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Copyright of Cuestiones Teológicas is the property of Cuestiones Teologicas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Latinoamericana de Filosofía is the property of Centro de Investigaciones Filosoficas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Latinoamericana de Filosofía is the property of Centro de Investigaciones Filosoficas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

On August 25, 1769, Johann Caspar Lavater sent a dedication to Moses Mendelssohn along with the translation of some sections of Charles Bonnet's La palingénésie philosophique. In this dedication, Lavater challenges Mendelssohn to publicly refute Bonnet's arguments about the truth of Christianity or, otherwise, do "what Socrates would have done if he had read this work and found it irrefutable." In his reply to Lavater, Mendelssohn interprets this challenge as a call to conversion. This article aims to analyze how Lavater's ideals of knowledge and evidence are inextricably linked to his missionary zeal. [ABSTRACT FROM AUTHOR]

The article analyzes the beginnings of cultural change in the Sephardic community of Coro, Venezuela, based on three conversion events to Catholicism in 1855. These baptisms marked the lack of cohesion and structural weakness of the small community, which never had a synagogue or a rabbi. The individuals who converted faced Venezuelan culture, which imposed the Catholic faith. It is concluded that the offer of a new religious interpretation and the attraction of the Catholic world were more convenient than their own Jewish identity. The article also deals with cultural and economic disagreements in Venezuela in the years 1831 and 1855, as well as the active participation of the Levy Maduro and Curiel families in the community life of Curaçao and their migration to Coro, Venezuela. In addition, tensions between Jewish merchants and local authorities due to unpaid loans are mentioned, as well as the economic prosperity of the Jewish community during the Guzmancista period starting in 1870. The legal and religious limitations faced by the Jewish community at that time are also discussed, as well as tensions between criollo groups and non-Catholic immigrants. Finally, the influence of external and internal factors on the conversions to Catholicism of Jewish men in Coro, Venezuela is explored. [Extracted from the article]

The Therapeutae described by the Hebrew philosopher Philo of Alexandria in his treatise De vita contemplativa, constitute an original mixed Jewish philosophical congregation, female and male, in which their daily life revolved around a pure spiritual objective: to achieve virtue and approach to God through of spiritual exercise, represented by the recollect ascetic life itself and by the practice of contemplation. Only on two occasions was the personal isolation of its members broken in order to have individual days of community living, during the weekly Sabbath celebration, which we discuss below, and at the Pentecostal feast that occurs every fifty days. [ABSTRACT FROM AUTHOR]

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In this article, the most recent work of Jürgen Habermas is analyzed, where he attempts to revalue religion in today's society and establish genealogical connections between secular contents and worldviews that emerged in the Axial Age, including Jewish monotheism. It is proposed that a genealogical approach to monotheism from the perspective of those involved should start from the undetected origin context that constitutes the ethical universalism of Judaism: the Noahide code. Narrative and conceptual elements of axial and non-axial cultures are analyzed, and their parallels with the seven laws of the children of Noah as the moral core of humanity are evidenced. The article discusses the Seven Laws of the children of Noah, also known as the Noahide code or Noahide tradition. It is suggested that this Noahide code can be considered as the "undetected origin context" of axial traditions, including Jewish monotheism. The possibility of finding Noahide elements in cultures of axial origin and in traditions that are not included in the axial analysis is proposed, with the aim of supporting the perspective of the Noahide code. Additionally, the importance of problematizing genealogy is mentioned in order to understand the familial connections that continue to function without reflection. This text discusses the genealogy of religious beliefs and the separation between faith and knowledge in the present day, originating from the Protestant Reformation. Limitations in Habermas' work are raised in relation to the equality of argumentation in dialogue. The importance of the Noahide code as the core of monotheism and its influence on worldviews is mentioned. Additionally, the universal Flood is mentioned as an event present in various traditions and its relationship with the Noahide laws. The text presents seven biblical laws that are binding for all of humanity, known as the Noahide laws. These laws prohibit idolatry, blasphemy, forbidden sexual relations, theft, murder, anarchy, and improper treatment of nature. It is mentioned that different cultures, including ancient civilizations, have legislated minimally on theft, murder, and sexual promiscuity to maintain internal order. Additionally, there are coincidences between biblical-rabbinic traditions and Andean-American traditions regarding the Flood, suggesting a possible universality in religious learning throughout history. The researcher argues that the name Wiracocha was not conceived as a creator ex-nihilo, but as the organizer of the world. In Andean cosmology, there was the idea of a Supreme Being that escaped any characterization and was not part of worship. Andean morality was based on the need for order in reciprocal and communal relationships, and not on reflections on individual virtue. The Noahide code is a common spiritual and moral possession that has influenced different traditions, such as Judaism, Christianity, and Islam. The article discusses the relationship between Judaism, Christianity, Islam, Hinduism, and Buddhism through the Noahide code. It is mentioned that Paul, known for his proselytism among non-Jews, directed his speeches first to Jews and then to God-fearing non-Jews. It is emphasized that the Church recognizes in the Ten Commandments the fundamental ethical precepts for Judaism and considers them valid for other nations. Additionally, the connection between Islam and Judaism is mentioned, as well as the influence of Abraham's teachings on Hinduism. The importance of the moralization of things is highlighted. [Extracted from the article]

The article analyzes the emergence of Christian anti-Judaism in Late Antiquity and its relationship with modern antisemitism. It examines the anti-Jewish discourse in the praxis of the population and in the addressees. It also relates fundamental texts of the genesis of antisemitism in the 19th and 20th centuries to the late antique anti-Jewish discourse. The text concludes that anti-Judaism was not an inherent characteristic of Christianity and that there were tensions and possible different interpretations regarding the Jews. In the study of modern antisemitism, the difference between anti-Judaism and antisemitism is highlighted, and Wilhelm Marr is mentioned as one of the first to use the term "antisemitism" in the 19th century. [Extracted from the article]

