Developed alongside modern experiences with anti-Semitism, the rise of Zionism, and the return of charismatic authority in mass societies, Jewish political theology in the twentieth century advances the radical hypothesis that the messianic idea of God's Kingdom correlates with a post-sovereignty, anarchist political condition of non-domination. Importantly, Jewish philosophers combined this messianic form of democracy with the ideal of cosmopolitan constitutionalism, which is itself based on the identity of divine law and natural law. This book examines the paradoxical unity of anarchy and rule of law in the democratic political theology developed by Hermann Cohen, Franz Rosenzweig, Gershom Scholem, Leo Strauss, and Hannah Arendt. Critical of the Christian theological underpinnings of modern representative political institutions, this group of highly original thinkers took up the banner of Philo's project to unify Greek philosophy with Judaism, and rejected the separation between faith and reason, as well as the division between Biblical revelation and pagan philosophy. The Jewish political theology they developed stands for the idea that human redemption is inseparable from the redemption of nature. Living Law offers an alternative genealogy of political theology that challenges the widespread belief that modern republican political thought is derived from Christian sources.
The communitarian critic of liberalism argues that the socio-political context is fundamental to any understanding of the individual as such. This debate is advanced by particularising it to the experience of Jews in the modern world. Essays focus on the variety of views of the relationships between the individual Jew and the communities, religious and secular, of which he or she is a member.
God and the Book of Nature develops theological views of the natural sciences in light of the recent theological turn in science-and-religion scholarship and the ‘science-engaged theology’ movement. Centered around the Book of Nature metaphor, it brings together contributions by theologians, natural scientists, and philosophers based in Europe and North America. They provide an exploration of complementary (and even contesting) readings of the Book of Nature, particularly in light of the vexing questions that arise around essentialism and unity in the field of science and religion. Taking an experimental and open-ended approach, the volume does not attempt to unify the readings into a single ‘plot’ that defines the Book of Nature, still less a single ‘theology of nature’, but instead it represents a variety of hermeneutical stances. Overall the book embraces a constructive theological attitude toward the modern sciences, and makes significant contributions to the research literature in science and religion.
Intro -- Contents -- Foreword -- Acknowledgments -- Introduction -- I. God -- 1. Mordecai M. Kaplan, The Future of the American Jew -- 2. Abraham Joshua Heschel, Man Is Not Alone -- 3. Hans Jonas, "The Concept of God After Auschwitz: A Jewish Voice" -- 4. Richard L. Rubenstein, After Auschwitz -- 5. Eliezer Berkovits, Faith After the Holocaust -- 6. Erich Fromm, You Shall Be as Gods -- 7. Marcia Falk, "Notes on Composing New Blessings: Toward a Feminist-Jewish Reconstruction of Prayer" -- 8. Edward L. Greenstein, "'To You Do I Call': A Critique of Impersonal Prayer" -- 9. Sandra B. Lubarsky, "Reconstructing Divine Power" -- 10. Rebecca Alpert, "Location, Location, Location: Toward a Theology of Prepositions" -- II. Revelation and Commandment -- 11. Marvin Fox, The Condition of Jewish Belief -- 12. Aharon Lichtenstein, The Condition of Jewish Belief -- 13. Will Herberg, Judaism and Modern Man -- 14. Jakob J. Petuchowski, "Revelation and the Modern Jew" -- 15. Joseph B. Soloveitchik, Halakhic Man -- 16. Benjamin H. Sommer, Revelation and Authority -- 17. Tamar Ross, Expanding the Palace of Torah -- 18. Eugene B. Borowitz, Renewing the Covenant -- 19. Susan Handelman, "'Crossing and Recrossing the Void'" -- 20. David Novak, "Is the Covenant a Bilateral Relationship?" -- 21. Rachel Adler, Engendering Judaism -- 22. Mara H. Benjamin, The Obligated Self -- III. Spirituality -- 23. Arnold Jacob Wolf, "Against Spirituality" -- 24. Joseph B. Soloveitchik, Halakhic Man -- 25. Abraham Joshua Heschel, The Sabbath -- 26. Arthur Green, Jewish Spirituality/Seek My Face, Speak My Name -- 27. Daniel C. Matt, God and the Big Bang -- 28. Zalman Schachter- Shalomi, Paradigm Shift -- 29. Marcia Prager, The Path of Blessing -- 30. Nancy Flam, "Healing the Spirit" -- 31. Arthur Waskow, Down- to-Earth Judaism -- 32. Sheila Weinberg, "Images of God: Closeness and Power".
