Philosophy and the Jewish Question
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4.1.2 Chronology of False Religions/Heresies of Satan (App.)
The Need for Teaching the Eschatological Gospel of Both Comings of Jesus Christ in the 21st Century . 4.1.2 Chronology of False Religions/Heresies of Satan 0(app. 4,000 BC) 0 (app.) -- The Fall (Original Sin) of Humanity in the Garden of Eden (Gen 3) 75 (app.) -- Cain murders Abel and is cursed (Gen 4:1-16) 475 (app.) -- Lamech (descendent of Cain) murders 2 men & from his two wives (1st polygamist) & 4 kids came “human knowledge” vs. godly knowledge (Gen 4:20-24) 1,000 (3,000 BC) 1500 (app.) -- Angels marry women and procreate giants (Gen 6:1-8) 1656 (2344 BC) -- Flood wipes out sinful man on earth (only Noah & Family survive--Gen 7-8) 1757 (app.) -- Nimrod/Tower of Babel (Gen 11)—Nimrod & wife, Semiramis (from Ham, cursed son of Noah), establish Babylonian Mysteries Cults, Witchcraft/Pantheism (app.) = approximate Chronology of False Religions/Heresies of Satan (cont.) 2000 (2000 BC) 2000 (app.) -- Babylonian Mysteries Cult False Religion begins to spread over the entire earth (Becomes Baal and Ishtar/Ashteroth worship in Canaan) 2600-4400 -- Persians, Indians, Greeks, and Romans worship the god Mithras (1400 BC-400 AD) 2980 (app.) -- Sun god (Ra) and animal worship in Egypt (Egypt descended from Ham) 3,000 (1,000 BC) 3000 (app.) -- Sun worship and Animism established in India/Humanism in China 3278 (722 BC) -- Israel (Samaria) exiled to Assyria (resettled by Assyrian Mysteries cult/Judaism mixed races and religion, became the Samaritans) 3395 (605 BC) -- Beginning of Judah to exile in Babylon 3412 (588 BC) -- Taoism in China/Zoroastrianism -
Antisemitism and the Left
2 Marx’s defence of Jewish emancipation and critique of the Jewish question The Jew … must cease to be a Jew if he will not allow himself to be hindered by his law from fulfilling his duties to the State and his fellow-citizens. (Bruno Bauer, Die Judenfrage)1 The Jews (like the Christians) are fully politically emancipated in various states. Both Jews and Christians are far from being humanly emancipated. Hence there must be a difference between political and human emancipation. (Marx and Engels, The Holy Family)2 Capitalism has not only doomed the social function of the Jews; it has also doomed the Jews themselves. (Abram Leon, ‘Toward a Solution to the Jewish Question’)3 Within the eighteenth-century Enlightenment, the perspectives of Jewish eman- cipation and the Jewish question were synthesised to the extent that emancipation was justified in terms of solving the Jewish question. Within the French Revolu- tion, the inclusive face of universalism that was articulated in the Declaration of the Rights of Man and Citizen was synthesised with the terror directed at those labelled ‘enemies of humanity’. In both the Enlightenment and the revolutionary tradition, however, there were alternative ways of thinking about Jewish emancipation that sought to break radically from the prejudicial assump- tions of the Jewish question. In the nineteenth century, the synthesis of Jewish emancipation and the Jewish question was to be torn apart. On the one hand, the Jewish question was set in opposition to Jewish emancipation; on the other hand, Jewish emancipation was justified independently of the Jewish question.4 The tensions contained in the eighteenth-century synthesis could no longer be held in check. -
On the Jewish Question” (1843)
KARL MARX, “On the Jewish Question” (1843) In: The Marx-Engels Reader. Edited by Robert Tucker, New York: Norton & Company, 1978. p. 26 - 46. _______________________________________________________________________________________________________________________________ The German Jews seek emancipation. What kind of emancipation do they want? Civic, political emancipation. Bruno Bauer replies to them: In Germany no one is politically emancipated. We ourselves are not free. How then could we liberate you? You Jews are egoists if you demand for yourselves, as Jews, a special emancipation. You should work, as Germans, for the political emancipation of Germany, and as men, for the emancipation of mankind. You