1,721,408 research outputs found
Buber (Martin) Moïse
No full textBensimon Doris. Buber (Martin) Moïse. In: Archives de sciences sociales des religions, n°63/2, 1987. pp. 231-232
Buber (Martin) Judaïsme
No full textBensimon Doris. Buber (Martin) Judaïsme. In: Archives de sciences sociales des religions, n°63/2, 1987. p. 231
Buber (Martin) Fragments autobiographiques
No full textBensimon Doris. Buber (Martin) Fragments autobiographiques. In: Archives de sciences sociales des religions, n°62/2, 1986. p. 239
Buber (Martin) Fragments autobiographiques
No full textBensimon Doris. Buber (Martin) Fragments autobiographiques. In: Archives de sciences sociales des religions, n°62/2, 1986. p. 239
Buber (Martin) Judaïsme
No full textBensimon Doris. Buber (Martin) Judaïsme. In: Archives de sciences sociales des religions, n°63/2, 1987. p. 231
Buber (Martin). Das Kommende, I, Königtum Gottes. 1932
No full textBuber (Martin). Das Kommende, I, Königtum Gottes. 1932. In: Revue des études juives, tome 98, n°193-194, juillet-décembre 1934. pp. 136-138
Buber (Martin) Une terre et deux peuples. La question judéo-arabe
No full textLöwy Michael. Buber (Martin) Une terre et deux peuples. La question judéo-arabe. In: Archives de sciences sociales des religions, n°62/2, 1986. pp. 239-240
Martin Buber's interpretation of the Old Testament : a critical appreciation of his work on the Bible from the point of view of modern theological exegesis and hermeneutics
Full text linkThe thesis presented consists of three main sections: 1. Section A includes comprehensive and detailed critical analyses of Buber's monographs on the Old Testament, "Konigtum Gottes", "Der Gesalbte", "Der Glaube der Propheten", "Abraham der Seher", "Moses", "Recht und Unrecht. Deutung einiger Psalmen"; furthermore the translation of the Hebrew Bible into German is studied, a work Buber had carried out with the aid of Franz Rosenzweig. Buber's statements and interpretation are elaborated and compared with those of recent and contemporary scholars. This investigation brings to light Buber's peculiar and very often individualistic view. He rejects literary criticism which assumes written sources such as J, E, P in the Pentateuch; correspondingly he tries to trace strands of orally and then literarily transmitted traditions which were ingeniously combined by the Redactor(s). This redactional achievement is regarded by Buber as of great importance and of high quality.
Modern research has made evident that Buber frequently perceives the proper relations and facts, more, however, through intuition than through convincing arguments (the details of the ancient traditions being usually far more complicated than Buber thinks them to be). His idea of Yahweh as Melekh of the wandering Israelite tribes e.g. has been proved to be wrong, but the conception of the leading and wayfaring God was expounded by Buber earlier and more clearly than in the studies of other scholars. Peculiar to Buber is the idea of an essential uUity of the Hebrew Bible to which so called "guiding words" ("Leitworte") make reference. In his translation (which shows a masterly command and sympathetic understanding of both Hebrew and German) he makes use of such "guiding words" and of the sensuous basic meaning of the individual verbal roots. The fundamental and predominant principle of Buber's hermeneutics appears in all his books on the Bible. It is the principle of dialogue between God and Man; and it is here that Buber finds the essence both of prophecy and of Israel's faith as a whole.2. Section B tries to elucidate the theological, philosophical, and biographical background of Buber's hermeneutics. It comes out in his view of myth, saga, and historical reality. There is a clearly rationalistic approach to biblical miracle stories, but besides this an irrational intuition leads him to deeper understanding. Dilthey's influence becomes evident. Buber cannot be understood apart from the role that mysticism and chassidism played in his life; it was, however, the Hebrew Bible which helped him to overcome self-sufficient mysticism and chassidic gnosticism. Knowing about the relation of dialogue between God and Man, Buber can remain neither a pure mystic nor a pure existentialist (in the sense of modern existential philosophy). He is "atypical". His interpretation of the Bible is critical, not orthodox or fundamentalist in its approach, although he cannot deny the Jewish and rabbinical background of his learning. Personal religious experience goes hand in hand with scholarly methods of criticism. The principles of dialogue and existential commitment make him strictly discriminate between prophecy and apocalyptic. God speaks to Man in the present historical situation and claims a personal decision. There is no room for any speculations or taking a peep into an already certain and immutable future. The directness of the eternal revelation at every time and the continuous possibility of dialogue between God and Man are theological conceptions that exclude a particular salvation history ("Heilsgesohichte"). Buber is primarily interested in God's speaking, not in God's acting in oertain historical events. Buber's understanding of divine revelation cannot but regard every religion on earth as a sphere of God's disclosure. In opposition to the religion of the Bible, however, the pagan religions misunderstand God and his disclosure. But even for those living with biblical traditions God Himself may disappear for a time as the sun disappears in eclipse. Yet an eclipse is no extinction, and Buber demonstrates, by reference to Job and Deutero-Isaiah, the relevance of the Old Testament as a source of hope in a dark age.3. Section C summarizes the conclusions of the thesis and appreciates the work of Buber as an outstanding scholar - a work that is fascinating and stimulating even where we have to reject not a few of its results
Going Beyond Counting First Authors in Author Co-citation Analysis
Full text linkThe present study examines one of the fundamental aspects of author co-citation analysis (ACA) - the way co-citation
counts are defined. Co-citation counting provides the data on which all subsequent statistical analyses and mappings
are based, and we compare ACA results based on two different types of co-citation counting - the traditional type that
only counts the first one among a cited work's authors on the one hand and a non-traditional type that takes into
account the first 5 authors of a cited work on the other hand. Results indicate that the picture produced through this non-traditional author co-citation counting contains more coherent author groups and is therefore considerably clearer. However, this picture represents fewer specialties in the research field being studied than that produced through the traditional first-author co-citation counting when the same number of top-ranked authors is selected and analyzed. Reasons for these effects are discussed
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