Shaul magid peter bein art speaker
Originally published in Tikkun Daily. On Saturday night, I looked out upon a standing-room-only audience, people fidgeting and giddy, barely able to conceal the significance of what was about to occur. I was on stage, the hall at Harvard University electric and buzzing, flanked by three distinguished professors — Judith Butler , Steven Cohen and Shaul Magid — the four of us representing various streams of Zionist, post-Zionist and anti-Zionist thought. At first, I was awed by the company I had been asked to join, thinking, What on earth am I doing here? That thought was quickly replaced by another as the room erupted with boisterous cheers when a student organizer stepped to the microphone: this is a historic moment , a thought I Tweeted when the feeling came over me, a thought five days removed I still deeply believe.
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Conference to Explore the Future of the Jewish People
I bought the book maybe months ago, not knowing when I was going to get to it. As often happens, circumstance brought me to the book sooner than I thought it would. Continental Divide is a big bear of a book that moves at an elegant clip, reconstructing and contextualizing the famous debate between Cassirer and Heidegger at Davos in For Heidegger, it means to be receptive to the thrown, temporal character of existence as a whole.
A conscientious intellectual historian, Peter maintains strict neutrality. Judiciously, Peter skirts the relationship between Heidegger and Nazism and whether or not there might be a correlation between thought and life, or, in this case, ontology and worldview. It takes only a little deconstruction to see how the unhappy shadow, the margins of Jewishness and German Jewish liberalism might lend a different critical angle onto this seminal event in continental philosophy and European intellectual history.
At stake politically in the unfolding of the transcendental imagination at Davos are the liberal values, which Cassirer taught us to see in his Philosophy of the Enlightenment. These are presented by Cassirer not in terms of anemic reason and the isolating binaries between subjects and objects, but rather in the interrelations between reason and the life of the body and to emotion as well as to myth, religion, society, history, and politics. Did Cassirer ignore the deep religious foundation of politics, as per Voeglin and Strauss or was Cassirer right in the attempt to separate these spheres?
This print was for sale outside the Guggenheim at a table tabled by Fabrika Ouch. Great screaming bannners! I will not be going to the Will Jews Exist? Or is it? Right there in the middle of the NYT for everyone to see? A schande vor de goyim. An enterprising anthropologist might want to check it out. The very public display provided by this cultural performance would indicate the precise obverse of the anxieties it wants to promote.
Who knows. Another Sunday afternoon spent in Queens. But I like how the pictures came out. The article speaks to both enchantment and disenchantment, idealism and realism as they play out in relation to daily life and politics.
For our own interests here at JPP, the article speaks to the place of Jews and Jewish culture in the Middle East, to both broad and capacious cosmopolitanism and narrow horizons, to cultural boundaries and to the crossing of boundaries. Unasked is the question as to whether or not this phenomenon contributes another chapter in the history of Orientalism, this one on the unique character of Jewish Orientalism, a variant of Orientalism going back to Central Europe in the early 20th and 19th centuries, a chapter left unexplored by Edward Said?
Not just in the self-understanding of the students, but how these concepts also appear in the pages of mainstream U. Part of what normalization might include the ability to look beyond Israel and Palestine, not in order to sweep the conflict, but rather to come back it and to view it with fresh perspectives. But as a Jewish Studies scholar who works in a department of Religion, it would seem to me that academic Jewish Studies might want to play its own corner of this field, which it can do by expanding the study of Middle Eastern Jewish Studies, or Arab Jewish Studies.
The claim is somewhat counterintuitive. Against the historical grain, Moyn argues that Human Rights is sui generis, distinct and disconnected from, or at least not directly or teleologically connected to the earlier forms of discourses with which Human Rights is usually associated. So no, Human Rights has nothing directly to do with the Bible or with Christianity, or Stoicism, or Rights-of-Man Enlightenment theory, or even the trials at Nuremburg, or the Universal Declaration of Man, or decolonialism.
The centerpiece of the argument dividing Human Rights from Rights of Man comes down to the state. Rights-of-man discourse has as its frame of reference the state and the rights and obligations of the citizen within the space of an autarkic, free standing, sovereign state that does not recognize any political authority external to it see especially pp. In other words, the Rights of Man are bound up with the very individual state that Human Rights is meant to transcend.