should feel the particular kind of oppression and shame which you suffer, not as an exception to the rule but rather as a confirmation of the rule. Or do the Jews want to be placed on a footing of equality with the Christian subjects? If they recognize the Christian state as legally established they also recognize the regime of general enslave- [27] ment. Why should their particular yoke be irksome when they accept the general yoke? Why should the German be interested in liberation of the Jew, if the Jew is not interested in the liberation of the German? The Christian state recognizes nothing but privileges. The Jew himself, in this state, has the privilege of being a Jew. As a Jew he possesses rights which the Christians do not have. Why does he want rights which he does not have but which the Christians enjoy? In demanding his emancipation from the Christian state he asks the Christian state to abandon its religious prejudice. -
The Making of the Balfour Declaration
The Making of the Balfour Declaration The Palestinian Return Centre i The Palestinian Return Centre is an independent consultancy focusing on the historical, political and legal aspects of the Palestinian Refugees. The organization offers expert advice to various actors and agencies on the question of Palestinian Refugees within the context of the Nakba - the catastrophe following the forced displacement of Palestinians in 1948 - and serves as an information repository on other related aspects of the Palestine question and the Arab-Israeli conflict. It specializes in the research, analysis, and monitor of issues pertaining to the dispersed Palestinians and their internationally recognized legal right to return. Giving Away Other People’s Land: The Making of the Balfour Declaration Editors: Sameh Habeeb and Pietro Stefanini Research: Hannah Bowler Design and Layout: Omar Kachouch All rights reserved ISBN 978 1 901924 07 7 Copyright © Palestinian Return Centre 2017 All rights reserved. No part of this book may be reproduced in any form or by any electronic or mechanical means, including information storage and retrieval systems, without written permission from the publishers or author, except in the case of a reviewer, who may quote brief passages embodied in critical articles or in a review. مركز العودة الفلسطيني PALESTINIAN RETURN CENTRE 100H Crown House North Circular Road, London NW10 7PN United Kingdom t: 0044 (0) 2084530919 f: 0044 (0) 2084530994 e: [email protected],uk www.prc.org.uk ii Contents Introduction ................................................................................................................................3 -
CONSPIRACY THEORY in POLITICAL THOUGHT by Atheer A
CONSPIRACY THEORY IN POLITICAL THOUGHT by Atheer A. Shawai A Thesis Submitted to the Graduate Faculty of George Mason University in Partial Fulfillment of The Requirements for the Degree of Master of Arts Political Science Committee: _______________________________________ Matthew Scherer. Faculty, Chair _______________________________________ Char R. Miller. Faculty _______________________________________ Jesse Kirkpatrick. Faculty _______________________________________ Ming Wan, Program Director _______________________________________ Mark J. Rozell, Dean Date: __________________________________ Fall Semester 2017 George Mason University Fairfax, VA Conspiracy Theory in Political Thought A thesis submitted in partial fulfillment of the requirements for the degree of Master of Art in Political Science at George Mason University By Atheer A. Shawai Bachelor of Arts George Mason University, 2015 Director: Matthew Scherer, Professor The Schar School of Policy and Government Fall Semester 2017 George Mason University Fairfax, VA Copyright 2017 Atheer A. Shawai All Rights Reserved ii ACKNOWLEDGEMENTS I would like to thank Professor Matthew Scherer, Professor Char R. Miller, Professor Jesse Kirkpatrick for participating in my thesis committee and their invaluable comments during the research process. Without their support, I would not have been able to write my study in this extend. I reserve special thanks for Professor Andrew Hughes Hallett for his insightful feedback and suggestions which sharpened my arguments and enhanced the logical -
