Humanism

Download A Life of Courage: Sherwin Wine and Humanistic Judaism by Dan Cohn-Sherbok, Marilyn Rowens, Harry Cook PDF

By Dan Cohn-Sherbok, Marilyn Rowens, Harry Cook

Compiled by way of Dan Cohn-Sherbok, Harry prepare dinner & Marilyn Rowens, a lifetime of braveness is either a biography of and a tribute to the extraordinary lifetime of Rabbi Sherwin T. Wine. founding father of Humanistic Judaism. Wine all started the circulation of Humanistic Judaism within the early Nineteen Sixties on the Birmingham Temple in suburban Detroit, Michigan, with the idea that secular Jewish tradition and Jewish background form people's identification as Jews, instead of their trust in God.

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Extra info for A Life of Courage: Sherwin Wine and Humanistic Judaism

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For Levinas, contra Heidegger, the experience of solitude is philosophically prior to any Being-with. Furthermore, the analysis of Being with as 'an association of "side by side", around something, around a common term and, more precisely, for Heidegger, around the truth' is supplanted by 'the original relation with the other', the asymmetrical 'face-to-face'. 10 Echoing the terminology and analyses of his earlier work, Levinas describes this amorphous being, 'existence without existents' in terms of the experience of the 'il y a\ and the event of taking up a position in anonymous Being is once again called 'hypostasis'.

The 'me—you' ['moi—toi'} relation, as it is called, is described as an unmediated, non-reciprocal face-toface encounter with autrui, an experience of asymmetry which is said to be at the origin of intersubjectivity. The heterogeneity of moi and autrui is already posited as the primordial relation presupposed by the reciprocal relations of 'civilization', and in particular that reciprocal relation called 'fraternity'. 5 What is remarkable here, however, is the fact that this face-to-face relation is located in eros, that all relations of civilization are said to refer back to the relation of eros.

5 What is remarkable here, however, is the fact that this face-to-face relation is located in eros, that all relations of civilization are said to refer back to the relation of eros. ' The actual relation of eros — both the experience of it and its phenomenological description — are only important in relation to this possibility, which arises from the formal or structural dimension of asymmetry. In eros, however, the form of this asymmetry (paradigmatic or originary) is at the same time its content: sexual difference.

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