By George Y. Kohler
This booklet investigates the re-discovery of Maimonides’ advisor of the at a loss for words by means of the Wissenschaft des Judentums circulate in Germany of the 19th and starting 20th Germany. in view that this circulate is inseparably hooked up with spiritual reforms that came about at concerning the comparable time, it will likely be proven how the Reform move in Judaism used the consultant for its personal schedule of historizing, rationalizing and eventually turning Judaism right into a philosophical company of ‘ethical monotheism’. The learn follows the reception of Maimonidean inspiration, and the consultant particularly, during the 19th century, from the 1st beginnings of early reformers in 1810 and their examining of Maimonides to the advance of a worldly reform-theology, in accordance with Maimonides, within the writings of Hermann Cohen extra then 100 years later.
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Additional info for Reading Maimonides' Philosophy in 19th Century Germany: The Guide to Religious Reform
Example text
6 and 7. An additional chapter in the second part will discuss a widely ignored element in nineteenth-century Maimonides reception: the often assumed and sometimes extensively argued similarity between certain doctrines of the Guide and the philosophy of Immanuel Kant. While prior scholars were almost exclusively interested in the question of how Kant saw Judaism (in order to prove Kant’s direct and/or indirect influence on later intellectual antisemitism), the thinkers under discussion in the present study intentionally ignored this aspect.
Both lines of thinking will be presented in detail in Chaps. 6 and 7. An additional chapter in the second part will discuss a widely ignored element in nineteenth-century Maimonides reception: the often assumed and sometimes extensively argued similarity between certain doctrines of the Guide and the philosophy of Immanuel Kant. While prior scholars were almost exclusively interested in the question of how Kant saw Judaism (in order to prove Kant’s direct and/or indirect influence on later intellectual antisemitism), the thinkers under discussion in the present study intentionally ignored this aspect.
Generally seen (together with the Laws of Character Traits from the Mishneh Torah) as the essence of Maimonides’ ethical thought, this position has been challenged, especially in reference to the Guide’s last chapters. See for example S. Schwarzschild ‘Moral Radicalism and “Middlingness” in the Ethics of Maimonides’, in: The Pursuit of the Ideal, ed. Menachem Kellner, New York, 1990. See also the biography of Salomon written by Ludwig Philippson in 1866. 12 Maimonides indeed writes at the very end of the introduction to his Mishneh Torah that studying this compendium will render the rest of halachic literature unnecessary ).