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Copyright of Romanistisches Jahrbuch is the property of De Gruyter 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.)

In 1947, Emmanuel Levinas published a short essay entitled “Being Jewish” (“Être juif”) in the magazine Confluences. Starting from a reflection on “the Jewish question” or “problem” (Judenfrage), Levinas inquiries into the “reason for being” or justification of Jewish existence. His essay has been the subject of a reappropriation by some interpreters who make Levinas’s claim of “being Jewish” the fulcrum of an ontological conversion or Heideggerianization of his thought. This paper aims to critically analyze one of these hermeneutic perspectives, that of Sarah Hammerschlag, addressing two decisive questions opened by Levinas’s text: Jewish identity and Judaism in history. An alternative approach to the 1947 text is set out, which involves another way of understanding the meaning of Levinas’s analysis of being Jewish. [ABSTRACT FROM AUTHOR]

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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.)

El artículo analiza la cristología de Thomas Hobbes con el propósito de entender una de las principales causas de su descrito como un pensador cristiano o, incluso, ateo, lo que afecta eventualmente la validez de su teología política. El autor sostiene que si bien Hobbes hace uso de la Biblia como fundamento de su filosofía política, su recepción del cristianismo en general no es enteramente correcta, debido a que está fuertemente influenciada por su decisión política en favor del absolutismo. Esta posición política lo lleva a escoger textos ad-hoc que apoyan su teoría y a rechazar otros que no lo hacen, dejando así fuera importantes aspectos del cristianismo, uno de los cuales, el más central, es la naturaleza de Jesucristo como Dios-hombre y la interpretación contractualista del federalismo judío. El artículo hace uso de estudios de reconocidos investigadores (Elazar, Pangle, Kraynak, Ratzinger entre otros) y el autor concluye que Hobbes exhibe una visión reduccionista del cristianismo que influye en su teología política.

El presente trabajo sobre Yo también me acuerdo (2014) de Margo Glantz se divide en dos partes. Puesto que se trata de una autobiografía experimental, con una estructura poco común, nos centraremos primero en los aspectos formales y estilísticos del texto. Glantz empieza cada párrafo con la frase “Me acuerdo”, siguiendo el modelo de Je me souviens (1978), de Georges Perec, y I remember (1970), de Joe Brainard. Esta estructura particular crea un collage de recuerdos sin orden cronológico ni temático. Además de los saltos espacio-temporales, llama la atención la constante mezcla de lo anecdótico y lo intelectual. Analizaremos las diferentes estrategias estilísticas utilizadas para la construcción de la identidad del yo autobiográfico. Por un lado se puede interpretar como un ejercicio inconsciente de asociaciones libres; por otro lado se revela un trabajo muy consciente de recuperación de hechos olvidados del pasado, en frases cortas, lo que ha llevado a la crítica a llamar esta literatura de Margo Glantz “tuiteratura” (Ballester Pardo, 2018). En este ejercicio de la memoria, el colibrí aparece como una imagen fundamental: por aparecer y desaparecer al instante, el pájaro se convierte, a lo largo del texto, en metáfora para la memoria que va y viene. La segunda parte del artículo consta de un análisis del mapa literario femenino de Glantz, quien a menudo se ha autodefinido como feminista. No sorprende que también en este libro el tema de la mujer sea fundamental y que la autora se exprese sobre injusticias hechas a mujeres. Se percibe una clara conciencia de que su obra está muy definida por el hecho de ser mujer (Moi, 2008, p. 261), por lo que averiguamos cómo la autora escribe como mujer y cómo escribe el cuerpo (Potok, 2009, p. 211). Dividimos el análisis de la representación de las mujeres en tres grupos: escritoras, actrices y mujeres ficticias. En el primer grupo estudiamos las referencias a Sor Juana, Simone de Beauvoir y Hannah Arendt; en el segundo grupo seleccionamos a Greta Garbo y María Félix; y entre las mujeres ficticias, enfocamos a Madame Bovary y Susana San Juan. El análisis revelará cómo las redes intertextuales establecidas por la autora crean, a su vez, nuevas redes transnacionales. Glantz construye su identidad como autora mexicana de origen judío, apasionada tanto por Sor Juana como por las intelectuales y las actrices de cine de otros países y otras épocas. El mapa literario femenino, que constituye una polifonía de voces y puntos de vista, revela una gran sensibilidad ante los problemas actuales del mundo, y una clara propuesta feminista de libertad y de justicia.

