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Author: Sandra Lehmann

is, on the death of the alleged human God-King and the resurrection of the Living One, it reveals a life beyond life unto death. That is, it reveals a life irreducible and unconditioned, a radically free life. The question is to what extent the postmodern present can connect to such a life without

In: Journal for Continental Philosophy of Religion

Husserlians (trained to see “things” more precisely): one may very well say that it is through the very fact of me living that I first get a hold on things, the fact remains that it is hard to see how one “arrives at some level of objectivity” when one “associates life with interiority and, the world with

In: Journal for Continental Philosophy of Religion
Author: Martin Kavka

points to the interiorization of a certain truth in the course of per- sonal living. This is the phenomenon of Bewährung .” 59 Yet this is not as clear a gloss as it could be of the passage in question, for it implies that the truth already exists as true outside of life . Buber wrote that tzedeq

In: The Journal of Jewish Thought and Philosophy
Author: Kalman P. Bland

wolves who speak human languages while negotiating life’s challenges. 20 Berakhiah loved stories, wonderful, perplexing stories. His stories displayed knowledge of the material and efficient causes explaining human interactions; he investigated the behavior of all living crea- tures. Such a lover of

In: The Journal of Jewish Thought and Philosophy
Author: Kelly Oliver

a pack of wolves ripping into the alpha-dog. What distinguishes them from wolves, however, is that they subsequently idealize their “prey,” the superior father, to the point that “[t]he dead father became stronger than the living one had been.” 6 Thus, they not only assimilate his power and

In: Journal for Continental Philosophy of Religion
Author: Aviram Ravitsky

1378 when R. Abraham ben Judah was at the house of R. Ḥasdai Crescas. It seems that on this issue the opinion of the disciple also represents that of his teacher. If this is correct, the essence of R. Ḥasdai Crescas’s view of the purpose of the Torah and the telos of man as living a life of inner

In: The Journal of Jewish Thought and Philosophy

Torah and life. Judaism commits the Jew to the ever-enduring vital partnership with God. The result is Torat Ḥayyim , a living Torah. 182 Furthermore, Berkovits emphasizes that the attentiveness of halakhah to reality is not a random feature, but intentional and purposeful: The application of the Torah

In: The Journal of Jewish Thought and Philosophy

the infinite expanse of the universe there are stars at different stages in their natural life cycle but that the universe as a whole is generally unchanging. 39 Thus one could not meaningfully speak of creation ex nihilo or of an originary moment, but one could speak of the formation of an individual

In: The Journal of Jewish Thought and Philosophy

motivated by unconditional hospitality. In other words: you would never open your home, even conditionally, to someone unless there was a drive to accept the other as other, to accept that future openness that I spoke of earlier. In this latter case, then, it is the notion of an unconditional hospitality

In: Interdisciplinary Journal for Religion and Transformation in Contemporary Society
Author: Teun Tieleman

humans is guided by the intellect towards its goal. 2 In the supralunary or astral spheres it is Aristotle’s somewhat notorious fifth element, the ether, which performs this role. The ordinary, visible body is just a corpse, but the soul, given its pneumatic vehicle, has a life after death before

In: Philosophia Reformata