Theodicy of Culture and the Jewish Ethos - 16 Angebote vergleichen

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After World War II, Ernst Ludwig Ehrlich (19212007) published works in English and German by eminent Israeli scholars, in this way introducing them to a wider audience in Europe and North America. The series he founded for that purpose, Studia Judaica, continues to offer a platform for scholarly studies and editions that cover all eras in the history of the Jewish religion.

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This volume presents the theory of culture of the Russian-born German Jewish social philosopher David Koigen (1879-1933). Heir to Hermann Cohen´s neo-Kantian interpretation of Judaism as a religion of reason, he draws upon philosophical anthropology and the sociology of religion to go beyond Kantian formalism. The resulting primacy given to religious consciousness brought him close to Martin Buber, with whom he shared an interest in East European Hasidism as a source of religious renewal, This volume presents the theory of culture of the Russian-born German Jewish social philosopher David Koigen (18791933). Heir to Hermann Cohens neo-Kantian interpretation of Judaism as a religion of reason, he draws upon philosophical anthropology and the sociology of religion to go beyond Kantian formalism. The resulting primacy given to religious consciousness brought him close to Martin Buber, with whom he shared an interest in East European Hasidism as a source of religious renewal. Author of Ideen zur Philosophie der Kultur (1910) and Der moralische Gott (1922), among other works, Koigen enters a much wider debate on the relation between religion, culture and conceptions of the nation, developing a non-essentialist approach to religion and ethnicity. Enjoining the concept of ethos as the arbiter of ethnos and ethics he formulates a theory of culture on the basis of Jewish monotheism that would pose a challenge to Liberal Judaism and Liberal Protestantism alike. Among his interlocutors were Max Scheler, Georg Simmel, Ernst Troeltsch, and Max Weber. His elucidation of the complex interplay between Judaisms concept of covenant and its attendant ethos offers a novel approach to the construction of a modern Jewish identity. The theoretical value of the notion of ethos for the sociology of religion is most succinctly expressed in a lecture on the ethos in Judaism which is presented and annotated for a first time in this volume. Martina Urban, Vanderbilt University, Nashville, TN, USA. PDF, 04.07.2012.

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This volume presents the theory of culture of the Russian-born German Jewish social philosopher David Koigen (1879-1933). Heir to Hermann Cohen´s neo-Kantian interpretation of Judaism as a religion of reason, he draws upon philosophical anthropology and the sociology of religion to go beyond Kantian formalism. The resulting primacy given to religious consciousness brought him close to Martin Buber, with whom he shared an interest in East European Hasidism as a source of religious renewal This volume presents the theory of culture of the Russian-born German Jewish social philosopher David Koigen (18791933). Heir to Hermann Cohens neo-Kantian interpretation of Judaism as a religion of reason, he draws upon philosophical anthropology and the sociology of religion to go beyond Kantian formalism. The resulting primacy given to religious consciousness brought him close to Martin Buber, with whom he shared an interest in East European Hasidism as a source of religious renewal. Author of Ideen zur Philosophie der Kultur (1910) and Der moralische Gott (1922), among other works, Koigen enters a much wider debate on the relation between religion, culture and conceptions of the nation, developing a non-essentialist approach to religion and ethnicity. Enjoining the concept of ethos as the arbiter of ethnos and ethics he formulates a theory of culture on the basis of Jewish monotheism that would pose a challenge to Liberal Judaism and Liberal Protestantism alike. Among his interlocutors were Max Scheler, Georg Simmel, Ernst Troeltsch, and Max Weber. His elucidation of the complex interplay between Judaisms concept of covenant and its attendant ethos offers a novel approach to the construction of a modern Jewish identity. The theoretical value of the notion of ethos for the sociology of religion is most succinctly expressed in a lecture on the ethos in Judaism which is presented and annotated for a first time in this volume. Martina Urban, Vanderbilt University, Nashville, TN, USA. 04.07.2012, PDF.

