[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"doc-detail-38946-en":3,"doc-seo-38946-105":30,"detail-sidebar-cat-0-en-105":92},{"code":4,"msg":5,"data":6},0,"success",{"doc_id":7,"user_id":8,"nickname":9,"user_avatar":10,"doc_module":4,"category_id":11,"category_name":12,"doc_title":13,"doc_description":14,"doc_content":15,"file_id":16,"file_url":17,"file_type":18,"file_size":19,"view_count":20,"is_deleted":4,"is_public":21,"is_downloadable":21,"audit_status":21,"page_count":22,"language":23,"language_code":24,"site_id":25,"html_lang":24,"table_of_contents":26,"faqs":27,"seo_title":13,"seo_description":14,"update_tm":28,"read_time":29},38946,962075006959,"Anda","https://ap-avatar.wpscdn.com/avatar/e0002397efbe92a78e?_k=1776741047341049297",9,"Religion & Spirituality","Anti-Judaism: The Western Tradition","Anti-Judaism: The Western Tradition by David Nirenberg examines how Western societies have repeatedly thought about Judaism across millennia, often through words and categories like Jew, Hebrew, Israelite, and Israel whose usage can far exceed the size of Jewish populations in the same places. Focusing on the “history of thinking,” the book asks what social, intellectual, and political work such thinking performed, how it shaped later modes of thought, and what consequences it had for the lived possibilities of Jews. The introduction frames Judaism as a tool in Western intellectual workshops, arguing that inquiry into Jewish questions reveals how inherited concepts constrain thinking.","Anti-Judaism  \nTHE WESTERN TRADITION  \nDavid Nirenberg  \nDedication  \nFor Isabel, for Ricardo, and for Alex  \nEpi graph  \nHe that doth love, and love amisse,  \nThis worlds delights before true Christian joy, Hath made a Jewish choice . . .  \nAnd is a Judas-Jew  \n—GEORGE HERBERT,“SELF-CONDEMNATION” [1633]  \nCONTENTS  \nCover Title Page Dedication Epi graph  \nINTRODUCTION  \nThinking about Judaism, or the Judaism of Thought  \nCHAPTER 1  \nThe Ancient World: Egypt, Exodus, Empire  \nCHAPTER 2  \nEarly Christianity: The Road to Emmaus, The Road to Damascus  \nCHAPTER 3  \nThe Early Church: Making Sense of the World in Jewish Terms  \nCHAPTER 4  \n“To Every Prophet an Adversary”: Jewish Enmity in Islam  \nCHAPTER 5  \n“The Revenge of the Savior”: Jews and Power in Medieval Europe  \nCHAPTER 6  \nThe Extinction of Spain’s Jews and the Birth of Its Inquisition  \nCHAPTER 7  \nReformation and Its Consequences  \nCHAPTER 8  \n“Which Is the Merchant Here, and Which the Jew?”: Acting Jewish in Shakespeare ’s England  \nCHAPTER 9  \n“Israel” at the Foundations of Christian Politics: 1545–1677  \nCHAPTER 10  \nEnlightenment Revolts against Judaism: 1670–1789  \nCHAPTER 11  \nThe Revolutionary Perfection of the World: 1789–?  \nCHAPTER 12  \nPhilosophical Struggles with Judaism, from Kant to Heine  \nCHAPTER 13  \nModernity Thinks with Judaism  \nEPILOGUE:  \nDrowning Intellectuals Acknowledgments  \nNotes Index  \nCopyright  \nAlso by David Nirenberg  \nIntroduction  \nTHINKING ABOUT JUDAISM, OR THE JUDAISM OF THOUGHT  \nFOR SEVERAL THOUSAND years people have been thinking about  \nJudaism . Ancient Egyptians spent a good deal of papyrus on the Hebrews; early (and not so early) Christians filled pages attempting to distinguish between Judaism and Christianity, the New Israel and the Old; Muhammad’s followers pondered their Prophet’s relation to Jews and “Sons of Israel”; medieval Europeans invoked Jews to explain topics as diverse as famine, plague, and the tax policies of their princes . And in the vast archives of material that survive from Early Modern and Modern Europe and its cultural colonies, it is easy enough to demonstrate that words like Jew, Hebrew, Semite, Israelite, and Israel appear with a frequency stunningly disproportionate to any populations of living Jews in those societies .  \nWe all know that there are differences as well as similarities between these words . Jew is not the same as Hebrew, Israelites are not Israelis, Israeli need not mean Zionist or Jew (or vice versa), and many who have been called “Jew” or “Judaizer” in no way identify with Judaism at all. Yet all of these and numerous other words exist in close proximity to each other, and have so often  \nbled together across the long history of thought that, for the sake of simplicity, we can call our topic the history of thinking about“Judaism .”  \nWhy did so many diverse cultures—even many cultures with no Jews living among them—think so much about Judaism? What work did thinking about Judaism do for them in their efforts to make sense of their world? Did that work in turn affect the ways in which future societies could or would think with Judaism? And how did this history of thinking about Judaism affect the future possibilities of existence for living Jews?  \nThese are the questions I take up in this book. They are dauntingly, even laughably, large: roughly equivalent to asking how what people have thought in the past—the history of ideas—affects what and how people think in the future . That question once animated the discipline of history. It is seldom asked explicitly today, both because it is so large and because many historians, philosophers, and other students of human cognition have become (rightly) suspicious of any easy answers to it. And yet, even if such questions have no easy answers, without asking them we cannot become self-conscious about how we think, either about past worlds or about our own .  \nIt is with that dilemma in mind that I offer you this account of the labor done by J","cbCailWg6WsHDaO6","https://ap.wps.com/l/cbCailWg6WsHDaO6","pdf",3208041,7,1,879,"English","en",105,"# Introduction\n## Thinking about Judaism, or the Judaism of Thought\n# Chapter 1: The Ancient World: Egypt, Exodus, Empire\n# Chapter 2: Early Christianity: The Road to Emmaus, The Road to Damascus\n# Chapter 3: The Early Church: Making Sense of the World in Jewish Terms\n# Chapter 4: “To Every Prophet an Adversary”: Jewish Enmity in Islam\n# Chapter 5: “The Revenge of the Savior”: Jews and Power in Medieval Europe\n# Chapter 6: The Extinction of Spain’s Jews and the Birth of Its Inquisition\n# Chapter 7: Reformation and Its Consequences\n# Chapter 8: “Which Is the Merchant Here, and Which the Jew?”: Acting Jewish in Shakespeare’s England\n# Chapter 9: “Israel” at the Foundations of Christian Politics: 1545–1677\n# Chapter 10: Enlightenment Revolts against Judaism: 1670–1789\n# Chapter 11: The Revolutionary Perfection of the World: 1789–?\n# Chapter 12: Philosophical Struggles with Judaism, from Kant to Heine\n# Chapter 13: Modernity Thinks with Judaism\n# Epilogue: Drowning Intellectuals","[{\"question\":\"What guiding questions does the introduction pose about Judaism and Western thought?\",\"answer\":\"It asks why diverse cultures—even without Jews present—thought so much about Judaism, what that thinking accomplished in making sense of the world, and how this history of thinking shaped future possibilities for living Jews.\"},{\"question\":\"How does the book define its topic as a “history of thinking about Judaism”?\",\"answer\":\"It focuses on the ways words and concepts (Jew, Hebrew, Semite, Israelite, Israel) circulated and became entangled across long intellectual histories, even when their meanings and affiliations differed.\"},{\"question\":\"What role does the author claim for the history of ideas in understanding how people think today?\",\"answer\":\"The author argues that studying how past societies used concepts like “Jewish questions” helps make thinkers self-conscious about constraints on their own habits of thought and interpretive 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guiding questions does the introduction pose about Judaism and Western thought?","Question",{"text":76,"@type":77},"It asks why diverse cultures—even without Jews present—thought so much about Judaism, what that thinking accomplished in making sense of the world, and how this history of thinking shaped future possibilities for living Jews.","Answer",{"name":79,"@type":74,"acceptedAnswer":80},"How does the book define its topic as a “history of thinking about Judaism”?",{"text":81,"@type":77},"It focuses on the ways words and concepts (Jew, Hebrew, Semite, Israelite, Israel) circulated and became entangled across long intellectual histories, even when their meanings and affiliations differed.",{"name":83,"@type":74,"acceptedAnswer":84},"What role does the author claim for the history of ideas in understanding how people think today?",{"text":85,"@type":77},"The author argues that studying how past societies used concepts like “Jewish questions” helps make thinkers self-conscious about 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