Las rutas de los personajes cirqueros de Angelina Muñiz-Huberman se extienden hacia tiempos y espacios improbables que unen el pasado con el presente y el continente europeo con el americano. Viajeros incansables por España, Francia, Cuba y México, estos cirqueros, magos y alquimistas, cuestionan las normas de cada lugar visitado al punto de poner en entredicho medidas que inquebrantables como lo son las dimensiones del tiempo y el espacio. Por este motivo y con la finalidad de profundizar en las rutas de las escritoras judías en Hispanoamérica, este estudio ofrece un acercamiento a los itinerarios, los tiempos y los espacios de la vida circense en la obra muñiciana, en especial en los libros La burladora de Toledo (2008) y El último faro (2020). Si bien el circo es un tema menor en el amplio mundo literario de esta escritora perteneciente a la segunda generación del exilio republicano en México y representante de las voces del judaísmo en Hispanoamérica, se trata de un aspecto relevante en la medida que conecta los grandes temas que caracterizan su obra tales como el exilio, el judaísmo, el humorismo y la ruptura de los cánones estéticos.

In this article, we aim to demonstrate how Ezekiel and his message help the exiled people to incorporate the meaning of exile into their religious identity. To do this, we will retrieve some data about the Babylonian Captivity, an event that took place in the 17th century B.C., some parallels with the path through the desert after the founding event of the Exodus, and the occurrence of the reason for uprooting in other biblical texts. Such an approach will offer a clue for updating the prophecy, contributing to the understanding of the figure of the prophet yesterday and today as someone who is called to live in exile with his people, to live as an exile among the exiles of his time. [ABSTRACT FROM AUTHOR]

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]

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The purpose of the present article is to analyze archaeological evidence from 3rd century CE Asia Minor, more precisely, epitaphs from the province of Asia in the context of Roman imperial power, to shed light on aspects of identity in terms of daily praxis and interaction between Jews and Christians. The study focuses on the realm of identity praxis and not on the domain of identity speech, to which written sources are the main evidence. [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]

RESUMO O presente artigo aborda as ações de comissários do Tribunal do Santo Ofício da Inquisição de Lisboa no Estado colonial do Maranhão e Grão-Pará durante a primeira metade do século XVIII. Objetiva-se analisar as inquirições ocorridas nas diligências desses comissários por vilas e cidades daquele Estado entre 1708 e 1743. Para tanto, utilizam-se documentos digitais do Arquivo Nacional da Torre do Tombo (ANTT) referentes à Inquisição de Lisboa, bem como documentos digitais do Arquivo Histórico Ultramarino (AHU) e do Arquivo Público do Estado do Maranhão (APEM). A metodologia consiste na análise das redes de denunciantes e denunciados. Ao cruzar as fontes por meio dos indícios dos nomes, obteve-se uma conjuntura das informações que circulavam no Estado colonial do Maranhão e Grão-Pará e no Reino sobre as práticas religiosas dos Andrades e a influência dos membros dessa família na administração pública local.

Este artículo tiene como objetivo relacionar el Scrutinium con el Defensorium. Se demostrará a través de la comparación de los textos una influencia directa del primero en el segundo. Estrategias y elementos del Scrutinium se verán reorganizados en el Defensorium de acuerdo a sus objetivos particulares. Basándose en la metodología escolástica ―el uso de la ratio y auctoritas― y el vínculo entre el Antiguo Testamento y el Nuevo como principios argumentativos, ambos tratados exponen ideas muy similares respecto a los judíos y los judeoconversos. A pesar de que las dos obras acentúan el factor judío, ninguna dejará de ser ortodoxamente cristiana. Así pues, se pondrá de relieve la singular característica de estos tratados cristianos escritos por conversos muy conscientes de su condición hebrea.

Este artículo analiza las acciones llevadas a cabo por el colectivo Judíes feministas en pos de visibilizar el pedido de legalización del aborto, tanto dentro como fuera del espacio social judío, a lo largo del 2020. Estas actividades dialogan, a su vez, con otras experiencias previas al interior de este espacio en el marco de diferentes intervenciones a favor de la interrupción del embarazo, fechadas entre 2010 y 2020. En este sentido, el escrito reflexiona sobre las articulaciones entre pertenencias y asociaciones religiosas y agenciamientos políticos, observando posicionamientos que se fundamentan, por un lado, en concepciones religiosas y, por el otro, en el imperativo de separación de lo religioso y la esfera pública. Se destaca que no necesariamente quienes se representan como especialistas en religión defienden su politización, y en cambio, quienes se presentan como judíxs humanistas o laicxs, llevan a cabo intervenciones donde hacen jugar lo religioso en lo público.

