Background
Fackenheim, Emil Ludwig was born on June 22, 1916 in Halle, Germany. Emigrated to Canada, 1940, moved to Israel, 1983. Son of Julius and Meta (Schlesinger) Fackenheim.
(CONTENTS: Chapter I. Is There a God? Chapter II. Is God O...)
CONTENTS: Chapter I. Is There a God? Chapter II. Is God One? Chapter III. Why Do We Believe God Created the World? Chapter IV. How Do We Picture God in Our Mind? Chapter V. Why Does God Permit Evil? Chapter VI. What is Man? Chapter VII. How Right is Right? How Wrong is Wrong? Can We Choose Between Them? Chapter VIII. Why Do We Pray? Chapter IX. Are Men Immortal? Chapter X. Why Do We Remain Jews? Chapter XI. Why Are There Divisions in Judaism? Chapter XII. On What Do Jews and Christians Disagree?
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(Emil Fackenheim is one of the country's most distinguishe...)
Emil Fackenheim is one of the country's most distinguished philosophers. In this highly readable volume, he presents both an introduction to Judaism and an analysis of its essence in light of the Holocaust and the creation of the state of Israel.
http://www.amazon.com/gp/product/0671462431/?tag=2022091-20
(Emil Fackenheim is one of the country's most distinguishe...)
Emil Fackenheim is one of the country's most distinguished philosophers, and "to mention his name, " said Eugene B. Borowitz, "is to conjure up visions of Kierkegaard, Elie Wiesel, Martin Buber, and Franz Rosenzweig." In this highly readable volume, he presents both an introduction to Judaism and an analysis of its essence in light of the Holocaust and the creation of the state of Israel. He begin...
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( In 1926 Martin Buber published a groundbreaking essay t...)
In 1926 Martin Buber published a groundbreaking essay titled "The Man of Today and the Jewish Bible." Reprinted numerous times since, that essay has helped several generations of Jews and Christians to find a believing contact with what to Christians is the Old Testament and to Jews, the Ta'nach. More than sixty years later the task must be redone. The Central European intellectuals of whom Buber wrote in 1926 were disillusioned with modern secularism. Jews of today, having suffered the Holocaust and experienced the rise of the State of Israel, must find new ways to make meaningful contact with the Bible. Emil L. Fackenheim provides a modern interpretation of the Bible for the Jew of today and presents new possibilities for a shared Jewish-Christian reading. His book will be of considerable importance to students of Jewish thought and to anyone interested in issues of Jewish-Christian dialogue.
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( For nineteenth-century thinkers, the central problem of...)
For nineteenth-century thinkers, the central problem of religious consciousness in the modern West was the tension between prevailing concepts of individual autonomy and the traditional Judaeo-Christian claim for divine revelation. The God Within brings together ten of Professor Emil Fackenheim's essays on the German Idealists who struggled to resolve this tension. This philosophic preoccupation found its most searching and comprehensive expression, when the traditional notion of 'God as Transcendent' was reconceptualized as 'the God within.' The internalization of God's `otherness' reached its climax with Hegel, the subject of Fackenheim's earlier work, The Religious Dimension in Hegel's Thought. This long-awaited companion to that volume examines the earlier stages of the process, beginning with its initiator, Kant, then considering Schelling in both his earlier and later phases, and finally, looking once more at Hegel. The investigation of this movement, together with the related themes of history and the literary arts, leads to reflection on the significance of taking historicity seriously. Included is the classic, much-cited article `Metaphysics and Historicity,' which connects the philosophy of German Idealists to twentieth-century questions of historicity and existential thought in particular. The previously unpublished essay `Schelling in 1800-1801: Art as Revelation,' provides an overview of philosophical history from Kant through Fichte and Schleiermacher, to the later Schelling. All the essays gathered here are concerned with the radical singularity of history and existence on the one hand and the demands of philosophical truth on the other. They are informed by Professor Fackenheim's engagement with the profound philosophical challenges of our day--particularly his efforts, as a Jewish theologian, to confront the horrors of the Holocaust. We see, through Fackenheim's exposition, how these thinkers sought to come to terms with the presence of radical evil, a problem whose modern relevance is explored in this volume's epilogue, the 1988 essay `Holocaust and Weltanschauung: Philosophical Reflections on Why They Did It.'