Os Leopardos de Kafka (2000) and O Centauro no Jardim (1980) by Moacyr Scliar are fictions which compel us to think about the processes of hybridization nesting in every border crossing (linguistic and corporal) when diasporic subjects abandon consolidated values and put into play the notion of belonging. This essay investigates the intertextual relations between the two authors and highlights how the deterritorialized condition of Kafka's writing and the metamorphosis which informs all translation-interpretation constitute a fertile perspective from which to approach Scliar's novels. [ABSTRACT FROM AUTHOR]

Rosa Nissán (Mexico City, 1939) is wellknown for her portraits showing the daily life of Jewish women in Mexican society. Her autofictional trilogy composed by Novia que te vea (1992), Hisho que te nazca (1996) and Me viene un modo de tristeza (2019) tells the vicissitudes of a Sephardic woman born in Mexico in the first half of the 20th century who seeks to overcome the limitations imposed by her socio-familial structure. In this adventure, the sense of humor typical of Nissán’s writing has a special place, since it is presented as an aesthetic feature that makes possible to portray in detail all the women who surround her. Following this reading track and with the aim of broadening the spectrum of perspectives on the Jewish exile in a feminine code, the study that is presented here proposes to approach the feminine figurations in Nissán’s trilogy in connection with its sense of humor. Qualities of humor, namely the distance taking, the transposition of values, and even the invitation to empathy will be a guide through this reflection about the different generations of Jewish women in Mexican lands. [ABSTRACT FROM AUTHOR]

Copyright of Estudios de Historia de España is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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The Judaism has various cultural nuances with implicit characteristics of the religious experience, according to the philosophical perspective of Abraham Heschel. The text reviews some biographical and contextual aspects of Heschel, and alludes to the importance of knowledge, commitment and celebration in the Jewish worldview. Mysticism is linked to some specific attitudes of Jewish observance, such as willingness to study, following the Torah, and piety. The association between Judaism spiritual commitment and its intersectional conception of the infinite and the finite is emphasized. [ABSTRACT FROM AUTHOR]

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Not only did John Paul II express his political and social ideas through Encyclicals and speeches, but also through diplomacy and various actions loaded with symbolism. These actions were aimed at showing as an example to the members of both religions, the underlying peace between their religious leaders. From the above, although many biographical data and achievements have been taken into account by Wojtyla's biographers, the rapprochement generated between Christians and Jews is perhaps one of the least deepened points in the historical reflections on Wojtyla's work. [ABSTRACT FROM AUTHOR]

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Copyright of Cuadernos Europeos de Deusto is the property of Universidad de Deusto and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article is about religious diversity in the Jewish community of Chile. Different currents and rabbis representing each of them are mentioned. The arrival of rabbis trained at the "Marshall T. Meyer" Rabbinical Seminary in Buenos Aires is highlighted, as they introduced innovative ideas in the communities. The Masorti (Conservative), Reform, and Orthodox currents are mentioned, as well as the rabbis representing them. The World Union for Progressive Judaism and the openness of communities to people from different Jewish thought currents are also mentioned. In recent years, there has been an increase in the presence of Masorti (Conservative) Jews, and there has been noticeable growth in areas such as home delivery of kosher food and products. Additionally, various institutions and services have been established to serve this community, such as schools, seminaries, mikvaot, and kosher restaurants. Each community has several hired rabbis to assist the official rabbi in the multiple activities they carry out. Several rabbis and Jewish communities in the country are mentioned, including Diego Edelberg, Lucas "Pato" Lejderman, Alejandro Bloch, Pablo Gabe, Daniel Zang, Efraim Rosenzweig, Yoni Szewkis, Shmuel Szteinhendler, and Beit Emunah. The growth of Orthodox communities is highlighted, and it is mentioned that Jewish communities in Chile tend to be "rabbi-centric," with people showing a preference for a particular rabbi or community. It is suggested that the growth of Orthodox communities may be due to the search for meaning and spirituality in modernity. It is concluded that a new study is needed to obtain updated information on the religious participation of the Jewish community in Chile. [Extracted from the article]

The paper analyze the images of Judaism that have been projected along the coronavirus pandemic in Argentina. It is shown how religious leaders aligned their discourses with both State policy and the definition of the situation delivered by the dominant actors of the medical field. The paper analyzes mass media framing of some social events in which orthodox Jews were involved. It is concluded that the pandemic situation set the stage for a successful presentation of Judaism. Judaism was shown as a lifestyle aligned with dominant definitions of the behavior framed as "right", with the result of producing integration of the Jewish particularity into de "national community". Data was collected through analysis of Orthodox Jewish webpages and videos available in YouTube, so framing our research within the concept of religion online. [ABSTRACT FROM AUTHOR]

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Beyond the function usually acknowledged as descriptive of Masoretic news, there is a whole world of explicit or merely alluded to links. In this article, some conceptual connections identified in the wMasoretic notes of parašah nōa? are explored and analyzed. It is confirmed that there is much more than counting because there are manifested structures and symmetries, references to macro and micro-history parallelisms between Noah's ark and the Tabernacle, taxonomic differentiations and internal debates. Behind the figures associations, intents and theology are detected that allow us to intuit the interpretative worldview of Masoretic circles. [ABSTRACT FROM AUTHOR]

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