[1] Maʼamarim be-Hilkhot deʻot meyusadim ʻal divre Ḥazal -- 3. Sheʼelot u-teshuvot ba-halakhah.

Existentialism and Sociology is the first work to systematically and critically analyze the existential ideas of Jean-Paul Sartre and to demonstrate their importance and connection to central sociological categories found in the theories of Weber, Durkheim, Freud, Mead, and others.

This book philosophically discusses the educational challenges of dwelling poetically, which, according to Martin Heidegger, means learning from great poems how to live a worthy life and relate authentically to beings and to Being. The gifts of great poetry are carefully described and concrete approaches are presented that the educator can adopt.

In chapter one I cover the basic concepts developed in Being and Nothingness, notable those of "temporality," "negation," "anguish" and "bad faith." In chapter two I move from the individual as the center of free action, to the individual in relation to the Other. In chapter three I attempt to unify the perspectives in the first two chapter and present a theory of action. In chapter four I introduce the reader to the Critique and establish its thematic links with Being (...) and Nothingness. In chapter five I analyze the ramifications of the concept of the practico-inert, which, for Sartre, is inseparable from human sociality. In chapter six I deal with the concept of organization, which refers to the contradictions within the social group as it moves into advanced stages of social integration. In chapter seven I cover the concepts of power and authority. Chapter eight deals with the idea of dialectical humanism and highlights essential concepts in the work by way of concluding it. --Introduction. (shrink)

Maran ha-g. R. A. Y. L. Shṭinman z. ts. ṿe-ḳ.l. -- Rabotenu meʼore ha-dor -- Ḳiyum ha-ʻolam ʻa. y. Torah be-mishnat rabotenu -- Maran Rabi Gedalyah Aizman z. ts. ṿe-ḳ.l.

성호 이익의 저서 『성호사설』의 글 중에서 저자 성호 선생의 사유와 생애를 뚜렷이 보여주는 작품만을 선별하여 구성하였다. 『성호사설』에 수록된 글들은 성호가 40세 전후부터 평소에 공부하거나 생활하거나 제자들을 가르치다가 떠오른 생각이나 의문들을 적어둔 것들이다. 성호는 그 글들을 차곡차곡 모아두었다가 나이가 80세에 가까워지자 그 글들을 꺼내어 정리했다. 40여년에 걸친 학문의 총 결산이 곧 『성호사설』인 것이다. 여기에서‘사설’은 한자로 僿說로 ‘자질구레한 논설’이라는 뜻이다. 『성호사설』은 폭넓은 지식을 담고 있다는 점에서는 백과사전과 비슷하지만 그와 결정적으로 구분되는 점은 실학자로서의 ‘투철한 문제의식’과 ‘높은 식견’을 보여준다. 『성호사설』에 담긴 광범위한 지식은 그저 (...) 흥밋거리나 ‘지식을 위한 지식’으로 나열된 것이 아니다. 어떻게 하면 하층민이 더 잘살 수 있을까, 열심히 일하는 사람이 더 가난해지고 놀고먹는 자들이 특권을 유지하는 부조리를 어떻게 하면 청산할 수 있을까, 어떻게 하면 부당하게 잊힌 사람들이 정당한 평가를 받게 할 수 있을까 등의 질문에 답하며 문제를 구체적이면서도 치밀하고 깊이 있게 파고들기 위한 지식인 것이다. (shrink)

How did one of the greatest Jewish thinkers of the 20th century grapple with the founding of Israel and the Israeli-Palestinian conflict—one of the most significant political conflicts of his time? Samuel Hayim Brody traces the development of Martin Buber's thinking and its implications for the Jewish religion, for the problems posed by Zionism, and for the Zionist-Arab conflict. Beginning in turbulent Weimar Germany, Brody shows how Buber's debates about Biblical meanings had concrete political consequences for anarchists, socialists, Zionists, Nazis, (...) British, and Palestinians alike. Brody further reveals how Buber's passionate commitment to the rule of God absent an intermediary came into conflict in the face of a Zionist movement in danger of repeating ancient mistakes. Brody argues that Buber's support for Israel stemmed from a radically rich and complex understanding of the nature of the Jewish mission on earth that arose from an anarchist reading of the Bible. (shrink)