In contrast to the rights of man and state citizenship, Human Rights is framed in terms of a utopian no-space whose principles transcend and trump the state. They are brought to bear upon the national-state by international bodies. Jewish emancipation had as it focus not transcendent political norms, but was enmeshed in the doctrine of states and citizenship. We see this especially in Mendelssohn, and then again with Marx in the Jewish Question.
But Enlightenment modernity and Jewish modernity have nothing to do with Human Rights as a trans-national, international conceptual frame.
That said, I wonder if the argument strains too hard to make too clear a historical cut. Moyn argues that the ancient and early modern sources of universalism are overdetermined, that they combined with other forms of particularism that would have to be eliminated for a genuine universalism to emerge. The better and best point is to loosen the link between precursor universalisms and Human Rights, properly understood.
But there seems to be no sense as to how discourses identified in retrospect as precursors work as rhetorical foils. Have we seen the last word on teasing out the relationship between Human Rights and its precursors?
What I also liked about the book is that it makes so much sense of the discourse and my own experience of it. Reading The Last Utopia jogged my own memory growing up in the s, that historical period that saw the emergence of Human Rights as Moyn wants us now to know it. The focus in the book on the s recalls to mind the struggle for Soviet Jewry and other prisoners of conscience, opposition to U. As for putting two and two together philosophically, one could relate to the Human Rights discourse, which Moyn points out was more moralizing than political, the ethical and moralizing preoccupations of Emmanuel Levinas.
Keep in mind that Levinas reputation emerged on the continental and then Jewish philosophical scenes precisely in the same time period that Human Rights emerged on the international scene. Moyn seems to want more muscle that only a maximal political program might bring to the discourse and practical enforcement of Human Rights.
So yes, here again, the case is made against hapless, feckless liberalism. But I wonder what a category collapse between morality and politics would even look like pp.
I suspect, though, that this figure will have a place of its own, will come from and out of some place. Adorno und Max Horkheimer. Donnerstag, 5. Scholems kabbalistische Theorie des Kommentars. Adorno, Benjamin und Marianne Hoppe lesen Proust. Luhrman, who herself is critical of such assertions:. One interpretation of these data is that belief in the supernatural is hard-wired. Our hunter-gatherer ancestors were more likely to survive if they interpreted ambiguous noise as the sound of a predator.
Most of the time it was the wind, of course, but if there really was danger. There would seem to be no living or falsifiable evidence. Most of what I liked are the clear new horizons that open Jewish philosophy out into current debates re: the human, humanism, the philosophy of education, and the future of the Humanities.
Even in the French Enlightenment, there is the binding of persons together into a unit to secure common political purposes. Even to talk about rights is already to negotiate them in relation to their own other, namely obligations and responsibilities; while the converse is just as true, and simultaneously so, that to talk about responsibilities already opens up conversation about rights at the limit of obligation.
New Humanism is Old Humanism, and neither have anything to do with Judaism in any simple sense. One flaw marked by Claire in the model of western education modeled by Rousseau is the isolated strain of the charismatic teacher.
This is to say that the critique of Old Western Humanism does not come wholly from the outside, i. So much of the problem with the critical signaling of the rhetoric of Humanism and its crisis has to do with Europe and the s, s, and s. Can liberalism protect against Hitlerism p. What this pointing generates is this really interesting discussion of philosophy of education, of Levinas and pragmatism, and a genuine American universalism stamping Jewish philosophical ethics in that bold and a little bizarre claim for the primacy of a concept of Jewish education as understood as a model for moral development based on principles of connectivity and empathy.
This was the position staked out, respectively, by Buber and Rosenzweig against philosophy at the end of the second part of I and Thou and in the introduction to The Star of Redemption. I suppose this is where religion and Judaism are supposed to step in, to shore up ethics on the basis of principles that operate automatically. The rabbis in the Babylonian Talmud maintained the uncanny propensity to parse every obligation into bits, rendering clear normative practice virtually inoperative.
The only way out was the Enlightenment and Emancipation, the Old Humanism that broke the back of the established aristocracy and church. Email Address:. Skip to content. Like this: Like Loading Posted in uncategorized Tagged art , New York 2 Comments. Posted on October 20, by zjb. Posted in uncategorized Tagged American Judaism 2 Comments.
