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In the medieval, late medieval and pre-modern world of Islam, Muslims, Jews and Christians constituted a unique cultural and intellectual commonality. They shared a language, Arabic (and at times Persian), which they spoke in daily life and which they also used for their theological, philosophical, legal and scientific writings. Moreover, they often read the same books, so that a continuous, multi-dimensional exchange of ideas, texts, and forms of discourse was the norm rather than the exception.While this has been amply demonstrated for some selected periods and regions, scholars usually opt for a one-dimensional approach with an (often exclusive) focus on either Muslim, Jewish or Christian authors and their writings.
The journal Intellectual History of the Islamicate World provides a forum for research that systematically crosses the boundaries between three major disciplines of academia and research, viz. Islamic Studies, Jewish Studies and the study of Eastern Christianity. It encourages discussion among representatives of these and related disciplines, with a view to promoting a new understanding of intellectual history in all its facets throughout the Islamicate World, from its emergence until modern times and from different methodological perspectives. The Intellectual History of the Islamicate World covers such themes as philosophy, theology, exegesis, law and legal methodology, sciences and medicine.
The Intellectual History of the Islamicate World is double blind peer-reviewed. From 2017 onwards it will publish three issues per year. In addition to predefined theme volumes, the journal accepts submissions relevant to its overall concerns but not bound to a specific theme. Moreover, from 2017 there will be a review section. All submissions and queries should be addressed to the editor-in-chief at Further details can be found on the journal’s website:

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Joshua Schwartz

Introduction: The Road to Pauline Judaism The title of this article has undergone many changes. The original title of the lecture which served as the basis for this study was ‘Prolegomena on the Establishment of Programmatic and Methodological Issues in the Reconstruction of Pauline Judaism’. This

Hungarian Jews in the Age of Genocide

An Intellectual History, 1929–1948


Ferenc Laczó

Hungarian Jews, the last major Jewish community in the Nazi sphere of influence by 1944, constituted the single largest group of victims of Auschwitz-Birkenau. In Hungarian Jews in the Age of Genocide Ferenc Laczó draws on hundreds of scholarly articles, historical monographs, witness accounts as well as published memoirs to offer a pioneering exploration of how this prolific Jewish community responded to its exceptional drama and unprecedented tragedy. Analysing identity options, political discourses, historical narratives and cultural agendas during the local age of persecution as well as the varied interpretations of persecution and annihilation in their immediate aftermath, the monograph places the devastating story of Hungarian Jews at the dark heart of the European Jewish experience in the 20th century.


Hava Tirosh-Samuelson

Jewish philosophy always begin with definitional and methodological questions about which there has been no consensus: 10 What is Jewish philosophy? Who is a Jewish philosopher? What is the subject matter of Jewish philosophy? How does Jewish philosophy relate to the discipline of philosophy? What is


Claire E. Katz

. By “trained” I mean pursued graduate degrees in philosophy, situated in a philosophy department, and thus are oriented toward a particular disciplinary methodology. My observation is not intended to imply that this training or academic positioning gives one a better perspective; however, it is the


Cass Fisher

working in different historical periods and with different methodological orientations could present and engage each other’s work. A more ecumenical approach to the analytic and continental traditions would enrich the philosophical resources available to all Jewish philosophers and it would also serve as


Elliot N. Dorff

definition of its human interpreters. Thus the Jewish way to know God’s will is to study the Torah and its ongoing interpretations through the centuries and to engage in a discussion with others about its proper meaning and application in our time. This methodology is remarkably similar to American


Aubrey L. Glazer

correlation between historio-social structures and theological records of mystical experience has not always been appreciated. Sometimes the methodological divide among scholars seems to echo that very divide between the leadership in Tiberias and their brethren in Eastern Europe! The full philosophical and


Alex Sztuden

it a protracted action.” Lewinsohn here has insightfully invoked a contemporary theory of action to help undergird and make sense of an ancient rabbinic position. 37 Lewinsohn’s article, which ranges widely across various cases and includes important methodological observations, is a model for how

Sarah Stroumsa

. A similar resorting to numbers as indicating relative importance is practiced in the study of the literary output of the medieval world. A prevalent, perhaps natural, methodological assumption regards the number of extant manuscripts of a given text as indicative of its popularity. 2 Also common is