290 Andere Religionen
Refine
Has Fulltext
- no (33) (remove)
Year of publication
Document Type
- Article (10)
- Monograph/Edited Volume (7)
- Doctoral Thesis (7)
- Review (4)
- Part of a Book (3)
- Contribution to a Periodical (1)
- Moving Images (1)
Is part of the Bibliography
- yes (33)
Keywords
- Haskalah (3)
- Aufklärung (2)
- Euchel, Isaac Abraham (2)
- Haskala (2)
- Judentum (2)
- Antisemitism (1)
- Antisemitismus (1)
- Antizionist Campaign (1)
- Antizionistische Kampagne (1)
- Aragon (1)
Institute
- Institut für Jüdische Studien und Religionswissenschaft (21)
- Historisches Institut (3)
- Extern (1)
- Institut für Jüdische Theologie (1)
- Institut für Künste und Medien (1)
- Institut für Religionswissenschaft (1)
- Institut für Slavistik (1)
- Juristische Fakultät (1)
- Moses Mendelssohn Zentrum für europäisch-jüdische Studien e. V. (1)
- Philosophische Fakultät (1)
Zimzum
(2023)
The Hebrew word zimzum originally means “contraction,” “withdrawal,” “retreat,” “limitation,” and “concentration.” In Kabbalah, zimzum is a term for God’s self-limitation, done before creating the world to create the world. Jewish mystic Isaac Luria coined this term in Galilee in the sixteenth century, positing that the God who was “Ein-Sof,” unlimited and omnipresent before creation, must concentrate himself in the zimzum and withdraw in order to make room for the creation of the world in God’s own center. At the same time, God also limits his infinite omnipotence to allow the finite world to arise. Without the zimzum there is no creation, making zimzum one of the basic concepts of Judaism.
The Lurianic doctrine of the zimzum has been considered an intellectual showpiece of the Kabbalah and of Jewish philosophy. The teaching of the zimzum has appeared in the Kabbalistic literature across Central and Eastern Europe, perhaps most famously in Hasidic literature up to the present day and in philosopher and historian Gershom Scholem’s epoch-making research on Jewish mysticism. The Zimzum has fascinated Jewish and Christian theologians, philosophers, and writers like no other Kabbalistic teaching. This can be seen across the philosophy and cultural history of the twentieth century as it gained prominence among such diverse authors and artists as Franz Rosenzweig, Hans Jonas, Isaac Bashevis Singer, Harold Bloom, Barnett Newman, and Anselm Kiefer.
This book follows the traces of the zimzum across the Jewish and Christian intellectual history of Europe and North America over more than four centuries, where Judaism and Christianity, theosophy and philosophy, divine and human, mysticism and literature, Kabbalah and the arts encounter, mix, and cross-fertilize the interpretations and appropriations of this doctrine of God’s self-entanglement and limitation
This paper addresses terrorism trials as sites of research and proposes an approach for the analysis of ethnographic data collected during these trials. The suggested approach offers multi-level analytical access, it centers around interactionist conceptions and knowledge discourses. The conceptual framework we suggest is spelled out in terms of how to observe and being sensitive of (re-)production of power structures inside the courtroom as well as in regard to relations imported into the courtroom. For this purpose, we integrate (i) the micro-level of courtroom interactions and (ii) (self-)presentation, (iii) the meso-level of knowledge (re)production and the establishment of knowledge orders and (iv) an intersectional perspective on gender, race, and class in knowledge discourses. By applying a multi-level approach, we open up new explanatory avenues to understand the constitution of terrorism as a socio-legal object. The methodical framework connects hitherto unconnected elements, that is, participants' interactions and negotiation, their (self-)representations, ascriptions and narrative performances, and knowledge (re-)production in order to establish or maintain political and social orders.
New Relations in the Making?
(2023)
United in Diversity
(2023)
What are the future perspectives for Jews and Jewish networks in contemporary Europe? Is there a new quality of relations between Jews and non-Jews, despite or precisely because of the Holocaust trauma? How is the memory of the extermination of 6 million European Jews reflected in memorial events and literature, film, drama, and visual arts media? To what degree do European Jews feel as integrated people, as Europeans per see, and as safe citizens? An interdisciplinary team of historians, cultural anthropologists, sociologists, and literary theorists answers these questions for Poland, Hungary, the Czech Republic, Slovakia, and Germany. They show that the Holocaust has become an enduring topic in public among Jews and non-Jews. However, Jews in Europe work self-confidently on their future on the "old continent," new alliances, and in cooperation with a broad network of civil forces. Non-Jewish interest in Jewish history and the present has significantly increased over decades, and networks combatting anti-Semitism have strengthened.