El III Concilio de Toledo en 589 inició un largo siglo VII hasta la invasión islámica en 711, coincidiendo con el período católico del reino visigodo. Para las poblaciones judías de la Hispania tardoantigua, este largo período de unos 122 años es considerado como un paréntesis “protohistórico”, en que se ausentan fuentes internas de los propios judíos en casi su totalidad. Este carácter “protohistórico” del judaísmo del siglo VII fue aceptado por parte de la historiografía convencional a través de la lectura de las fuentes externas y a menudo hostiles a los judíos, como las eclesiásticas y las regias, describiendo una creciente persecución que acabó en parte o totalmente con la vida judía hispana. Sin embargo, la epigrafía judía de los siglos VI al VIII nos brinda una visión distinta de su devenir durante su supuesta persecución. Las prácticas epigráficas judías en territorios controlados por los reyes visigodos muestran una clara continuidad antes, durante y después del largo siglo VII. Una presencia judía continuada a lo largo de este período invita a reflexionar sobre la dependencia historiográfica de las fuentes documentales para conocer al judaísmo hispano del reino visigodo de Toledo.

O presente trabalho vislumbra as questões de religião e gênero sob um viés judaico. Pretende-se analisar como os recém-criados grupos judaicos LGBTQIA+, Hineni, MOV.LGBTQIA+, Gaavah e Moishe House, têm procurado atingir os seus objetivos. A investigação apresentada aqui parte de uma abordagem qualitativa, já que se abre a uma perspectiva dos estudos de gênero e religião, constituindo-se como uma análise que insere e contempla a cultura. Pretende-se uma revisão bibliográfica sobre os grupos judaicos LGBTQIA+, buscando evidenciar e compreender como o judaísmo contemporâneo enfrenta essa questão e como lida com as dinâmicas sociais a ela relacionadas. O fato é que temos tido avanços como uma crescente conscientização e preocupação com essas minorias, prova disso é a própria criação desses grupos, mas também temos tido dificuldades na promoção de um avanço e homogeneização dessas mudanças no meio judaico. Recomenda-se uma recorrente, constante e contínua observação desse processo para futuras conclusões.

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]

Copyright of Revista del Museo de Antropología is the property of Museo de Antropologia - IDACOR 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 Psicologia Clínica is the property of Faculdades Catolicas - Pontificia Universidade Catolica do Rio de Janeiro 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.)

Juan Pablo II no sólo expresó sus ideas políticas y sociales a través de Encíclicas y discursos, sino también a través de la diplomacia y diversas acciones cargadas de simbolismo. Acciones que tuvieron por objetivo mostrar como ejemplo a los pertenecientes de ambas religiones, la paz subyacente entre sus líderes religiosos. De lo anterior, aunque muchos datos biográficos y logros han sido tenidos en cuenta por los biógrafos de Wojtyla, el acercamiento generado entre cristianos y judíos es quizás uno de los puntos menos profundizados en las reflexiones históricas sobre la labor de Wojtyla.

El presente artículo indaga en la relación con la masonería del escritor y periodista Francisco Ferrari Billoch (Manacor, Mallorca 1901-Madrid 1958), sin duda uno de los ejemplos más relevantes de evolución desde la pertenencia a la orden al propagandismo antimasónico en el siglo XX español. Pese a sus orígenes derechistas y católicos, en los inicios de la Segunda República (1931-1936) Ferrari experimentó una breve etapa masónica, laicista y progresista que dio paso en 1935-36 a un nuevo giro hacia la extrema derecha que lo convirtió, hasta principios de la década de los cuarenta, en uno de los más afamados libelistas españoles contra las logias y su supuesta conexión con el marxismo y el judaísmo, publicando obras como La masonería en acción (1941), La masonería femenina (1942), Andanzas del bulo. Apuntes para su historia (1942) y La garra del capitalismo judío. Sus procedimientos y efectos en el momento actual (1943). Sin embargo, tras la aprobación de la Ley de Represión de la Masonería y el Comunismo (1940) fue procesado, condenado a 12 años de reclusión y encarcelado en la prisión de Burgos (1942-1945). La trayectoria de Ferrari es muy indicativa de la fascistización conocida en la década de los treinta por la derecha tradicional española, así como del papel adquirido por el combate contra las logias en el discurso del bando vencedor en la Guerra Civil. Por otra parte, el análisis de la documentación incluida en el sumario al que fue sometido en 1942 permite avanzar en el conocimiento de la mecánica de estos procedimientos, evidenciando el carácter implacable y la extrema ajuricidad de la represión antimasónica franquista.