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( Emil Fackenheim’s life work was to call upon the w...)
Emil Fackenheim’s life work was to call upon the world at large—and on philosophers, Christians, Jews, and Germans in particular—to confront the Holocaust as an unprecedented assault on the Jewish people, Judaism, and all humanity. In this memoir, to which he was making final revisions at the time of his death, Fackenheim looks back on his life, at the profound and painful circumstances that shaped him as a philosopher and a committed Jewish thinker. Interned for three months in the Sachsenhausen concentration camp after Kristallnacht, Fackenheim was released and escaped to Scotland and then to Canada, where he lived in a refugee internment camp before eventually becoming a congregational rabbi and then, for thirty-five years, a professor of philosophy. He recalls here what it meant to be a German Jew in North America, the desperate need to respond to the crisis in Europe and to cope with its overwhelming implications for Jewish identity and community. His second great turning point came in 1967, as he saw Jews threatened with another Holocaust, this time in Israel. This crisis led him on a pilgrimage to Jerusalem and ultimately back to Germany, where he continued to grapple with the question, How can the Jewish faith—and the Christian faith—exist after the Holocaust? “An ‘epoch-making’ autobiography.”—Arnold Ages, Jewish Tribune
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Fackenheim, Emil Ludwig was born on June 22, 1916 in Halle, Germany. Emigrated to Canada, 1940, moved to Israel, 1983. Son of Julius and Meta (Schlesinger) Fackenheim.
Student, University Halle, 1938. Student, University Aberdeen, Scotland, 1940. Doctor of Philosophy in Philosophy, University Toronto, Canada, 1945.
Doctor of Laws, Laurentian University, Sudbury, Ontario, 1969. Doctor of Laws, Sir George Williams University, Montreal, Quebec, 1971. Doctor of Divinity, St. Andrew's College, Saskatoon, Saskatchewan, 1972.
Doctor of Hebrew Literature, Hebrew Union College, Cincinnati, 1974. D.L., Barry University, Miami, Florida, 1983.
Rabbi, 1939; rabbi Congregation Anshe Sholom, Hamilton, Ontario, Canada, 1943-1948. Lecturer University Toronto, 1948—1953, assistant professor, 1953—1957, associate professor, 1957—1960, professor, 1960—1983, professor emeritus, 1983—2003. Visiting professor Hebrew University, 1982-1985.
Fellow Institute Contemporary Jewry, Hebrew University, from 1985.
( Emil Fackenheim’s life work was to call upon the w...)
( For nineteenth-century thinkers, the central problem of...)
(Emil Fackenheim is one of the country's most distinguishe...)
( In 1926 Martin Buber published a groundbreaking essay t...)
(Emil Fackenheim is one of the country's most distinguishe...)
(CONTENTS: Chapter I. Is There a God? Chapter II. Is God O...)
Eackenheim’s PhD dealt with Greek influences on Medieval Arabic philosophy, but he has a wide range of intellectual and practical interests. He is famous for attempting to come to terms with the Holocaust by positing an extra commandment to 613 incumbent upon traditional Jews. His 6l4th commandment is not to give Hitler a Posthumous victory.
He advocates supporting the Jewish people, and by extension the State of Israel, at all times. Various religious and political taiticisms have been levelled at this position. However, Fackenheim continues to draw large audiences wherever he goes, because of his refusal to ignore the philosophical dimensions of the destruction wrought by the Holocaust.
Married Rose Komlodi, December 28, 1957. Children– Michael Alexander, Susan Sheila, David Emmanuel, Joseph Jonatan.