Zachary Braiterman | |
---|---|
Nationality | American |
Academic background | |
Alma mater | Stanford University |
Academic work | |
Institutions | Syracuse University |
Website | jewishphilosophyplace.com |
Zachary Braiterman is an American philosopher, [Note 1] best known for writing on the topics of Holocaust theology,Jewish thought,aesthetics,and Jewish art. He is also a professor of religion at Syracuse University.
Braiterman received his B.A. from the University of Massachusetts at Amherst,Department of Near Eastern and Judaic Studies (1988),and his Ph.D. from Stanford University,Department of Religious Studies (1995). [4]
Braiterman's scholarship on the role of theodicy in Holocaust theology has drawn responses from other theologians. In his 1998 book (God) After Auschwitz:Tradition and Change in Post-Holocaust Jewish Thought,he coined the term antitheodicy [Note 2] for a refusal to connect God with evil or a refusal to justify God. [6] [7] Dan Garner believed this philosophy "significantly advanced" the scholarship of Holocaust theology. [7] Theologian and feminist scholar Melissa Raphael suggested that it could form the basis of a theology more focused on culture and community than concerns about the existence of evil, [8] and literary theorist Brendan Cooper concluded that the concept could be applied in wider contexts,employing it for analysis of John Berryman's The Dream Songs . [9]
Other scholars were more critical. Peter Admirand of the Mater Dei Institute of Education agreed with Braiterman's assessment of postmodernist influences on Jewish theology, [10] but rejected the idea that theodic arguments concerning the Holocaust are required to "defend[] the indefensible." [11] Sarah Pinnock criticized his definition of antitheodicy as unhelpful because it is overbroad,encompassing "any and all attempts to give religious meaning to evil and suffering". [12]
Braiterman has also written extensively on the topic of Jewish art within the Jewish aniconic tradition. [13] According to Martina Urban's review of his 2007 book The Shape of Revelation:Aesthetics and Modern Jewish Thought,he argues that religious revelation and visual art "do not constitute two radicually divergent discourses" because religion can inspire images indirectly in the same manner as expressionist painting. [14] Raphael described him as connecting Jewish "aural" culture with visual media derived from Hellenic art traditions. [15] Braiterman has also described the "deadening" of feeling in some Jewish art in the post-Holocaust era,such as in the works of Anselm Kiefer. [16]
As of 2016,Braiterman is a professor of religion at Syracuse University. [17] His paper in the journal Religious Education,discussing methods of teaching Jewish topics to a largely non-Jewish audience,received a critical response that argued he was taking too postmodernist and secular an approach to religious studies. [18] In addition to his career in academia,Braiterman has written articles about religion and culture for The Daily Beast and Huffington Post . [19] [20]
Feminist theology is a movement found in several religions, including Buddhism, Hinduism, Sikhism, Neopaganism, Baháʼí Faith, Christianity, Judaism, Islam, and New Thought, to reconsider the traditions, practices, scriptures, and theologies of those religions from a feminist perspective. Some of the goals of feminist theology include increasing the role of women among clergy and religious authorities, reinterpreting patriarchal (male-dominated) imagery and language about God, determining women's place in relation to career and motherhood, studying images of women in the religions' sacred texts, and matriarchal religion.
Process theology is a type of theology developed from Alfred North Whitehead's (1861–1947) process philosophy, most notably by Charles Hartshorne (1897–2000), John B. Cobb and Eugene H. Peters (1929-1983). Process theology and process philosophy are collectively referred to as "process thought".
The problem of evil is the question of how to reconcile the existence of evil and suffering with an omnipotent, omnibenevolent, and omniscient God. There are currently differing definitions of these concepts. The best known presentation of the problem is attributed to the Greek philosopher Epicurus. It was popularized by David Hume.
Theodicy means vindication of God. It is to answer the question of why a good God permits the manifestation of evil, thus resolving the issue of the problem of evil. Some theodicies also address the evidential problem of evil by attempting "to make the existence of an all-knowing, all-powerful and all-good or omnibenevolent God consistent with the existence of evil or suffering in the world". Unlike a defense, which tries to demonstrate that God's existence is logically possible in the light of evil, a theodicy attempts to provide a framework wherein God's existence is also plausible. The German philosopher and mathematician Gottfried Leibniz coined the term "theodicy" in 1710 in his work Théodicée, though various responses to the problem of evil had been previously proposed. The British philosopher John Hick traced the history of moral theodicy in his 1966 work, Evil and the God of Love, identifying three major traditions:
Holocaust theology is a body of theological and philosophical debate concerning the role of God in the universe in light of the Holocaust of the late 1930s and 1940s. It is primarily found in Judaism. Jews were killed in higher proportions than other groups; some scholars limit the definition of the Holocaust to the Jewish victims of the Nazis as Jews alone were targeted for the Final Solution. Others include the additional five million non-Jewish victims, bringing the total to about 11 million. One third of the total worldwide Jewish population were killed during the Holocaust. The Eastern European Jewish population was particularly hard hit, being reduced by ninety percent. While a disproportionate number of Jewish religious scholars were killed, more than eighty percent of the world's total, the perpetrators of the Holocaust did not merely target religious Jews. A large percentage of the Jews killed both in Eastern and Western Europe were either nonobservant or had not received even an elementary level of Jewish education.