Heimweh
(2021)
The concept of Heimweh conveys a set of emotions and images that have been described in different ways in different languages. This article intends to analyze the Heimweh experienced by Galician intellectual Jewry during the process of linguistic and cultural change that took place from 1867 until the mid.-1880s. This will be discussed while focusing on the urban intelligentsia circles in Lemberg (Lviv), which had a tremendous influence on some Galician Jewish intellectuals during that period. I will analyze the nature of a clash of identities that eventually brought some of the urban intelligentsia in Lemberg to consider themselves as living a "Spiritual" or "linguistic exile"(Sprachexil), regardless of whether they had migrated or not. Longing for the homeland as a nostalgic destination, whether they referred to it as Heimat or Ojczyzna, and whether they called it Lemberg or Lwow, was longing to be part of a group holding a distinct Kultur or Kultura, a set of values, culture and language, which coexisted with their Jewish identity.
Der Verleger, Kaufhausunternehmer und Mäzen Salman Schocken (1877– 1959)neigte nicht zu übertriebener Bescheidenheit. Als er 1945 in New York seinen amerikanischen Verlag ins Leben rief, kündigte er ihn mit folgenden Worten an:
Schocken ignorierte damit die Arbeit der zahlreichen bestehenden amerikanisch-jüdischen Verlagshäuser, da diese seiner Meinung nach nicht die Aufgabe erfüllten, die ihm vorschwebte: die Rückführung traditionsferner und damit in ihrer Identität unsicherer Juden durch Auseinandersetzung mit ihrem kulturellen Erbe. Dieses Ziel hatte bereits das Programm des Berliner Schocken Verlags (1931– 1938) bestimmt, der die vom Gründer genannten „repräsentative[n] Kostproben des Judentums“ veröffentlicht und damit zur „jüdischen Kulturrenaissance“ der 1930er Jahre beigetragen hatte.² Auch nach seiner Emigration nach Palästina 1934 blieb Schocken einer deutsch-jüdischen Wissenskultur zeitlebens verhaftet. Mit seiner verlegerischen Arbeit in den USA wollte Schocken das Programm seines Berliner Verlags für das amerikanische Nachkriegsjudentum neu auflegen, da sich dieses – seiner Meinung nach – in einer ähnlichen geistigen Situation befand wie das deutsche Judentum der Weimarer Republik. Entsprechend verkündete er 1945 in einer Rede in Jerusalem: „Sie wissen, dass ich jetzt daran arbeite, den Schockenverlag in Amerika zu machen. Das ist eine Imitation des deutschen Verlages. [...] Entfernungen existieren nicht mehr und Einfluss von hier nach dort und dort nach hier ist nicht mehr zu übersehen.“³ In diesen Aussagen klingen bereits verschiedene Schlüsselthemen der Rolle von Schocken Books New York an, dessen Geschichte bisher nur ansatzweise erforscht ist: Der Bezug auf Schockens Erfahrungen in Deutschland und das davon geprägte kulturpolitische Programm, das Kontinuitäten zwischen zwei räumlich und zeitlich fundamental getrennten jüdischen Gemeinschaften postulierte und auf einen transnationalen Kanon jüdischen Wissens zielte. Schocken wirkte mit seinen Verlagen, die er in Deutschland, Palästina/Israel und den USA gründete, nicht nur an drei Schlüsselorten der jüdischen Moderne. Sein Verlagsprogramm stand zudem im Kontext eines Schlüsselprozesses jüdischer Modernisierung: der Transformation traditionell-religiösen Wissens in posttraditionell-kulturelle Formen. Dieser Beitrag stellt anhand von Quellen aus dem Verlagsarchiv, der Nachlässe von Schockens Lektoren in den USA und der Rezeption von Schocken Books in den USA den Verlagsgründer Salman Schocken und die beiden Verlage in Berlin und New York vor. Im Zentrum der Analyse stehen die transnationale Verflechtung der Verlagshäuser und die Frage nach dem in den Publikationsprogrammen angestrebten transnationalen Kanon jüdischen Wissens in der Moderne.