Peter Ochs

The text as thou : Martin Buber's dialogical hermeneutics and narrative theology

Preface: The Linguistic Turn in Jewish Philosophy Part I BuberOs Hermeneutics I. Romanticism, Dilthey, and BuberOs Early Hermeneutics II. I and Thou and the Dialogical Hermeneutic Method III. BuberOs Biblical Hermeneutic Theory IV. Constructing a Buberian Hermeneutic Theory Part II BuberOs Narrative Theology V. Narrative and the Philosophy of I and Thou VI. oAutobiographical FragmentsO: Becoming Self through the Other VII. Narrative Biblical Theology: Responding to the Eclipse of God VIII. Conclusion: Buber and the Narrative Theologians Notes Bibliography Index

Reasoning After Revelation Dialogues in Postmodern Jewish Philosophy

Introductions * What Is Postmodern Jewish Philosophy? Initial Conversation Monologic Definitions Dialogic Practices * Commentary Toward a Dialogic Postmodern Jewish Philosophy (Yudit Kornberg Greenberg) Toward a Postmodern Judaism: A Response (Susan E. Shapiro) Listening, to Speak: A Response to Dialogues in Postmodern Jewish Philosophy (Elliot R. Wolfson) Joining the Narrators: A Philosophy of Talmudic Hermeneutics (Almut Sh. Bruckstein) Trends in Postmodern Jewish Philosophy: Contexts of a Conversation (Edith Wyschogrod)

Continuity as vagueness: The mathematical antecedents of Peirce’s semiotics

which appears to remain ill-defined in Peirces work and may at times take on characteristics of the other two. More briefly put, hypostatic (or subjectal) abstraction is for Peirce the process by which we transform a relative predicate into a subject — or a quality into a thing (e.g., CP 4. 235 [1902]). The abstract term is thus deceptively like the general, but with respect to the predicate and not the subject, and like the

Introduction: Crisis and the Call to Leadership in the Abrahamic Traditions

These verses from the Qur’an capture the energy and hope of this book: to celebrate each of the three Abrahamic traditions and to examine their capacity for mutually enriching dialogue. Each of these traditions has placed great responsibility on specially endowed leaders-prophets, priests, imams, pastors, rabbis-who are charged with leading the community into paths of righteousness and peace. Leaders of this sort do not arise in isolation. On the one hand, they draw spiritual life from the vitality and vision of their own communities. On the other hand, Jewish, Christian, and Muslim leaders in today’s world also need the vitality and vision that can be sparked by dialogue with one another.

From Two to Three: To Know Is Also to Know the Context of Knowing

Studying the Other, Understanding the Self marks what may be a milestone in dialogue among all four parties to the discomfort and conflict that marks life in the Western world today: the three Abrahamic communities and the secular modern West. The conflict among these four is often characterized in the secular West as a conflict between fundamentalism and secularism. More traditional proponents of Islam, Christianity, and Judaism may actually accept the characterization, while reversing the implicit lesson about who is on the side of the good.

Israels Erlöser ist der Eine und Einzige, zu dem und mit dem Israel betend spricht

Zusammenfassung Das jüdische Morgengebet, das die Anrufung des Namens Gottes als des Erlösers entfaltet, enthält wesentliche Züge des biblischen Redens vom Menschen als Geschöpf, das tagtäglich der Erhaltung und Erlösung bedarf. Wer Gott als Erlöser anruft, will Gottes Willen in der Gemeinschaft seines Volkes vernehmen und nimmt an seinem erlösenden Handeln an und in der Welt teil.

September 11 and the Children of Abraham

What shocked you about September ?’’ I ask my students, and the question is still alive to them today, six months later (a long time in American memory!). Among their responses: ‘‘The shock of North American vulnerability, I didn’t know we could be attacked’’; ‘‘The brutality of the attacks, the fact that people driven by beliefs and ideals could act so cruelly’’; ‘‘The shock simply of so many innocent lives lost and such destruction’’; ‘‘The burst of awareness that what goes on in the rest of the world can go on here too, and that our actions may have such negative effects over there, and their actions such negative effects here’’; ‘‘The shock that I don’t now know what to do with my career. I hadn’t counted on this; I thought all that mattered was what I wanted to study and what profession would be fulfilling. But what shall I do now? The rest of the world matters more than I realized’’; ‘‘The shock that religion could matter so much, for good and for evil.’’ ‘‘And will this shock lead to lasting lessons or changes in the American character?’’ I ask for a show of hands: two-thirds of the students vote ‘‘no,’’ one-third, ‘‘yes.’’

From Phenomenology to Scripture: A General Response

In examining a move from phenomenology to scripture, this symposiumdoes not address all possible readers; it addresses a specific readership, fora specific reason, and within the framework of specific assumptions. By wayof response, I want first to identify a few features of what I take to be thesymposiums specific address or context. Then, I will comment on whatmessages I believe the authors have delivered to this context.