By Eliezer Schweid, Leonard Levin
The fruits of Eliezer Schweid s life-work as a Jewish highbrow historian, this five-volume paintings offers a complete, interdisciplinary account of the main thinkers and events in glossy Jewish idea, within the context of normal philosophy and Jewish social-political historic advancements, with huge basic resource excerpts. quantity , "The beginning of the Jewish historic stories and the trendy Jewish spiritual Movements," discusses the most important Jewish thinkers of significant and japanese Europe earlier than 1881, in reference to the pursuits they fostered: German-Jewish Wissenschaft (Zunz), Reform (Formstecher, Samuel Hirsch, Geiger), Neo-Orthodoxy (S. D. Luzzatto, Steinheim, Samson Raphael Hirsch), Positive-Historical (Frankel, Graetz), and Neo-Haredi (Kalischer, Malbim, Hayyim Volozhiner, Salanter). furthermore, vast recognition is given to the thinkers of the east-European Haskalah, either past (Levinsohn, Rubin, Schorr, Mieses, Abraham Krochmal) and later proto-Zionist thinkers (Zweifel, Smolenskin, Pines, Lilienblum)."
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Additional resources for History of Modern Jewish Religious Philosophy: Volume 2: The Birth of Jewish Historical Studies and the Modern Jewish Religious Movements
Zunz’s pessimism about the future of Judaism—generally, but especially in Germany—had a philosophical premise. His sole reliance on Hegel’s philosophy of history was his acceptance of the conclusion that philosophy as a unifying principle of the whole could come only after the whole was complete and after its spiritual processes had used up its creative potential and ceased. Hegel compared philosophy to Minerva’s owl, which set out to explore the world at twilight, just before nightfall. Zunz sensed that the Jewish people of his time had exhausted its creative potential.
Leopold Zunz Though Leopold Zunz (1794–1886) was a participant in the struggle for emancipation, his programmatic lecture on the task of Jewish studies expresses a very different way of thinking than that of his colleagues in the Verein. He was the only one of them who devoted himself to research as his life task. It was he who laid the solid foundations of the philologicalhistorical discipline of Jewish studies in actual practice. However, he did this almost without relating to a general philosophical outlook, nor did he look to philosophy to guide his research.
216–17. 38 chapter one philosophical idea—even an anti-philosophical idea: a personal transcendent God, suprapersonal and suprarational, a different conception of law rooted in divine revelation not in autonomy, and a “theocratic” political theory. How, then, did they explain the fact that Judaism was the source of the Christian religion that united the culture of the West? By denying its positive contribution. The idealistic philosophers emphasized the pagan Greco-Roman elements in Christianity and concluded that whatever Christianity took over from Judaism was negative.