Este texto surge de tres momentos del campo etnográfico relativo al proceso de adquisición de roles y posicionamientos tanto del investigador como de los actores, como individuos o como pertenecientes a determinados grupos. Reflexiona sobre cómo se produce ese movimiento en el campo que configura sus identidades en diferentes circunstancias, de manera relacional. La metodología es cualitativa con etnografía en familias y comunidades judías de Buenos Aires realizado entre 2016 y 2019. Familia e instituciones religiosas son los espacios de socialización de estas comunidades y los agentes de transmisión de la memoria de la tradición religiosa y de su interpretación en el presente. El proceso de recolección de datos permitió relevar diferentes memorias que caben en la diversidad de los espacios judíos de Buenos Aires a partir de los accesos simultáneos a diferentes experiencias de la vida familiar y comunitaria.

El reproche de que a Kafka la faltaría sentido narrativo, en la medida en que la acción de sus novelas o relatos nunca parece avanzar hacia una meta o resolución de la trama, no entraña necesariamente un carácter negativo. Que prácticamente toda su producción se componga de narraciones breves o de novelas inacabadas parece corroborar esa incapacidad para sostener un argumento. Esta circunstancia, asumida por él mismo, se debe en parte a características personales: un excesivo perfeccionismo o la inseguridad respecto a la propia valía, que condujo, como es bien sabido, al ocultamiento de su labor como escritor. Pero podemos valorar esto en sentido opuesto. Lo que yo denomino “estilo vertical” tiene que ver con toda una concepción del arte, incluso de la realidad, que redime el momento como autosuficiente, cual si fuera un fractal que refleja el todo en diferentes escalas. Con la inquietante sospecha de que no exista ese todo.

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]

En este artículo intentamos acercarnos a la realidad de dos corrientes ascéticas judías, los esenios y los terapeutas de Alejandría, que florecieron durante la época herodiana, en las postrimerías del periodo del Segundo Templo, tanto en tierras palestinas como en la Diáspora. Queremos comprobar sus similitudes y sus diferencias así como las características más sobresalientes de ambas, teniendo presente que bajo nuestro criterio son dos realidades relacionadas pero distintas, aunque a veces algunos investigadores las han querido identificar. Los textos de la Antigüedad que nos transmiten noticias de los esenios se deben fundamentalmente a Filón de Alejandría, Flavio Josefo, Plinio el Viejo, Nicolás de Damasco y Dión Crisóstomo. De los terapeutas solo tenemos el testimonio de Filón en su tratado De vita contemplativa, y de autores posteriores como Eusebio de Cesarea o San Jerónimo (Jer. De vir illus. 11; Eus. HE. 2. 17, 1-24), que se basan para elaborar sus escritos en los propios textos del filósofo judeo-alejandrino. El ascetismo judío de estos momentos, además de su relevancia per se, conserva una especial significación porque de algún modo está en el origen del monaquismo cristiano posterior.

La figura del ciervo en la cultura judía medieval tiene sus orígenes en los textos bíblicos, a partir de los cuales los exegetas medievales desarrollaron varias imágenes de este animal haciendo uso de otras tradiciones. En la poesía judía, las metáforas sobre el ciervo que aparecen en los libros de Proverbios y Cantar de los Cantares, fueron utilizadas para representar a la persona amada. Aunque con menos frecuencia, también se usó la imagen de este animal en la narrativa judía medieval como expresión de la sagacidad y la inteligencia.

