By Seizo Sekine
This monograph demanding situations the extremes of faith-based theological methods and value-free historical-critical equipment by means of pursuing the center direction of philosophical hermeneutics. Drawing on japanese and Western philosophy, the writer proposes unique interpretive recommendations to the Akedah, Jeremiah and different biblical texts. Readers also will achieve clean insights into difficulties of monotheism, spiritual religion and id, affliction and sleek ethics.
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This remark on Greek Jeremiah is predicated on what's most definitely the easiest whole manuscript, particularly Codex Vaticanus. the unique textual content is gifted uncorrected and the paragraphs of the manuscript itself are applied. the interpretation into English on dealing with pages is intentionally literal in order to supply the fashionable reader a touch of the impact the Greek translation can have made on an old reader.
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Additional resources for Philosophical Interpretations of the Old Testament (Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft, Volume 458)
28 Chapter 1 Philosophical Interpretations of the Sacrifice of Isaac though his work covers a wide range of issues (such as the distinction between syntagme diachronique and paradigme synchronique, the proposal and application of narratological interpretation, and the proposal of a Hebraic ontology), I shall limit my comments here to two of Miyamoto’s newly proposed readings that relate to the subject of this chapter, interpretations of the Akedah. ³⁵ This leads to absolutization of religious existence, as in Kierkegaard, and disregard of the ethical, as Levinas points out.
Kierkegaard seems not to have experienced that, since he wants to transcend the ethical stage, which to him is the stage of generality. In his evocation of Abraham, he describes the encounter with God at the point where subjectivity rises to the level of the religious, that is to say, above ethics. But one could think the opposite: Abraham’s attentiveness to the voice that led him back to the ethical order, in forbidding him to perform a human sacrifice, is the highest point in the drama. That he obeyed the first voice [commanding sacrifice] is astonishing: that he had sufficient distance with respect to that obedience to hear the second voice [forbidding sacrifice]—that is the essential.
Buber, Eclipse of God, 117– 18 (1953, pp. 141– 42). , 118 (1953, p. 142). , 118 – 19 (1953, pp. 142– 43). , 120 (1953, p. 144). “Kierkegaard: Existence and Ethics” and “A Propos of ‘Kierkegaard vivant,’” in Emmanuel Levinas, Proper Names (trans. Michael B. : Stanford Univ. Press, 1996); translation of Noms propres ([Montpellier]: Fata Morgana, 1976). 26 Chapter 1 Philosophical Interpretations of the Sacrifice of Isaac Moreover, why does Kierkegaard never speak of the dialogue in which Abraham intercedes for Sodom and Gomorrah on behalf of the just who may be present there?