4. Asep Iqbal
Religió: Jurnal Studi Agama-agama ISSN: (p) 2088-6330; (e) 2503-3778 Vol. 6, No. 2 (2016); pp. 207-229 Varied Impacts of Globalization on Religion in a Contemporary Society Asep Muhamad Iqbal Institut Agama Islam Negeri Palangka Raya, Indonesia and Asia Research Centre, Murdoch University, Australia [email protected] Abstract This article discusses the current situation of religion caused by the forces of globalization by analyzing the developing phenomenon related to religion in contemporary society. It argues that globalization has a mixed impact on religion in ways that lead to the opposing view of secularist scholars that religion will be diminished. Apparently, religion has experienced a revival in many parts of the world, mainly in the form of religious fundamentalism. Problems and challenges posed by globalization, such as the environmental crisis and secular society have provided the opportunity and the power to religion to revitalize itself and to transform themselves into a religion with a new form that has a role and a new identity. Furthermore, globalization may lead to the decline of organized religion in modern society and certain intellectual subculture, but it does not cause the death of religion in private life. This is in line with the emergence of the phenomenon of “believing without belonging”. In short, globalization has helped to transform the religion itself and changed its strategy to address the problems and challenges of globalization to create “world de- secularization”. [Artikel ini membahas keadaan mutakhir agama yang diakibatkan oleh kekuatan-kekuatan globalisasi dengan melakukan analisa atas fenomena yang sedang berkembang terkait agama dalam masyarakat kontemporer. -
Illuminati Conspiracy Part One: a Precise Exegesis on the Available Evidence
http://www.conspiracyarchive.com/NWO/Illuminati.htm Illuminati Conspiracy Part One: A Precise Exegesis on the Available Evidence - by Terry Melanson, Aug. 5th, 2005 Illuminati Conspiracy Part Two: Sniffing out Jesuits A Metaprogrammer at the Door of Chapel Perilous In the literature that concerns the Illuminati relentless speculation abounds. No other secret society in recent history - with the exception of Freemasonry - has generated as much legend, hysteria, and disinformation. I first became aware of the the Illuminati about 14 years ago. Shortly thereafter I read a book, written by Robert Anton Wilson, called Cosmic Trigger: Final Secret of the Illuminati. Wilson published it in 1977 but his opening remarks on the subject still ring true today: Briefly, the background of the Bavarian Illuminati puzzle is this. On May 1, 1776, in Bavaria, Dr. Adam Weishaupt, a professor of Canon Law at Ingolstadt University and a former Jesuit, formed a secret society called the Order of the Illuminati within the existing Masonic lodges of Germany. Since Masonry is itself a secret society, the Illuminati was a secret society within a secret society, a mystery inside a mystery, so to say. In 1785 the Illuminati were suppressed by the Bavarian government for allegedly plotting to overthrow all the kings in Europe and the Pope to boot. This much is generally agreed upon by all historians. 1 Everything else is a matter of heated, and sometimes fetid, controversy. It has been claimed that Dr. Weishaupt was an atheist, a Cabalistic magician, a rationalist, a mystic; a democrat, a socialist, an anarchist, a fascist; a Machiavellian amoralist, an alchemist, a totalitarian and an "enthusiastic philanthropist." (The last was the verdict of Thomas Jefferson, by the way.) The Illuminati have also been credited with managing the French and American revolutions behind the scenes, taking over the world, being the brains behind Communism, continuing underground up to the 1970s, secretly worshipping the Devil, and mopery with intent to gawk. -
Communism's Jewish Question
