解经的理想化:赫尔曼·科恩的理性宗教源于迈蒙尼德

IF 0.2 2区 哲学 0 PHILOSOPHY
J. Diamond
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引用次数: 18

摘要

当迈蒙尼德重读他的资料,以调和圣经和拉比文本与理性的要求时,赫尔曼·科恩,在他的“理性宗教”的构建中,重读了迈蒙尼德对这些相同文本的重读。迈蒙尼德的犹太教经常将来源与科恩的理性宗教联系起来,通过提供一个语言学的锚点,将一个术语或诗句,现在通过更现代的历史和进化的视角,推向其最终的理性注入的意义。本文将探讨他们的作品中迄今为止被忽视的一个特征,这个特征将迈蒙尼德和科恩联系在一起,同时也将他们区分开来:他们共同拥有的“犹太性”,这在他们的作品中弥漫着最犹太的所有练习中是显而易见的,圣经和米德拉西的注释。他们的训诂网系统地广泛地散布在希伯来圣经的各处,但他们往往对同一段经文或校对文本提供高度不同的解读。科恩引用了许多相同的资料,对迈蒙尼德的理性主义进行了翻新,但同时也经常将他们置于战斗的话语中,以颠覆和重新定位迈蒙尼德的注释。神圣的名字的概念,“形象”(tselem)的上帝,“接近”上帝,神圣的“荣耀”(kavod)仔细检查,以证明这两个开创性的犹太思想家之间的互文关系。虽然科恩可能误读了迈蒙尼德对经文的重读,但在他对经文的训诂重组和重新调整中,他仍然是一个真正的解释学弟子。科恩对迈蒙尼德文本的程序化训诂理想化,重建了一个新的康德化的上帝,这与迈蒙尼德的话语形成了共同的基础,贯穿了七个世纪的典型犹太企业。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Exegetical Idealization: Hermann Cohen’s Religion of Reason Out of the Sources of Maimonides
While Maimonides reread his sources to reconcile biblical and rabbinic texts with the demands of reason, Hermann Cohen, in his construction of a “religion of reason,” rereads Maimonides’ rereadings of those very same texts. Maimonides’ Judaism often bridges the sources toward Cohen’s religion of reason by providing a philological anchor that nudges a term or verse now viewed through a more modern historical and evolutionary lens toward its ultimate reason-infused meaning. This paper will explore a hitherto neglected feature of their oeuvres that unites Maimonides and Cohen as much as it distinguishes them: the “Jewishness” shared by both, as evident in the most Jewish of all exercises that suffuses both their works, biblical and midrashic exegesis. Their exegetical nets are systematically cast widely throughout the breadth of the Hebrew Bible, but more often than not they offer highly discrepant readings of the same passage or prooftext. Cohen’s referencing of many of the same sources appeals to their Maimonidean rationalist refurbishment, but at the same time often places them in combative discourse in order to subvert and reorient Maimonides’ exegesis. The notions of divine names, the “image” (tselem) of God, “nearness” to God, and divine “glory” (kavod) are closely examined to demonstrate this intertextual relationship between these two seminal Jewish thinkers. While Cohen may be misreading Maimonides’ rereading of scripture, he remains a true hermeneutical disciple in his exegetical restructuring and realignment of scripture. Cohen’s programmatic exegetical idealization of Maimonidean prooftexts to reconstruct a new Kantianized God forms a common ground of discourse with Maimonides that traverses seven centuries of a quintessential Jewish enterprise.
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来源期刊
CiteScore
0.40
自引率
25.00%
发文量
12
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