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Language: English Brand New Book. This volume presents the theory of culture of the Russian-born German Jewish social philosopher David Koigen (1879-1933). Heir to Hermann Cohen s neo-Kantian interpretation of Judaism as a religion of reason, he draws upon philosophical anthropology and the sociology of religion to go beyond Kantian formalism. The resulting primacy given to religious consciousness brought him close to Martin Buber, with whom he shared an interest in East European Hasidism as a source of religious renewal. Author of Ideen zur Philosophie der Kultur (1910) and Der moralische Gott (1922), among other works, Koigen enters a much wider debate on the relation between religion, culture and conceptions of the nation, developing a non-essentialist approach to religion and ethnicity. Enjoining the concept of ethos as the arbiter of ethnos and ethics he formulates a theory of culture on the basis of Jewish monotheism that would pose a challenge to Liberal Judaism and Liberal Protestantism alike. Among his interlocutors were Max Scheler, Georg Simmel, Ernst Troeltsch, and Max Weber. His elucidation of the complex interplay between Judaism s concept of covenant and its attendant ethos offers a novel approach to the construction of a modern Jewish identity. The theoretical value of the notion of ethos for the sociology of religion is most succinctly expressed in a lecture on the ethos in Judaism which is presented and annotated for a first time in this volume.

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This volume presents the theory of culture of the Russian-born German Jewish social philosopher David Koigen (1879-1933). Heir to Hermann Cohens neo-Kantian interpretation of Judaism as a religion of reason, he draws upon philosophical anthropology and the sociology of religion to go beyond Kantian formalism. The resulting primacy given to religious consciousness brought him close to Martin Buber, with whom he shared an interest in East European Hasidism as a source of religious renewal. Author of Ideen zur Philosophie der Kultur (1910) and Der moralische Gott (1922), among other works, Koigen enters a much wider debate on the relation between religion, culture and conceptions of the nation, developing a non-essentialist approach to religion and ethnicity. Enjoining the concept of ethos as the arbiter of ethnos and ethics he formulates a theory of culture on the basis of Jewish monotheism that would pose a challenge to Liberal Judaism and Liberal Protestantism alike. Among his interlocutors were Max Scheler, Georg Simmel, Ernst Troeltsch, and Max Weber. His elucidation of the complex interplay between Judaisms concept of covenant and its attendant ethos offers a novel approach to the construction of a modern Jewish identity. The theoretical value of the notion of ethos for the sociology of religion is most succinctly expressed in a lecture on the ethos in Judaism which is presented and annotated for a first time in this volume. Martina Urban, Vanderbilt University, Nashville, TN, USA.

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Neuware - This volume presents the theory of culture of the Russian-born German Jewish social philosopher David Koigen (1879-1933). Heir to Hermann Cohen's neo-Kantian interpretation of Judaism, he transforms the religion of reason into an ethical Intimitätsreligion. He draws upon a great variety of intellectual currents, among them, Max Scheler's philosophy of values, the historical sociology of Max Weber, the sociology of religion of Émile Durkheim, Ernst Troeltsch and Georg Simmel and American pragmatism. Influenced by his personal experience of marginality in German academia yet the same time unconstrained by the dictates of the German Jewish discourse, Koigen shapes these theoretical strands into an original argument which unfolds along two trajectories: theodicy of culture and ethos. Distinguished from ethics, ethos identifies the non-formal factors that foster a group's sense of collective identity as it adapts to continuous change. From a Jewish perspective, ethos is grounded in the biblical covenant as the paradigm of a social contract and corporate liability. Although the normative content of the covenantal ethos is subject to gradual secularization, its metaphysical and existential assumptions, Koigen argues, continue to inform Jewish self-understanding. The concept of ethos identifies the dialectic of tradition as it shapes Jewish religious consciousness, and, in turn, is shaped by the evolving cultural and axiological sensibilities. In consonance, Jewish identity cannot be reduced to ethnicity or a purely secular culture. Urban develops these fragmentary and inchoate theories into a sociology of religious knowledge and suggests to read Koigen not just as a Jewish sociologist but as the first sociologist of Judaism who proposes to overcome the dogmatic anti-metaphysical stance of European sociology. 14.06.2012, Buch, Neuware, 236x164x22 mm, 534g, 268, offene Rechnung (Vorkasse vorbehalten), PayPal, Banküberweisung.

