By Isaac Husik
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Extra resources for A History of Medieval Jewish Philosophy
The distress of secularism ----------------------------------------------------- options can be summed up as follows. “Reservations about Judaism” differs from the two other approaches: it calls for the Jew to renounce tradition, while the other two strive to define his relation towards it. e. between “Judaism as culture” and “spiritual secularism,” is evasive, but remains strong: the representatives of Judaism as culture relate to Judaism as the bearer of a common national content, while emptying it of all religious meaning; they link it to a collective by accounting for its creation and continuity in historical categories.
In other words, the solutions suggested by Rotenstreich and by Schweid — if we are willing to consider these as real solutions — are suitable for secular people whose spiritual life is sufficiently vibrant, for those who reflect on their spiritual choices and on their spiritual world. e. for Israeli society or for the State of Israel. We will now observe two examples that illustrate this last point. Amos Oz expresses the secular person’s sense of belonging to Jewish tradition, in the following way: in his view, the culture of the people of Israel is made up of a hodgepodge of contents.
We will now expand several of these ideas. As we proceed, we will be able to see that the reservations concerning Judaism were shared by intellectuals who are very distant from one another: Zionists, who fear for the secular future of the State of Israel (such as Gershon Weiler and Yigal Elam); the perpetuators of the Canaanite idea (Boaz Evron, Uzi Ornan); and anti-Zionists who strive to eradicate from Israeli society nationalist myths that originate in Judaism (Adi Ofir). ” This is how he describes it: “This culture is, at best, indifferent to Jewish tradition and in certain aspects, even hostile to it.