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]

The objective of this paper is to delineate a panorama of the interaction between religion and ethics in the conception of philosopher Emmanuel Levinas, whose thought developed from the dialogue between two fundamental sources: Hebrew inspiration and Greek thought. Levinas is the bearer of a perspective that, without neglecting philosophical rigor and objectivity, leads us to an original ethical intelligibility, founded on the infinite right of the Other and the unlimited responsibility for others. In this context, the theme of religion is connected to the ethical sphere of intersubjective relations, established by the manifestation of the other man's face. [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]

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Copyright of International Journal of Political Philosophy / Las Torres de Lucca is the property of Revista Las Torres de Lucca. Facultad de Filosofia, Ciudad Universitaria 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 Anaquel de Estudios Árabes is the property of Universidad Complutense de Madrid 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 Cuadernos de Historia del Arte is the property of Cuadernos de Historia de Arte 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 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]

En los años treinta y cuarenta, Arendt se ocupa con intensidad del vínculo que los judíos europeos, en tanto actores políticos, mantienen con su propia inserción en la historia. Arendt llega a considerar este vínculo altamente problemático, pero no lo asocia a un carácter del judaísmo como tal, sino que lo concibe como rasgo adquirido cuyas raíces en el tiempo deben ser indagadas. Sostendremos que esta indagación conduce a un conjunto de reflexiones en torno a la idea de “cultura”, que no han recibido mayor atención en el campo de los estudios arendtianos y que resultan valiosas para el presente. Nuestro trabajo se propone reconstruir estas reflexiones recorriendo el complejo diálogo que la autora sostiene con distintas voces, especialmente de la propia tradición judía.

This essay engages the thought of US rabbi Meir Kahane (1932–1990), a provocative, militant, and, to many, demonized figure in postwar American Judaism. Among his other interventions in Jewish life in the 1960s and 1970s, Kahane played a major role in the movement for Soviet Jewry that occupied Jews from the early 1960s through the early 1980s when the USSR loosened its restrictions on Jewish emigration. I suggest that, for Kahane, the movement for Soviet Jewry was much more than protesting the unfair treatment of Jews in Soviet Russia. It was, for him, part of a global conflagration between democracy and communism that implicated Jews, Vietnam, Israel, and the Arab world, as well as the US, China, and Russia. Moreover, the US was a fundamental part of Kahane's views on Soviet Jewry; he saw it as the pivotal player in the war against communism, which for him also represented the battle against the erasure of religious freedom and proved crucial for the support of Israel against its Arab enemies. I begin by briefly introducing Kahane, his relationship to the US and religion, and then develop his complicated views on Soviet Jewry and the US's role in saving Jews in the Soviet Union. Resumen: Este ensayo aborda el pensamiento del rabino estadounidense Meir Kahane (1932–1990), una figura provocadora, militante y, para muchos, demonizada del judaísmo estadounidense de posguerra. Entre sus otras intervenciones en la vida judía de los años sesenta y setenta, Kahane desempeñó un papel importante en el movimiento a favor de los judíos soviéticos que ocupó a los judíos desde principios de los sesenta hasta principios de los ochenta, cuando la URSS suavizó sus restricciones a la emigración judía. Sugiero que, para Kahane, el movimiento a favor de los judíos soviéticos era mucho más que protestar por el trato injusto que recibían los judíos en la Rusia soviética. Para él, formaba parte de una conflagración global entre democracia y comunismo que implicaba a judíos, Vietnam, Israel y el mundo árabe, así como a Estados Unidos, China y Rusia. Además, EE. UU. era una parte fundamental de las opiniones de Kahane sobre el judaísmo soviético; lo veía como el actor central en la guerra contra el comunismo, que para él también representaba la batalla contra la supresión de la libertad religiosa y resultaba crucial para el apoyo a Israel contra sus enemigos árabes. Comienzo presentando brevemente a Kahane, su relación con Estados Unidos y la religión, y luego desarrollo sus complicadas opiniones sobre el judaísmo soviético y el papel de Estados Unidos en la salvación de los judíos de la Unión Soviética. [ABSTRACT FROM AUTHOR]

Copyright of Sociohistórica: Cuadernos del CISH is the property of Universidad Nacional de La Plata 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.)

En las últimas décadas se ha prestado una gran atención a la obra de Hannah Arendt: de su teoría acerca del totalitarismo a su polémico análisis del juicio de Eichmann, las páginas de la literatura secundaria acerca de la filósofa judía han crecido enormemente. Sin embargo, aquellos textos marginales, secundarios, en los que la autora ensayaba retratos de grandes hombres y mujeres de su tiempo permanecen, en gran medida, ocultos. En este artículo nos ocupamos de desentrañar la lectura que Arendt realizó del gran poeta de posguerra de lengua alemana: Franz Kafka. Esta relación, transida por el judaísmo, adoptó tres rostros diferentes a lo largo de los muchos años en que la pensadora estuvo escribiendo. La conceptualización que se realiza aquí gira en torno al eje de la gran obra The Origins of Totalitarianism para comprender al paria de buena voluntad, el contemporáneo apolíneo y el pensador del tiempo.

