No Religion without Idolatry
Mendelssohn's Jewish Enlightenment
Publication Year: 2012
Moses Mendelssohn (1725–1786) is considered the foremost representative of Jewish Enlightenment. In No Religion without Idolatry, Gideon Freudenthal offers a novel interpretation of Mendelssohn’s general philosophy and discusses for the first time Mendelssohn’s semiotic interpretation of idolatry in his Jerusalem and in his Hebrew biblical commentary. Mendelssohn emerges from this study as an original philosopher, not a shallow popularizer of rationalist metaphysics, as he is sometimes portrayed. Of special and lasting value is his semiotic theory of idolatry.
From a semiotic perspective, both idolatry and enlightenment are necessary constituents of religion. Idolatry ascribes to religious symbols an intrinsic value: enlightenment maintains that symbols are conventional and merely signify religious content but do not share its properties and value. Without enlightenment, religion degenerates to fetishism; without idolatry it turns into philosophy and frustrates religious experience. Freudenthal demonstrates that in Mendelssohn’s view, Judaism is the optimal religious synthesis. It consists of transient ceremonies of a “living script.” Its ceremonies are symbols, but they are not permanent objects that could be venerated. Jewish ceremonies thus provide a religious experience but frustrate fetishism. Throughout the book, Freudenthal fruitfully contrasts Mendelssohn's views on religion and philosophy with those of his contemporary critic and opponent, Salomon Maimon. No Religion without Idolatry breaks new ground in Mendelssohn studies. It will interest students and scholars in philosophy of religion, Judaism, and semiotics.
Published by: University of Notre Dame Press
Title Page, Copyright Page
I discussed my ideas concerning idolatry and enlightened Judaism with friends and colleagues. I am grateful for their suggestions and criticism. In an early stage of my work, Ursula Goldenbaum, . . .
This book has a direct and an indirect topic. Its immediate subject matter is Moses Mendelssohn’s conception of enlightened Judaism; its indirect topic is the very possibility of enlightened religion. Drawing . . .
Chapter 1: Mendelssohn: Common Sense, Rational Metaphysics, and Skepticism
Mendelssohn’s philosophy of religion depends on an argument on what can and cannot be known. It is therefore necessary to elaborate his basic epistemological and metaphysical views prior to a discussion of his views
Chapter 2: Salomon Maimon: The Radical Alternative to Mendelssohn
One chapter in Maimon’s autobiography is titled “Mendelssohn — A Chapter Devoted to the Memory of a Worthy Friend.” And yet, in spite of the expression “worthy friend” and the many positive things Maimon . . .
Chapter 3: The Truth of Religion
Mendelssohn’s epistemic and linguistic skepticism does not affect his trust in natural religion. Its essentials — the belief in God, providence, and afterlife — are accessible to sound reason on the basis of empirical . . .
Chapter 4: The Language of Action in Biblical Times
The truths of natural religion are revealed “through nature and thing, but never through word and script” (Jerusalem, 90). However, Judaism is revealed through word and script, and moreover, it is so transmitted . . .
Chapter 5: Idolatry: Egyptian and Jewish
In Jerusalem Mendelssohn discusses the threat of idolatry inherent to the use of script and other permanent signs. His foremost example is Egyptian hieroglyphics. He also remarks that the Hebrew alphabet . . .
Chapter 6: The “Ceremonial Law” of Judaism: Transitory Hieroglyphics
Mendelssohn’s best-known pronouncement in Jerusalem is that Judaism has no specific theology of its own, and it is this view that raises the question why he nevertheless insisted on remaining . . .
Chapter 7: Idolatry in Contemporary Judaism
Mendessohn defends Jewish ceremonial law with the argument that it alerts the practitioner to the truths of natural religion and that it does not promote idolatry. The Jewish service consists only in actions that are . . .
Chapter 8: Philosophy of Enlightened Judaism
Mendelssohn’s Judaism is based on “natural religion,” the belief in God, in providence, and in afterlife. He adopts this conception of natural religion that was widely accepted in the eighteenth century and does not . . .
Chapter 9: Conclusion
In this book on the philosophy of the Jewish Enlightenment I attempted to place Mendelssohn’s views of Judaism within his general philosophy. I also endeavored to show that Mendelssohn’s philosophy in general and . . .
Page Count: 344
Publication Year: 2012
OCLC Number: 787852172
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