イベント：島薗進先生最終講義

2013年2月6日（水）

最終講義

午後4時～（3時半より開場）、法文2号館一番大教室

題目：「日本人の死生観と宗教」

先生を囲む会

午後6時～、東京大学山上会館（構内三四郎池そば）

会費：8,000円（非常勤6,000円 学生 4,000円）

二次会

本郷周辺、開催予定・詳細未定

＊出欠の返事は下記ホームページの登録フォームから

http://taikankinen0206.jimdo.com/

EVENT: A Series of Lectures by H. de Vries

Lecture
Dec. 23, 2012
at the Van Leer Jerusalem Institute

Prof. Hent de Vries
(The Johns Hopkins University)

Miracles, Events, and Special Effects:
Global Religion in an Age of New Media

http://www.vanleer.org.il/en/node/1832


Some additional lectures also in the Hebrew University of Jerusalem

Dec. 24, 2012
18:30 at Room 5411, the Faculty of Humanities

Dec. 25, 2012
New Transformations of the Public Sphere:
Europe's Post-Secular Challenge and the Case for Deep Pragmatism
18:30 at Room 5411, the Faculty of Humanities
(Guest Lecture in the European Forum at the Hebrew University)

Dec. 31, 2012
12:30 at Room 301, the Boyar Building (the Rothberg International School)

書籍：世界宗教百科事典

書籍：世界宗教百科事典
東京：丸善出版、2012年

BOOK: B.D. Sommer, Jewish Concepts of Scripture

Benjamin D. Sommer ed.
Jewish Concepts of Scripture: A Comparative Introduction
New York: NYU Press, 2012

















Contents

1. Introduction: Scriptures in Jewish Tradition and Traditions as Jewish Scripture
Benjamin D. Sommer

2. Concepts of Scripture in the Synagogue Service
Elsie Stern

3. Oral Torah and Written Torah
Steven D. Fraade

4. Concepts of Scripture in the Schools of Rabbi Akiva and Rabbi Ishmael
Azzan Yadin-Israel

5. Concepts of Scriptural Language in Midrash
Benjamin D. Sommer

6. Concepts of Scripture among the Jews of the Medieval Islamic World
Meira Polliack

7. Concepts of Scripture in the School of Rashi
Robert A. Harris

8. Concepts of Scripture in Maimonides
James A. Diamond

9. Concepts of Scripture in Nahmanides
Aaron W. Hughes

10. Concepts of Scripture in Jewish Mysticism
Moshe Idel

11. Concepts of Scripture in Martin Buber and Franz Rosenzweig
Jonathan Cohen

12. The Pentateuch as Scripture and the Challenge of Biblical Criticism: Responses among Modern Jewish Thinkers and Scholars
Baruch J. Schwartz

13. Concepts of Scripture in Yehezkel Kaufmann
Job Y. Jindo

14. Concepts of Scripture in Moshe Greenberg
Marc Zvi Brettler

15. Concepts of Scripture in Mordechai Breuer
Shalom Carmy

16. Scripture and Modern Israeli Literature
Yael S. Feldman

17. Scripture and Israeli Secular Culture
Yair Zakovitch

書籍：宇都宮輝夫『宗教の見方』

宇都宮輝夫
宗教の見方：人はなぜ信じるのか
東京：勁草書房、2012年

書籍：島薗進『現代宗教とスピリチュアリティ』

島薗進
現代宗教とスピリチュアリティ
（現代社会学ライブラリー8）
東京：弘文堂、2012年

BOOK: R. J. Sacks, A Letter in the Scroll

Rabbi Jonathan Sacks
(Chief Rabbi of the United Hebrew Congregation of the Commonwealth)
A Letter in the Scroll: Understanding Our Jewish Identity and Exploring the Legacy of the World's Oldest Religion
New York: Free Press, 2000



   I was a student on my own personal journey, searching for an understanding of Judaism. My travels took me to New York, where for the first time I met one of the world's great Jewish leaders, the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneersohn. We met and talked, and I was deeply impressed. For the next few days I was in a state of turmoil. I now felt the pull of Jewish spirituality as never before. But could I really embrace this life, which seemed so narrow after the broad expanses of Western culture? Where in this world was there a place for Mozart and Milton, Beethoven and Shakespeare? Where in this focused existence was there room for the glittering achievements of the European mind? I wrote a note to the Rebbe and told him of my conflict. I wanted to live more fully as a Jew, but at the same time I was reluctant to give up my love of art and literature, music and poetry, most of which had been created by non-Jews and had nothing to do with Judaism.
   The Rebbe wrote me back an answer in the form of a parable. Imagine, he said, two people, both of whom have spent their lives carrying stones. One carries rocks, the other diamonds. Now imagine that they are both asked to carry a consignment of emeralds. To the man who has spent his life transporting rocks, emeralds too are rocks--a burden, a weight. After a lifetime, that is how he sees what he is asked to carry. But to the man who has spent his life carrying diamonds, emeralds too are precious stones--different, to be sure, but still things of value and beauty. So it is, he said, with different civilizations and faiths. To the person for whom faith is just a burden, so too are other faiths. He does not value his own. How then can he value someone else's? But to the person to whom his own faith is precious, so too are others. Because he cherishes his own, he values someone else's. His may be diamonds, the other emeralds, but he sees the beauty in each. So, the Rebbe ended, in most cases if not all you will find that your attachment to Judaism will heighten your appreciation of the gifts of other cultures. In other words, the more deeply you value what is yours, the more you will value the achievements of others.
(pp. 209-211)