El artículo analiza vínculos entre lo judío y el campo nacional y popular a partir de un estudio sobre la organización denominada Llamamiento Argentino Judío. Indaga en sus precedentes y en el contexto general de intersección entre lo político y lo judío que tiene lugar a fines del segundo gobierno de Cristina Fernández. Mediante la técnica de un análisis de documentos que apunta a la identificación inductiva de marcos, analiza los significados que el Llamamiento puso en circulación a través de sus primeras intervenciones públicas. Este análisis es complementado con entrevistas en profundidad realizadas a miembros del Llamamiento. Encontramos que las articulaciones entre etnicidad y política difieren de aquellas que tienden a observarse en la agenda de investigaciones. Más que la lucha por el reconocimiento de los derechoso el intento por visibilizar a un colectivo étnico, el Llamamiento se propone evidenciar las diferencias políticas que dividen al colectivo judío. La producción de esta imagen de lo judío se inserta en un contexto más amplio de lucha política a escala nacional. El estudio nos permite indagar en cómo los activistas del Llamamiento habitan los mundos étnico y político a partir de los mismos marcos cognitivos.

The paper intends to discuss the theme of the survival of the soul and the resurrection of the dead from Jewish writings. Given the multiplicity of millennial sources that deal with the subject, the paper has focused on the primordial sources of Judaism (tanach and talmud), in addition to books and later thinkers regarded as pillars of Jewish philosophy, mysticism and religion, without having the concern of exhausting these sources. The text starts from the human need to transcend history and human mortality. Based on this principle, the foundations of the Jewish religion according to the traditional view are synthetically discussed. Subsequently, traditional and unorthodox views of Jewish eschatology are approached. The text ends with a reflection on the reasonableness of the belief in the resurrection of the dead. [ABSTRACT FROM AUTHOR]

In this article we will investigate assisted reproduction practices within the orthodox Jewish community of the City of Buenos Aires. For these groups, reproduction is a divine mandate that must be carried out within the community. For this reason, every aspect of the sex-reproductive life of couples and the technical-scientific procedures to achieve pregnancies through assisted human reproduction techniques are rabbinically regulated. These regulations depend on the supervision and intervention of people with techno-scientific and techno-religious expertise to guide the process of forming effectively Jewish families. Two accompanying devices have been created for this purpose, Majon Puah and Ohel Yaakov, both of which will be the subject of this article. Procreation within Orthodox Jewish communities, besides being a personal project, mainly fulfills the function of sustaining and reproducing the Jewish people. That is to say, both fertility and infertility are community gifts, within the Orthodox Jewish worldview. In this sense, one of the findings of this research is to understand Judaism as a biological and community condition that co-produce each other. [ABSTRACT FROM AUTHOR]

This is the second article in a series of two. The first one was published in Fides Reformata, Vol. XXVII, No. 1 (2022), and presented an analysis of Mark 7:1-13, focusing attention on the term contained in the eighth verse - "the tradition of men" - and seeking to discern what is this "tradition" that receives such severe condemnation from Jesus. Departing from this analysis, and considering the systematic and progressive teaching of Jesus, the author presented six characteristics of the condemned tradition: (1) It is part of a generally accepted religious view (even if still limited to a certain community or region); (2) It lacks a real authoritative basis; (3) It is proclaimed as the only acceptable behavioral path; (4) It is utterly devoid of true spiritual meaning; (5) It deviates from God's commandments; and (6) It contradicts God's commandments. The current article continues the treatment of this theme and presents contemporary applications. The author argues that we can derive them from the text in Mark, which was intended not only to bring light to the teachings and peculiarities of the Pharisees, or to expound proto-Gnostic mystical ideas (Paul's usage of the term), but also to establish principles by which one can and should discern current directives that purport to be principles of justice or expressions of piety, but that run counter to the teaching of Scripture. He concludes by indicating that history records the pressures that the church of Christ suffers due to various sets of human traditions proceeding from different sources. At the same time, they reveal themselves as a New Humanism, reflecting the worldview of a universe without God, in which man is the center. He warns that the church has been capitulating and losing its differentials, as it adopts such traditions and discards basic doctrines of the Christian faith. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Poética Medieval is the property of Instituto Universitario de Investigacion en Estudios Medievales 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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