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Posted in uncategorized Tagged ethics , Jewish Philosophy Leave a comment. Posted in uncategorized Tagged Jewish Philosophy Leave a comment. Evolutionary Psychology Religion Posted on October 15, by zjb. Luhrman, who herself is critical of such assertions: One interpretation of these data is that belief in the supernatural is hard-wired. Posted in uncategorized Tagged religion , science , T.
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Academic Council
They are Zionists, he says, who feel a strong connection to Israel. At the same time, they are deeply troubled by, among other things, the rightward drift of Israeli politics, the expansion of Israeli settlements, the increasing power of religious parties, and the lack of progress in making peace with the Palestinians. Magid identifies himself as straddling the ideological and pragmatic left: a remarkable admission that, on some level, he questions whether Israel has a right to exist as a Jewish state. The pragmatic right, says Magid, consists of individuals and organizations such as Abraham Foxman of the ADL, and AIPAC , who in principle agree with the creation of a Palestinian state, but who proceed with extreme caution, requiring guarantees for Israeli security.
Myths & Facts
Many countries and institutions accepted the definition. Anti-Semitic incidents have increased since , and students, in particular, continue to face anti Semitic harassment in schools and on university and college campuses. Likewise, in the U. Many other states and institutions adopted the IHRA definition. As the IHRA website reports:. The following international organizations have expressed support for the working definition of antisemitism: United Nations: Secretary-General Antonio Guterres ; Special Rapporteur for freedom of religion or belief Ahmed Shaheed. European Union: Council ; Parliament ; Commission. Organization of American States. However, three clauses could affect the Palestinians, which are:. With the new US administration, several Jewish groups emerged to provide new definitions of anti-Semitism:.
"At Home in Exile" Book Release Event
January - Open Hillel is proud to announce the formation of its Academic Council, an initial group of fifty-five professors across the United States and Canada. They are specialists in a range of fields, and the group includes many highly regarded scholars of Israel-Palestine and Jewish America. The Council features department chairs, columnists, and public intellectuals. They are secular, religious and spiritual; and they hold a diverse range of views on Israel-Palestine.
"Israel's wars, and its Future" ft. Peter Beinart & Ami Ayalon
Palestinian refugees did not choose to be refugees. Europe Opposes Illegal Palestinian Settlements. The al-Aqsa Mosque is Palestinian. Palestinians fought the Nazis. The Temple Mount is solely an Islamic holy site.
Peter Beinart Leads Open Hillel Push by 55 Academics
The Jerusalem Declaration on Antisemitism is a tool to identify, confront and raise awareness about antisemitism as it manifests in countries around the world today. It includes a preamble , definition , and a set of 15 guidelines that provide detailed guidance for those seeking to recognize antisemitism in order to craft responses. It was developed by a group of scholars in the fields of Holocaust history, Jewish studies, and Middle East studies to meet what has become a growing challenge: providing clear guidance to identify and fight antisemitism while protecting free expression. It has over signatories. We, the undersigned, present the Jerusalem Declaration on Antisemitism, the product of an initiative that originated in Jerusalem.
Event Calendar. Browse by:. Duke Gardens Sarah W.
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Today's article exposes this dossier - which is believed to be the same dossier that Israel just shared with representatives of the U. Michael offers his insights into the recent designations by Israel of 6 prominent Palestinian NGOs as terror organizations, including: the Israeli government efforts that led to it, why there is such deep skepticism about Israel's claims about evidence incriminating the groups, the way that the "terrorist" label has been rendered almost meaningless by Israel, which applies it to virtually all forms of Palestinian political activity and organizing, the implications of the designations for Palestinian civil society, Israeli civil, and human right defenders worldwide, and prospects for challenging or overturning the designations. Original music by Jalal Yaquoub. Klik her for at forny feed. In this episode of "Occupied Thoughts," FMEP non-resident fellow Peter Beinart speaks with Gaby Lasky, Member of the Israeli Knesset and human rights attorney with extensive experience defending Palestinians in Israeli military courts and working closely with Israeli human rights organizations. Visit www.
I bought the book maybe months ago, not knowing when I was going to get to it. As often happens, circumstance brought me to the book sooner than I thought it would. Continental Divide is a big bear of a book that moves at an elegant clip, reconstructing and contextualizing the famous debate between Cassirer and Heidegger at Davos in
Something doesn't work out like that
Yes, all is logical