JUDAISM AS A SECULAR SYSTEM OF MEANING:THE WRITINGS OF AHAD HAAM
JUDAISM AS A SECULAR SYSTEM OF MEANING:THE WRITINGS OF AHAD HAAM
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犹太教作为世俗的意义体系:阿哈德·哈姆的著作
DOI：
10.1093/jaarel/52.3.547
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发表时间：
1984
影响因子：
0.9
通讯作者：
Laurence J. Silberstein
中科院分区：
文献类型：
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作者：
Laurence J. Silberstein
犹太人的情况再次提出了一个相当独特的画面，由于犹太人在西方世界的社会存在和犹太教作为一个宗教传统的特点。犹太教作为一种宗教传统和一个民族实体的特殊性意味着它的可继承性问题本身就意味着所谓的“犹太身份危机”。犹太复国主义者试图从民族认同的角度重新定义犹太性，因此具有矛盾的性质，一方面，为犹太人的存在重新建立一个客观的可接受性结构，而另一方面，对宗教犹太教作为犹太人存在的理由的主张提出质疑，这种矛盾表现在以色列“教会”和国家之间持续的困难中。（170）伯杰描述了侵蚀传统社会宗教基础的过程，导致了独特的现代西方社会和文化状况，他发现犹太人的情况不能轻易地归入他的范畴。伯杰认为，世俗化，即”社会和文化部门摆脱宗教机构和象征的统治的过程”（107），给宗教机构带来了危机。随着越来越多的人“不从宗教解释中获益地看待世界和自己的生活”（108），宗教机构发现越来越难以使自己的继续存在合法化，并“在一个不再理所当然地认为他们对现实的定义的环境中继续前进”（156）。在基督教世界，对世俗化的主要反应是制定替代神学解释，以努力为基督教的继续存在找到新的宗教合法性。为了应对现代化的力量，个人和团体重新定义了
The Jewish case again presents quite a distinctive picture, as a result both of the peculiarities of Jewish social existence in the western world and of Judaism as a religious tradition... the peculiarity of Judaism as a religious tradition and an ethnic entity means that the problem of its plausibility ipso facto entails the so-called'crisis of Jewish identity.'The Zionist attempt to redefine Jewishness in terms of a national identity thus has the ambivalent character of, on the one hand, re-estabilishing an objective plausibility structure for Jewish existence, while, on the other hand, putting into question the claim of religious Judaism to being the raison d'etre of Jewish existence-an ambivalence manifested in the ongoing difficulties between'church'and state in Israel.(170)Having described the processes that eroded the religious foundations of traditional societies leading to the unique modern Western social and cultural situation, Berger found that the Jewish case cannot be easily subsumed under his categories. According to Berger, secularization," the process by which sectors of society and culture are removed from the domination of religious institutions and symbols"(107), has generated a crisis for religious institutions. With a growing number of people" who look upon the world and their own lives without the benefit of religious interpretations"(108), religious institutions find it increasingly difficult to legitimate their own continued existence and" to keep going in a milieu that no longer takes for granted their definition of reality"(156). In the Christian world, the dominant response to secularization was the formulation of alternative theological interpretations in an effort to find new religious legitimations for the continued existence of Christianity. In response to the forces of modernity, individuals and groups redefined the