Christian philosophy includes all philosophy carried out by Christians, or in relation to the religion of Christianity. Christian philosophy emerged with the aim of reconciling science and faith, starting from natural rational explanations with the help of Christian revelation. Several thinkers such as Augustine believed that there was a harmonious relationship between science and faith, others such as Tertullian claimed that there was contradiction and others tried to differentiate them.
Hermann Cohen was a German Jewish philosopher, one of the founders of the Marburg school of neo-Kantianism, and he is often held to be "probably the most important Jewish philosopher of the nineteenth century".
Steven Theodore Katz is an American philosopher and scholar. He is the founding director of the Elie Wiesel Center for Judaic Studies at Boston University in Massachusetts, United States, where he holds the Alvin J. and Shirley Slater Chair in Jewish and Holocaust Studies.
Richard Lowell Rubenstein was an educator in religion and a writer in the American Jewish community, noted particularly for his contributions to Holocaust theology. A Connecticut resident, he was married to art historian Betty Rogers Rubenstein.
Peter Taylor Forsyth, also known as P. T. Forsyth, (1848–1921) was a Scottish theologian.
Eliezer Berkovits, was a rabbi, theologian, and educator in the tradition of Orthodox Judaism.
Criticism of Judaism refers to criticism of Jewish religious doctrines, texts, laws, and practices. Early criticism originated in inter-faith polemics between Christianity and Judaism. Important disputations in the Middle Ages gave rise to widely publicized criticisms. Modern criticisms also reflect the inter-branch Jewish schisms between Orthodox Judaism, Conservative Judaism, and Reform Judaism.
In the philosophy of religion and theology, post-monotheism is a term covering a range of different meanings that nonetheless share concern for the status of faith and religious experience in the modern or post-modern era. There is no one originator for the term. Rather, it has independently appeared in the writings of several intellectuals on the Internet and in print. Its most notable use has been in the poetry of Arab Israeli author Nidaa Khoury, and as a label for a "new sensibility" or theological approach proposed by the Islamic historian Christopher Schwartz.
Norbert Max Samuelson is a scholar of Jewish philosophy. He is Professor Emeritus at Arizona State University, having held the Grossman Chair of Jewish Studies there. He has written 13 books and over 200 articles, with research interests in Jewish philosophy, philosophy and religion, philosophy and science, 20th-century philosophy, history of Western philosophy, and Jewish Aristotelians. He also lectures at university-level conferences around the world.
Peter W. Ochs is the Edgar M. Bronfman Professor of Modern Judaic Studies at the University of Virginia, where he has served since 1997. He is an influential thinker whose interests include Jewish philosophy and theology, modern and postmodern philosophical theology, pragmatism, and semiotics. Ochs coined the term "scriptural reasoning" and is the co-founder of the Society for Scriptural Reasoning, which promotes interfaith dialog among Christians, Jews, and Muslims through scriptural study groups. He is also a co-founder of the Children of Abraham Institute, which promotes interfaith study and dialog among members of the Abrahamic religions.
Jewish existentialism is a category of work by Jewish authors dealing with existentialist themes and concepts, and intended to answer theological questions that are important in Judaism. The existential angst of Job is an example from the Hebrew Bible of the existentialist theme. Theodicy and post-Holocaust theology make up a large part of 20th century Jewish existentialism.
Steven S. Schwarzschild (1924–1989) was a rabbi, philosopher, theologian, and editor.
William Franke is an American academic and philosopher, professor of Comparative Literature at Vanderbilt University. A main exposition of his philosophical thinking is A Philosophy of the Unsayable (2014), a book which dwells on the limits of language in order to open thought to the inconceivable. On this basis, the discourses of myth, mysticism, metaphysics, and the arts take on new and previously unsuspected types of meaning. This book is the object of a Syndicate Forum and of a collective volume of essays by diverse hands in the series “Palgrave Frontiers in Philosophy of Religion”: Contemporary Debates in Negative Theology and Philosophy. Franke's apophatic philosophy is based on his two-volume On What Cannot Be Said: Apophatic Discourses in Philosophy, Religion, Literature, and the Arts (2007), which reconstructs in the margins of philosophy a counter-tradition to the thought and culture of the Logos. Franke extends this philosophy in an intercultural direction, entering the field of comparative philosophy, with Apophatic Paths from Europe to China: Regions Without Borders. In On the Universality of What is Not: The Apophatic Turn in Critical Thinking, Franke argues for application of apophatic thinking in a variety of fields and across disciplines, from humanities to cognitive science, as key to reaching peaceful mutual understanding in a multicultural world riven by racial and gender conflict, religious antagonisms, and national and regional rivalries.
Benjamin D. Sommer is an American biblical scholar and Jewish theologian. He is a Professor of Bible at The Jewish Theological Seminary of America and a Senior Fellow at the Shalom Hartman Institute. He is a former director of the Crown Family Center for Jewish Studies at Northwestern University.
Religious responses to the problem of evil are concerned with reconciling the existence of evil and suffering with an omnipotent, omnibenevolent, and omniscient God. The problem of evil is acute for monotheistic religions such as Christianity, Islam, and Judaism whose religion is based on such a God. But the question of "why does evil exist?" has also been studied in religions that are non-theistic or polytheistic, such as Buddhism, Hinduism, and Jainism.