Nadat ik in 2012 in een viertal blogs
het boek van Daniel Schwartz, The First
Modern Jew. Spinoza and the History of an Image [Princeton University Press,
2012], enthousiast besproken had (cf. het laatste blog), kon ik in het blog van 3-08-2012 melden: » Gesignaleerd: "Jewish
Responses to Spinoza" op komst. « Sindsdien ben ik nog wel eens gaan
kijken of dat aangekondigde boek misschien al verschenen was – wat dan telkens niet
het geval bleek.
Daniel B. Schwartz (ed.), Spinoza’s Challenge to Jewish Thought: Writings on His Life, Philosophy, and Legacy. Brandeis University Press (verspreid via The University of Chicago Press), March 15, 2019 - 296 pagina's [zowel in hardback als paperback].
Cf. PDF
van het review door Heidi Ravven. Zij beschrijft hoe hij de Spinoza-receptie door de joden opdeelt into three camps or categories “ranging from near-total inclusion on one end to near-total exclusion on the other” (p. xxii):
[1] First are “those who regard Spinoza as a nonconformist Jew, perhaps even as a heretical Jew, but as someone who was definitely Jewish to the end and drew on the best traditions and ideals that Judaism had to offer.”
[2] The second category consists of those who charge Spinoza with apostasy as well as heresy. To them he is the great traitor to Judaism.
[3] The third group consists of those who have trod a middle path between the two extremes, Moses Mendelssohn being the first and great example. For those in this category Spinoza is reclaimable with some softening and modification of his thought.
Ze tikt hem wel kritisch op de vingers w.b. zijn lezing van de Tractatus Theologico-Politicus, maar oordeelt: Schwartz does an admirable job of collecting, organizing, and describing the full range of Jewish responses to Spinoza.
[1] First are “those who regard Spinoza as a nonconformist Jew, perhaps even as a heretical Jew, but as someone who was definitely Jewish to the end and drew on the best traditions and ideals that Judaism had to offer.”
[2] The second category consists of those who charge Spinoza with apostasy as well as heresy. To them he is the great traitor to Judaism.
[3] The third group consists of those who have trod a middle path between the two extremes, Moses Mendelssohn being the first and great example. For those in this category Spinoza is reclaimable with some softening and modification of his thought.
Ze tikt hem wel kritisch op de vingers w.b. zijn lezing van de Tractatus Theologico-Politicus, maar oordeelt: Schwartz does an admirable job of collecting, organizing, and describing the full range of Jewish responses to Spinoza.
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