New Models of Religious Diversity: Modern Judaism beyond the Scylla of “Political” and the Charybdis of “Religious”
This essay is a response to Julie Cooper’s piece in this volume. In her essay, Cooper insightfully analyzes ways in which the rise of the modern state has imposed “religious” forms of identification on Jews, and she engages a series of early twentieth-century Zionist thinkers who resisted and challe...
| Published in: | Political theology |
|---|---|
| Main Author: | |
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
|
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Routledge, Taylor and Francis Group
[2020]
|
| In: |
Political theology
|
| Standardized Subjects / Keyword chains: | B
Judaism
/ Religion
/ Politics
|
| RelBib Classification: | AD Sociology of religion; religious policy BH Judaism ZC Politics in general |
| Further subjects: | B
Sovereignty
B Translation B Rabbinic Judaism B Jewish politics B Liberalism |
| Online Access: |
Volltext (Resolving-System) |
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| 520 | |a This essay is a response to Julie Cooper’s piece in this volume. In her essay, Cooper insightfully analyzes ways in which the rise of the modern state has imposed “religious” forms of identification on Jews, and she engages a series of early twentieth-century Zionist thinkers who resisted and challenged that problematic imposition. I build on Cooper’s analysis, highlighting ways in which even these thinkers may still be caught up in the very paradigm that they sought to challenge. Yet despite their limitations, I suggest that it is precisely by engaging more deeply with such thinkers that theorists today can extend and continue the critique that they initiated. By gaining greater awareness of the ways in which useful critiques of “religionization” can still succumb to problematic “politicization,” and vice versa, theorists can better position themselves to draw on past texts and thought in order to challenge the hegemony of dominant “political” and “religious” options. | ||
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