Communism’s Jewish Question Europäisch-jüdische Studien Editionen European-Jewish Studies Editions Edited by the Moses Mendelssohn Center for European-Jewish Studies, Potsdam, in cooperation with the Center for Jewish Studies Berlin-Brandenburg Editorial Manager: Werner Treß Volume 3 Communism’s Jewish Question Jewish Issues in Communist Archives Edited and introduced by András Kovács An electronic version of this book is freely available, thanks to the support of libra- ries working with Knowledge Unlatched. KU is a collaborative initiative designed to make high quality books Open Access. More information about the initiative can be found at www.knowledgeunlatched.org This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 4.0 License, as of February 23, 2017. For details go to http://creativecommons.org/licenses/by-nc-nd/4.0/. ISBN 978-3-11-041152-2 e-ISBN (PDF) 978-3-11-041159-1 e-ISBN (EPUB) 978-3-11-041163-8 Library of Congress Cataloging-in-Publication Data A CIP catalog record for this book has been applied for at the Library of Congress. Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available in the Internet at http://dnb.dnb.de. © 2017 Walter de Gruyter GmbH, Berlin/Boston Cover illustration: Presidium, Israelite National Assembly on February 20-21, 1950, Budapest (pho- tographer unknown), Archive “Az Izraelita Országos Gyűlés fényképalbuma” Typesetting: -
Introduction
© Copyright, Princeton University Press. No part of this book may be distributed, posted, or reproduced in any form by digital or mechanical means without prior written permission of the publisher. INTRODUCTION It belongs to the cherished traditions of Western civilization that Judaism “invented” monotheism. In the eyes of most Jews and Christians, as well as numerous scholars of religion, the “monotheistic revolution” of the Hebrew Bible represents a radi- cal break with the backward and underdeveloped abominations of the polytheistic cultures that surrounded—and continuously threatened—ancient Israel. As such, Jewish monotheism is con- sidered to be a decisive step in the development of humanity to- wards ever higher forms of religion. According to the triumphal- istic Christian view of history and its progress-oriented academic counterparts, this “evolution” reached its climax in Christianity (more precisely, in nineteenth-century Protestantism). Just as poly- theism inevitably lead to monotheism, so the remote and stern God of Judaism had to be replaced by the loving God of Chris- tianity. When Christianity adopted Jewish monotheism, it simul- taneously softened it by including the idea of God’s Trinity and his son’s incarnation on earth. Only through this “extension” of strict monotheism, it is argued, could Christianity liberate true faith from Jewish ossification and guarantee its survival and perfection. The notion of the necessary evolution of monotheism out of polytheism is as stereotyped as the conceit of its successful fulfill- ment in Christianity. Regarding the latter, the Christian doctrine of the Trinity can hardly claim, despite the efforts of the church fathers, to manifest the apex of monotheism. -
Down with Britain, Away with Zionism: the 'Canaanites'
DOWN WITH BRITAIN, AWAY WITH ZIONISM: THE ‘CANAANITES’ AND ‘LOHAMEY HERUT ISRAEL’ BETWEEN TWO ADVERSARIES Roman Vater* ABSTRACT: The imposition of the British Mandate over Palestine in 1922 put the Zionist leadership between a rock and a hard place, between its declared allegiance to the idea of Jewish sovereignty and the necessity of cooperation with a foreign ruler. Eventually, both Labour and Revisionist Zionism accommodated themselves to the new situation and chose a strategic partnership with the British Empire. However, dissident opinions within the Revisionist movement were voiced by a group known as the Maximalist Revisionists from the early 1930s. This article analyzes the intellectual and political development of two Maximalist Revisionists – Yonatan Ratosh and Israel Eldad – tracing their gradual shift to anti-Zionist positions. Some questions raised include: when does opposition to Zionist politics transform into opposition to Zionist ideology, and what are the implications of such a transition for the Israeli political scene after 1948? Introduction The standard narrative of Israel’s journey to independence goes generally as follows: when the British military rule in Palestine was replaced in 1922 with a Mandate of which the