Jewish philosophy: Encyclopedia II - Jewish philosophy - Modern Jewish philosophy

Jewish philosophy - Modern Jewish philosophy

One of the major trends in modern Jewish philosophy was the attempt to develop a theory of Judaism through existentialism. One of the primary players in this field was Franz Rosenzweig. While researching his doctoral dissertation on the 19th-century German philosopher Georg Wilhelm Friedrich Hegel, Rosenzweig reacted against Hegel's idealism and favored an existential approach. Rosenzweig, for a time, considered conversion to Christianity, but in 1913, he turned to Jewish philosophy. He became a philosopher and student of Hermann Cohen. Rozensweig's major work, Star of Redemption, is his new philosophy in which he portrays the relationships between God, humanity and world as they are connected by creation, revelation and redemption. Later Jewish existentialists include Conservative rabbis Neil Gillman and Elliot N. Dorff.

Perhaps the most controversial form of Jewish philosophy that developed in the early 20th century was the religious naturalism of Rabbi Mordecai Kaplan. His theology was a variant of John Dewey's philosophy. Dewey's naturalism combined atheist beliefs with religious terminology in order to construct a religiously satisfying philosophy for those who had lost faith in traditional religion. In agreement with the classical medieval Jewish thinkers, Kaplan affirmed that God is not personal, and that all anthropomorphic descriptions of God are, at best, imperfect metaphors. Kaplan's theology went beyond this to claim that God is the sum of all natural processes that allow man to become self-fulfilled. Kaplan wrote that "to believe in God means to take for granted that it is man's destiny to rise above the brute and to eliminate all forms of violence and exploitation from human society."

One of the more recent trends has been a reframing of Jewish theology through the lens of process philosophy, and more specifically process theology. Process philosophy suggests that fundamental elements of the universe are occasions of experience. According to this notion, what people commonly think of as concrete objects are actually successions of these occasions of experience. Occasions of experience can be collected into groupings; something complex such as a human being is thus a grouping of many smaller occasions of experience. In this view, everything in the universe is characterized by experience (which is not to be confused with consciousness); there is no mind-body duality under this system, because "mind" is simply seen as a very developed kind of experiencing.

Inherent to this worldview is the notion that all experiences are influenced by prior experiences, and will influence all future experiences. This process of influencing is never deterministic; an occasion of experience consists of a process of prehending other experiences, and then a reaction to it. This is the process in process philosophy. Process philosophy gives God a special place in the universe of occasions of experience. God encompasses all the other occasions of experience but also transcends them; thus process philosophy is a form of panentheism.

The original ideas of process theology were developed by Charles Hartshorne (1897-2000), and influenced a number of Jewish theologians, including British philosopher Samuel Alexander (1859-1938), and Rabbis Max Kaddushin, Milton Steinberg and Levi A. Olan, Harry Slominsky and to a lesser degree, Abraham Joshua Heschel. Today some rabbis who advocate some form of process theology include Donald B. Rossoff, William E. Kaufman, Harold Kushner, Anton Laytner, Gilbert S. Rosenthal, Lawrence Troster and Nahum Ward.

Perhaps the most unexpected change in Jewish religious thinking in the late 20th century was the resurgence of interest in Kabbalah. Many philosophers do not consider this to be a form of philosophy, as Kabbalah is a form of mysticism. Mysticism is generally understood as an alternative to philosophy, and not a variant of philosophy.

Jewish philosophy - Holocaust theology

Judaism has traditionally taught that God is omnipotent (all powerful), omniscient (all knowing) and omnibenevolent (all good). Yet, these claims are in jarring contrast with the fact that there is much evil in the world. Perhaps the most difficult question that monotheists have confronted is how can we reconcile the existence of this view of God with the existence of evil? This is the problem of evil. Within all the monotheistic faiths many answers (theodicies) have been proposed. However, in light of the magnitude of evil seen in the Holocaust, many people have re-examined classical views on this subject. How can people still have any kind of faith after the Holocaust? This set of Jewish philosophies is discussed in the article on Holocaust theology.

Adapted from the Wikipedia article "Modern Jewish philosophy", under the G.N U Free Docmentation License. Please also see http://en.wikipedia.org/wiki