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This volume presents the theory of culture of the Russian‑born German Jewish social philosopher David Koigen (1879-1933). Heir to Hermann Cohen's neo‑Kantian interpretation of Judaism, he transforms the religion of reason into an ethical Intimitätsreligion. He draws upon a great variety of intellectual currents, among them, Max Scheler's philosophy of values, the historical sociology of Max Weber, the sociology of religion of Émile Durkheim, Ernst Troeltsch and Georg Simmel and American pragmatism. Influenced by his personal experience of marginality in German academia yet the same time unconstrained by the dictates of the German Jewish discourse, Koigen shapes these theoretical strands into an original argument which unfolds along two trajectories: theodicy of culture and ethos. Distinguished from ethics, ethos identifies the non-formal factors that foster a group's sense of collective identity as it adapts to continuous change. From a Jewish perspective, ethos is grounded in the biblical covenant as the paradigm of a social contract and corporate liability. Although the normative content of the covenantal ethos is subject to gradual secularization, its metaphysical and existential assumptions, Koigen argues, continue to inform Jewish self-understanding. The concept of ethos identifies the dialectic of tradition as it shapes Jewish religious consciousness, and, in turn, is shaped by the evolving cultural and axiological sensibilities. In consonance, Jewish identity cannot be reduced to ethnicity or a purely secular culture. Urban develops these fragmentary and inchoate theories into a sociology of religious knowledge and suggests to read Koigen not just as a Jewish sociologist but as the first sociologist of Judaism who proposes to overcome the dogmatic anti-metaphysical stance of European sociology. PDF, 04.07.2012.

Lieferung aus: Schweiz, Sofort per Download lieferbar.
This volume presents the theory of culture of the Russian‑born German Jewish social philosopher David Koigen (1879-1933). Heir to Hermann Cohen's neo‑Kantian interpretation of Judaism, he transforms the religion of reason into an ethical Intimitätsreligion. He draws upon a great variety of intellectual currents, among them, Max Scheler's philosophy of values, the historical sociology of Max Weber, the sociology of religion of Émile Durkheim, Ernst Troeltsch and Georg Simmel and American pragmatism. Influenced by his personal experience of marginality in German academia yet the same time unconstrained by the dictates of the German Jewish discourse, Koigen shapes these theoretical strands into an original argument which unfolds along two trajectories: theodicy of culture and ethos. Distinguished from ethics, ethos identifies the non-formal factors that foster a group's sense of collective identity as it adapts to continuous change. From a Jewish perspective, ethos is grounded in the biblical covenant as the paradigm of a social contract and corporate liability. Although the normative content of the covenantal ethos is subject to gradual secularization, its metaphysical and existential assumptions, Koigen argues, continue to inform Jewish self-understanding. The concept of ethos identifies the dialectic of tradition as it shapes Jewish religious consciousness, and, in turn, is shaped by the evolving cultural and axiological sensibilities. In consonance, Jewish identity cannot be reduced to ethnicity or a purely secular culture. Urban develops these fragmentary and inchoate theories into a sociology of religious knowledge and suggests to read Koigen not just as a Jewish sociologist but as the first sociologist of Judaism who proposes to overcome the dogmatic anti-metaphysical stance of European sociology. 04.07.2012.

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Theodicy of Culture and the Jewish Ethos: This volume presents the theory of culture of the Russian born German Jewish social philosopher David Koigen (1879-1933). Heir to Hermann Cohen`s neo Kantian interpretation of Judaism, he transforms the religion of reason into an ethical Intimit?tsreligion. He draws upon a great variety of intellectual currents, among them, Max Scheler`s philosophy of values, the historical sociology of Max Weber, the sociology of religion of Émile Durkheim, Ernst Troeltsch and Georg Simmel and American pragmatism. Influenced by his personal experience of marginality in German academia yet the same time unconstrained by the dictates of the German Jewish discourse, Koigen shapes these theoretical strands into an original argument which unfolds along two trajectories: theodicy of culture and ethos. Distinguished from ethics, ethos identifies the non-formal factors that foster a group`s sense of collective identity as it adapts to continuous change. From a Jewish perspective, ethos is grounded in the biblical covenant as the paradigm of a social contract and corporate liability. Although the normative content of the covenantal ethos is subject to gradual secularization, its metaphysical and existential assumptions, Koigen argues, continue to inform Jewish self-understanding. The concept of ethos identifies the dialectic of tradition as it shapes Jewish religious consciousness, and, in turn, is shaped by the evolving cultural and axiological sensibilities. In consonance, Jewish identity cannot be reduced to ethnicity or a purely secular culture. Urban develops these fragmentary and inchoate theories into a sociology of religious knowledge and suggests to read Koigen not just as a Jewish sociologist but as the first sociologist of Judaism who proposes to overcome the dogmatic anti-metaphysical stance of European sociology. Englisch, Buch.

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