purpose was to implement the 1917 Balfour Declaration promising support for a Jewish ‘national home’, the Jewish Yishuv in Palestine gained a powerful protector. In consequence, Zionist politics underwent a serious shift when both the leftist Labour camp, led by David Ben-Gurion (1886-1973), and the rightist Revisionist camp, led by Zeev (Vladimir) Jabotinsky (1880-1940), threw in their lot with Britain. The idea of the ‘covenant between the Empire and the Hebrew state’1 became a paradigm for both camps, which (temporarily) replaced their demand for a Jewish state with the long-term prospect of bringing the Yishuv to qualitative and quantitative supremacy over the Palestinian Arabs under the wings of the British Empire. -
William Godwin and Frankenstein: the Secularization of Calvinism in Godwin's
2.B.ç, q \ WILLIAM GODWIN AND FRANKENSTEIN: THE SECULARIZATION OF CALVINISM IN GODWIN'S PHILOSOPHY AND THE SUB-GODWINIAN GOTHIC NOVEL; WITH SOME REMARKS ON THE RELATIONSHIP OF THE GOTHIC TO ROMANTICISM. This thesis was awarded the degree of Master of Arts 1n the Department of English at the University of Adelaide. Submitted by VIVIENNE ANN BELL, B.A. (l'lons) (Ade'l . ) in January 1993. A-..u .-1,..,{ ! ,,',, I + TABLE OF CONTENTS PAGE Summary 111 Statement by Candidate Acknowl edgement vi Introducti on 1 Part One: Pol 'iti cal Justi ce Preface 4 'l 'l Chapte r One : The M i enn i um 5 Chapter Two: Sandemanianism 'l 4 Chapter Three: Other Phi losophical Influences Upon Godwin 37 Chapter Four: Po'l i ti cal Justi ce 49 Part Two: Frankenste'in Preface 93 Chapter One: The Gothic 97 Chapter Two: Calvinism 119 Chapter Three: Frankenstein as Romantic Myth 138 Chapter Four: Rousseau's Inf 'luence 153 Chapter Fi ve: Conf 'l i cti ng Phì I osophì cal V i ewpoi nts 162 Chapter Six: Godwìn's Ph'i losophy and the Monster's Development 221 Chapter Seven: Victor's Idealism and Scepticism 251 Chapter Eight: The Inversion of the Neoplatonic Journey 272 1l Chapter Nine: Romantic Paradox, the Subl ime, and Irony 296 Conc I us'i on 364 Bi bl iography 367 iii SUMMARY The subject matter of thi s thesi s 'is Wi I I i am Godwin's @i-c.e and Mary Shel ley's Frankenstei n. My central argument is that there is a secularization of Ca]vinism in both Godwin's philosophy and the sub-Godwinian Gothic novel. -
Reevaluating the Interaction Between Ancient Israel and Greece Mike Tolliver University of Missouri-St
University of Missouri, St. Louis IRL @ UMSL Theses Graduate Works 3-7-2014 The aS ges and Philosophers: Reevaluating the Interaction Between Ancient Israel and Greece Mike Tolliver University of Missouri-St. Louis, [email protected] Follow this and additional works at: http://irl.umsl.edu/thesis Recommended Citation Tolliver, Mike, "The aS ges and Philosophers: Reevaluating the Interaction Between Ancient Israel and Greece" (2014). Theses. 257. http://irl.umsl.edu/thesis/257 This Thesis is brought to you for free and open access by the Graduate Works at IRL @ UMSL. It has been accepted for inclusion in Theses by an authorized administrator of IRL @ UMSL. For more information, please contact [email protected]. The Sages and Philosophers: Reevaluating the Interaction Between Ancient Israel and Greece Michael M. Tolliver Th.M., Covenant Theological Seminary, 2013 M.Div., Covenant Theological Seminary, 2010 B.S., Business Administration, Truman State University, 2005 A Thesis Submitted to The Graduate School at the University of Missouri – St. Louis in partial fulfillment of the requirements for the degree of Masters in Philosophy August 2014 Advisory Committee Jon D. McGinnis, Ph.D. Chairperson David Griesedieck, Ph.D. C. John Collins, Ph.D. Copyright, Michael M. Tolliver, 2014 Abstract: The previously assumed late development of the Jewish sacred writings led many to conclude that the Hellenistic world greatly influenced both the content and worldview of the Hebrew authors. Though the evidence for the historical reconstruction that required the Jewish texts to develop late has been called into question, scholars have yet to reconsider the implications this has for the antiquity of the ideas contained within the Jewish writings and their influence on surrounding cultures.