This book aims to interpret ‘Jewish Philosophy’ in terms of the Marrano phenomenon: as a conscious clinamen of philosophical forms used in order to convey a ‘secret message’ which cannot find an open articulation. The Marrano phenomenon is employed here, in the domain of modern philosophical thought, where an analogous tendency can be seen: the clash of an open idiom and a secret meaning, which transforms both the medium and the message. Focussing on key figures of late modern, twentieth century Jewish thought; Hermann Cohen, Gershom Scholem, Walter Benjamin, Franz Rosenzweig, Theodor Adorno, Ernst Bloch, Jacob Taubes, Emmanuel Levinas and Jacques Derrida, this book demonstrates how their respective manners of conceptualization swerve from the philosophical mainstream along the Marrano ‘secret curve.’ Analysing their unique contribution to the ‘unfinished project of modernity,’ including issues of the future of the Enlightenment, modern nihilism and post-secular negotiation with religious heritage, this book will be essential reading for students and researchers with an interest in Jewish Studies and Philosophy.

Negative theology is the attempt to describe God by speaking in terms of what God is not. Historical affinities between Jewish modernity and negative theology indicate new directions for thematizing the modern Jewish experience. Questions such as, What are the limits of Jewish modernity in terms of negativity? Has this creative tradition exhausted itself? and How might Jewish thought go forward? anchor these original essays. Taken together they explore the roots and legacies of negative theology in Jewish thought, examine the viability and limits of theorizing the modern Jewish experience as negative theology, and offer a fresh perspective from which to approach Jewish intellectual history.

The central aim of this collection is to trace the presence of Jewish tradition in contemporary philosophy. This presence is, on the one hand, undeniable, manifesting itself in manifold allusions and influences – on the other hand, difficult to define, rarely referring to openly revealed Judaic sources. Following the recent tradition of Lévinas and Derrida, this book tentatively refers to this mode of presence in terms of "traces of Judaism" and the contributors grapple with the following questions: What are these traces and how can we track them down? Is there such a thing as "Jewish difference" that truly makes a difference in philosophy? And if so, how can we define it? The additional working hypothesis, accepted by some and challenged by other contributors, is that Jewish thought draws, explicitly or implicitly, on three main concepts of Jewish theology, creation, revelation and redemption. If this is the case, then the specificity of the Jewish contribution to modern philosophy and the theoretical humanities should be found in – sometimes open, sometimes hidden – fidelity to these three categories. Offering a new understanding of the relationship between philosophy and theology, this book is an important contribution to the fields of Theology, Philosophy and Jewish Studies.

"In the 1930s, through the prose of Bruno Schulz (1892-1942), the Polish language became the linguistic raw material for a profound exploration of the modern Jewish experience. Rather than turning away from the language like many of his Galician Jewish colleagues who would choose to write in Yiddish, Schulz used the Polish language to explore his own and his generation's relationship to East European Jewish exegetical tradition, and to deepen his reflection on golus or exile as a condition not only of the individual and of the Jewish community, but of language itself, and of matter. Drawing on new archival discoveries, this study explores Schulz's diasporic Jewish modernism as an example of the creative and also transient poetic forms that emerged on formerly Habsburg territory, at the historical juncture between empire and nation-state"--

Uncovers connections between modern Jewish philosophers and classical rabbinic thought, arguing for rethinking of Judaism, politics, and violence.

The drawing of boundaries has always been a key part of the Jewish tradition and has served to maintain a distinctive Jewish identity. At the same time, these boundaries have consistently been subject to negotiation, transgression and contestation. The increasing fragmentation of Judaism into competing claims to membership, from Orthodox adherence to secular identities, has brought striking new dimensions to this complex interplay of boundaries and modes of identity and belonging in contemporary Judaism. Boundaries, Identity and Belonging in Modern Judaism addresses these new dimensions, bringing together experts in the field to explore the various and fluid modes of expressing and defining Jewish identity in the modern world. Its interdisciplinary scholarship opens new perspectives on the prominent questions challenging scholars in Jewish Studies. Beyond simply being born Jewish, observance of Judaism has become a lifestyle choice and active assertion. Addressing the demographic changes brought by population mobility and ‘marrying out,’ as well as the complex relationships between Israel and the Diaspora, this book reveals how these shifting boundaries play out in a global context, where Orthodoxy meets innovative ways of defining and acquiring Jewish identity. This book is essential reading for students and scholars of Jewish Studies, as well as general Religious Studies and those interested in the sociology of belonging and identities.

This volume is the first-ever collection of essays devoted to the Lurianic concept of tsimtsum. It contains eighteen studies in philosophy, theology, and intellectual history, which demonstrate the historical development of this notion and its evolving meaning: from the Hebrew Bible and the classical midrashic collections, through Kabbalah, Isaac Luria himself and his disciples, up to modernity (ranging from Spinoza, Böhme, Leibniz, Newton, Schelling, and Hegel to Scholem, Rosenzweig, Heidegger, Benjamin, Adorno, Horkheimer, Levinas, Jonas, Moltmann, and Derrida).