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8. On Eudaemonian Eschatology and Holy History: Zionism as Betrayal of the Ideal
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8 On Eudaemonian Eschatology and Holy History Zionism as Betrayal of the Ideal In his final three chapters Cohen discusses the ideal of human self-perfection within the context of prophetic messianism. The relationship between eschatology and ideal society, the immortality of the soul, repentance and resurrection in classical Jewish theology, and a socialist concept of messianism are the subjects of discussion in this short eighth chapter. 151. Indeed, one may ask, what are the circumstances and subordinate motifs to which the principle of eudaemonia owes its universal reception and indestructible appeal; for both its naturalistic ethics and its ambiguity must at all times have called its value and validity into question. For Plato, concupiscence is the very epitome of wickedness; [Plato 1982, Phaedo 68c–69c, 237–41; also Plato 1952a, Philebus 66–67, 393–99; ErW 145–46; RoR 403; RdV 467.] it demanded quite some audacity on the part of Aristotle to revive his (See 152.) Arabic Philosophers. In some Islamic sources we find a prominent exposition of this kind of eudaemonian eschatology.1 But not only in Islamic sources: Abraham ben David of Posquières defends what Cohen would call the mythical elements of Jewish eschatology , exonerating such ideas as the physical resurrection of the dead and the material well-being of the Jews in an other-worldly future .2 The traditional depiction of messianic times does not focus only upon the eudaemonian aspects of spiritual happiness and “Eudaemonian Eschatology” and Ideal Society ethics of maimonides 162 eudaemonia in the face of such an assemblage and such an ambience . What mockery and what satire of the wretched lot of humanity, in which but the theoretician , and only a philosopher, may relish such bliss! Could such eudaemonia provide comfort to humankind? 152. Eudaemonia gained other powerful allies. The universal tendency to promote the general welfare thwarts the exclusivity of an aristocratic pursuit of science. Even Plato could not resist the charms of a literary genre concerned with the social good. [See Plato 1942, Timaeus 25a–d, 41–43; Plato 1942, Critias 113b–121c, 279–306; and Cohen 1924, 1, 326.] Arabic philosophers have also developed this borderline domain of ethics and poetry. (S. Munk 1988, 438) [See also Maimonides’ critique of the Islamic eschatological tradition. Maimonides 1984–1996, Hilkhoth Teshuvah 8:6.] Stoicism, in an era of slavery, but actually precipitating its disintegration, promoted the popularity of the ideas and ideals of socialism in their development of natural law and of the law of nations. [ErW 68–70. Inasmuch as the idea of social progress is linked throughout history to the ideal of a shared material common good, the pursuit of justice and of human rights remains attached to eudaemonian principles. Even modern socialism, according to Cohen, is essentially a question of material material well-being, but often emphasizes instead the “birthpangs of the Messiahs,” and the catastrophic , apocalyptic events announcing messianic times.3 Maimonides himself portrays messianic times in terms of improved material and social conditions . His portrayal of the messianic , ideal society does imply a political utopia,4 but, according to Cohen, it should not be mistaken for being merely eudaemonia. Messianic socialist materialism is rather tied to the pursuit of justice and peace for its own sake, embodied in Israel’s occupation with Torah and universal pursuit of knowledge of God: and then the entire world be occupied solely with the knowledge of God, and the people of Israel will be exceedingly wise, they will be initiated in matters that are now hidden, and they will achieve knowledge of their Creator according to everyone’s capacity as it says in Isaiah [11:9]: “For the land shall be filled with knowledge of God as water covers the sea.”5 The messianic future actualizes the ultimate Good, and the futurity of this Good transcends all political interests. “Therefore Israel . . . longs for the days of the messiah, so that they will be released from all politics ,” according to Maimonides.6 [54.157.61.194] Project MUSE (2024-03-19 06:53 GMT) on eudaemonian eschatology and holy history 163 sustenance “heeding the demands of the stomach.” ErW 295–96; RoR 240; RdV 281; also Schwarzschild 1956.] Indeed, the revolutionary ethical impetus of the earliest Christian communities found its reverberation here, inasmuch as that revolutionary impetus itself emanated from this socialist force. In Judaism, the original humanistic meaning of prophetic messianism had never become effete, even though the Jewish people drew their inspiration for this ethical vision from...