Law and Self-Knowledge in the Talmud
Autor Ayelet Hoffmann Libsonen Limba Engleză Paperback – 11 dec 2019
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|---|---|---|
| Paperback (1) | 277.38 lei 6-8 săpt. | |
| Cambridge University Press – 11 dec 2019 | 277.38 lei 6-8 săpt. | |
| Hardback (1) | 608.80 lei 39-44 zile | |
| Cambridge University Press – 16 mai 2018 | 608.80 lei 39-44 zile |
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Specificații
ISBN-13: 9781108446235
ISBN-10: 110844623X
Pagini: 227
Dimensiuni: 230 x 150 x 10 mm
Greutate: 0.34 kg
Editura: Cambridge University Press
Colecția Cambridge University Press
Locul publicării:New York, United States
ISBN-10: 110844623X
Pagini: 227
Dimensiuni: 230 x 150 x 10 mm
Greutate: 0.34 kg
Editura: Cambridge University Press
Colecția Cambridge University Press
Locul publicării:New York, United States
Cuprins
1. The inward turn in rabbinic literature; 2. Knowledge of the body: the case of sensation; 3. Asserting the needs of the body; 4. Between body and mind: the suffering self; 5. Self-knowledge and a wife's autonomy.
Recenzii
'In Law and Self-Knowledge in the Talmud, Ayelet Hoffmann Libson insightfully links the Talmudic rabbis' accommodation of subjectivity in the law to a surprising willingness to limit their own power. An erudite and persuasive challenge to prevailing Foucauldian accounts of the rabbinic project.' Christine Hayes, Yale University, Connecticut
'In this extraordinary, subtle book, the history of consciousness meets scholarly Talmudic analysis. The results are illuminating to both fields, as Libson reveals new perspectives on important Jewish legal problems while deepening our understanding of spiritual and ritual self-scrutiny in late antiquity. Law and Self-Knowledge in the Talmud will repay close reading by scholars of religion, law, consciousness, and the interplay between the three.' Noah Feldman, Harvard University Law School, Massachusetts
'This is a vitally important book. It enters into an important conversation/controversy with a major new thought and demonstrates the validity of that thought as well. The controversy is whether or not there was a turn in the conception of the 'individual' in rabbinic literature. Joshua Levinson has argued for a significant turn towards interiority and a self from biblical to rabbinic literature, while Ishay Rosen-Zvi has argued on the basis of Palestinian rabbinic literature that this is a misreading. In this book, the author makes a stunning contribution by showing that both are right (and both wrong). There is such a turn; it takes place, however, according to Libson, in amoraic Babylonia. This conclusion, it cannot be emphasized enough, is of major significance for the interpretation of the history of Jewish ideas. The book is marked by extraordinary sophistication both with respect to the sensitive historicizing interpretation of rabbinic texts as well as the infrequent but always judicious reference to both comparative and theoretical texts.' Daniel Boyarin, University of California, Berkeley
'In this extraordinary, subtle book, the history of consciousness meets scholarly Talmudic analysis. The results are illuminating to both fields, as Libson reveals new perspectives on important Jewish legal problems while deepening our understanding of spiritual and ritual self-scrutiny in late antiquity. Law and Self-Knowledge in the Talmud will repay close reading by scholars of religion, law, consciousness, and the interplay between the three.' Noah Feldman, Harvard University Law School, Massachusetts
'This is a vitally important book. It enters into an important conversation/controversy with a major new thought and demonstrates the validity of that thought as well. The controversy is whether or not there was a turn in the conception of the 'individual' in rabbinic literature. Joshua Levinson has argued for a significant turn towards interiority and a self from biblical to rabbinic literature, while Ishay Rosen-Zvi has argued on the basis of Palestinian rabbinic literature that this is a misreading. In this book, the author makes a stunning contribution by showing that both are right (and both wrong). There is such a turn; it takes place, however, according to Libson, in amoraic Babylonia. This conclusion, it cannot be emphasized enough, is of major significance for the interpretation of the history of Jewish ideas. The book is marked by extraordinary sophistication both with respect to the sensitive historicizing interpretation of rabbinic texts as well as the infrequent but always judicious reference to both comparative and theoretical texts.' Daniel Boyarin, University of California, Berkeley
Notă biografică
Descriere
Highlights the emergence of self-knowledge in rabbinic literature, showing how Babylonian rabbis relied on knowledge accessible only to the individual to determine the law.