LECTURE: Yosef Ofer, The Addenda of Nahmanides for his Torah Commentary

פרופ. יוסף עופר

תוספות רמב"ן לפירושו לתורה שנכתבו בארץ ישראל

שיעור באוניברסיטת בן-גוריון, 2011

Prof. Yosef Ofer,

The Addenda of Nahmanides for his Torah Commentary written in the Land of Israel

at the Ben-Gurion University, 2011
 
uploaded on YouTube

https://www.youtube.com/watch?v=PRqwOruTiPE

cf. Yosef Ofer, "The Two List of Addenda to Nahmanides' Torah Commentary: Who Wrote Them?," Jewish Studies Quarterly, vol. 15 (2008), pp. 321-352

Events in the JNUL, December 2012

אירועים בספרייה הלאומית:

חקרי תפילה ופיוט
יום ה', 20 בדצמבר, 20:00

http://web.nli.org.il/sites/NLI/Hebrew/library/events/EventsCalendar/Pages/NLI-events-2012-12-20--Daniel-Goldshmidt.aspx

המקורות הערביים של הפילוסופיה היהודית בימי הביניים
יום ב', 24 בדצמבר, 20:00

http://web.nli.org.il/sites/NLI/Hebrew/library/events/EventsCalendar/Pages/NLI-events-2012-12-24--Arabic-origins-of-Medieval-Jewish-Philosophy.aspx

BOOK: Satlow, Creating Judaism

Michael L. Satlow
Creating Judaism: History, Tradition, Practice
New York: Columbia University Press, 2006



   Typically, we see the nineteenth-century lives of German Jews through the lens of the Holocaust. Their pact with modernity was quixotic, their end tragic; they were never in the end successful in integrating. Yet in their choice to confront modernity head-on, German Jews had little choice. Eastern European Jews had an encounter with modernity that was no less trans-formative, even if their response was different. Judaism as we understand the term today was, by and large, the product of this encounter with modernity. The textual traditions, concepts, and ritual practices, as we have seen, of course have long and convoluted histories. But the way that we call Judaism is distinctly modern, and the place that understanding gives to ideology differentiates it from previous understanding of Jewish life and practice. What ideology gains in terms of coherence and rational justification, though, it also loses in terms of elasticity; it prepares the ground not for a single but diverse Judaism but for multiple Jewish movements, each distinguishing and defining itself against the others. Nineteenth-century Europe thus gave birth not only to Judaism but to the different movements of Judaism as well. Now each Western Jewish movement--whether neo-Orthodox, Haredi (Ultra-Orthodox), Conservative, Hasidic, Reform, or (later) Reconstructionist--would orient and justify itself according to a particular ideology, a legacy that is still very much alive.
(p. 252)

   Judaism, I have argued, cannot serve as the subject of a verb; it cannot "do" anything. Judaism neither believes nor prescribes, it does not think or say. Jews, not Judaism, have agency. Judaism cannot, therefore, be seen as posessing some transhistorical essence or single defining characteristic. To talk of the Judaism of a particular historical community makes far more sense than to refer to Judaism writ large.
   This refusal to understand Judaism as more than a collection of religious communities that have only a family resemblance to each other should at the same time not obscure the fact that there is a family resemblance between them. If today many people overemphasize, even by implication, the universality of Judaism, others err on the other side by not taking seriously that Jewish communities have almost always seen themselves as part of the same family and have a variety of texts and practices that link them. These characteristics, which are hardly universal across time and space, nevertheless can be charted. One Jewish community might understand its claim to be "authentically" Israel to be rooted in genetics, while another community's claim might be made on the basis of religious faith; both, however share their self-identification as Israel. Although Jewish communities, and the individuals within them, have widely diverse understandings of basic theological concepts, such as God and Torah, the vast majority share the assumption that to be authentic those beliefs must be grounded in "canonical" texts. If texts constitute one form of tradition, a set of practices constitute another. Some rituals have been remarkably persistent (although not always practiced--or practiced regularly--by the majority of a Jewish community), even if interpreted in radically different ways. Judaism constitutes a map of the ways in which real historical communities of Jews have defined themselves and struggles with their tradition.
(p. 289)

   It is not helpful for either religious or secular people, Jews or not, to think of religion as pious naivete. If such a stance lessens the humanity of the religious, it also deprives the secular of a rich set of human resources. The stories of Judaism, Christianity, Islam, and all other religions are not stories of abstract, childish systems but of human beings wrestling with profoundly human problems. We do not have to accept the answers of a given faith community to find something useful in them, either as individuals or communities. When I, as an individual, confront the "big" questions of life, death, and evil, I want to see what answers are out there--all of them. When I, as a citizen, debate important matters of public policy, I want to hear different perspectives. Just because I am a Jew who rejects the assertion that Christ is the son of God and who consistently votes for "pro-choise" candidates does not mean that I do not want to be challenged by or learn from Catholic bishops insisting on the preciousness of all life. Some of these resources will be more useful to us than others, and some might be simple repellent. But to reject the answers of religious thinkers just because they are religious is to throw out the baby with the bathwater.
(p. 294)