By Alick Isaacs
Challenging deeply held convictions approximately Judaism, Zionism, struggle, and peace, Alick Isaacs's strive against adventure within the moment Lebanon struggle provoked him to look for the way of reconciling the belligerence of faith with its messages of peace. In his insightful readings of the texts of Biblical prophecy and rabbinic legislations, Isaacs attracts at the writings of Ludwig Wittgenstein, Jacques Derrida, Abraham Joshua Heschel, and Martin Buber, between others, to suggest an formidable imaginative and prescient of religiously encouraged peace. Rejecting the proposal of Jewish theology as a fan of struggle and vengeance, this eloquent and relocating paintings issues to the ways that Judaism could be a route to peace. A Prophetic Peace describes a tutorial undertaking referred to as conversing Peace whose objective is to carry participants of other perspectives jointly to proportion various understandings of peace.
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Extra resources for A Prophetic Peace: Judaism, Religion, and Politics
Thus, Kant proposed a league of sovereigns to settle disputes between states, and the Holy Alliance was meant to be an institution more or less of this kind. But, the state is an individual, and negation is an essential component of individuality. Thus, even if a number of states join together as a family, this league, in its individuality, must generate opposition and create an enemy. . 19 Peace, “as an ideal toward which mankind should approximate,” has no obvious place in the political process, which is individual and belligerent by its very nature.
This appellation was ultimately the foundation of a culture of violence that reverberates through the final chapters of the book of Esther, whose eagerly aggressive finale has often been ignored or suppressed by many Jewish readers. However, as Horowitz shows in some detail, this violence did not escape the attention of Victorians who read it with “bewilderment and with scorn for its sanctioning of . . ”18 In the second chapter, Horowitz moves to a review of Mordecai’s refusal to bow down to Haman.
Instead, I concluded on scanty evidence that the army—above all else—was responsible for forging the social, religious, and political behavior of Israel’s religious society. I was wrong—but not entirely. I saw something, but not everything. I saw something, but not all of what I saw was there. As Peter Medding suggests in the epigraph to this section, one of the ways in which Jews respond to violence is by trying to repair the society in which the violence against them occurs. indd 18 A Prophetic Peace 7/5/11 11:35 AM perpetuating the violence in the territories.
A Prophetic Peace: Judaism, Religion, and Politics by Alick Isaacs