History of Ideas
Research Interests:
History, Intellectual History, Latin American Studies, History of Ideas, Latin American and Caribbean History, and 17 moreHistoriography, History and Memory, Nationalism, Argentina History, Argentina, National Identity, Memory Studies, Sociology of Intellectuals, History of Historiography, Peronism, Anti-imperialism, Historia Argentina, Falklands Islands, Malvinas, Argentine History, Peronismo, and Falklands Waredit
"Natural Theology (1802) is the classic statement of the argument for the existence and goodness of God from the world He has created. It begins with the famous analogy of the world, and the various creatures in it, to a watch: clearly... more
"Natural Theology (1802) is the classic statement of the argument for the existence and goodness of God from the world He has created. It begins with the famous analogy of the world, and the various creatures in it, to a watch: clearly the fruit of design and contrivance. Using memorably clear language, Paley took examples especially from medicine, natural history and Newtonian physics to establish how organisms were beautifully adapted for their environment, and how enjoyable life was. Although Paley died two hundred years ago his book is frequently mentioned by modern authors. It is even sometimes supposed that Paley invented the argument from Design to a Designer; and that when Charles Darwin published the Origin of Species in 1859 Paley's book became obsolete. In fact, he was part of a long, successful tradition of British natural theology that stretched from the seventeenth to the nineteenth century. But his approach did have critics, within the churches as well as from opponents of organised religion: the book was always controversial.
In this new edition based on the original 1802 text, Matthew D Eddy and David Knight consider what made the book so effective, and tie it to key issues in evolutionary science, theology, and philosophy. It provides a helpful introductory essay that explains the relationship between nature and religion with reference to the social, literary, scientific and theological context of the Enlightenment and Victorian era. It also contains a chronology of Paley’s life, a bibliography of critical studies and over 20,000 words of explanatory notes that identify and unpack key concepts, authors, and publications that Paley used to build his argument.
This edition has now gone through a number of reprintings and will be published in Chinese in 2014."
In this new edition based on the original 1802 text, Matthew D Eddy and David Knight consider what made the book so effective, and tie it to key issues in evolutionary science, theology, and philosophy. It provides a helpful introductory essay that explains the relationship between nature and religion with reference to the social, literary, scientific and theological context of the Enlightenment and Victorian era. It also contains a chronology of Paley’s life, a bibliography of critical studies and over 20,000 words of explanatory notes that identify and unpack key concepts, authors, and publications that Paley used to build his argument.
This edition has now gone through a number of reprintings and will be published in Chinese in 2014."
Research Interests:
"Moses Mendelssohn has often been described by his friends and admirers as the paragon of tolerance. It is likely that some of these tales are hagiographic, but, as far as I can tell, the historical evidence we have portrays him as a... more
"Moses Mendelssohn has often been described by his friends and admirers as the paragon of tolerance. It is likely that some of these tales are hagiographic, but, as far as I can tell, the historical evidence we have portrays him as a decent, non-arrogant person, who was open to criticism and willing to engage in an attentive dialogue with his opponents. Though it is hard to distinguish Mendelssohn, the man, from his views, I will attempt here to scrutinize Mendelssohn’s notion of tolerance, and particularly his objection to the use of herem/excommunication against dissenters within the Jewish community.
The common Maskilic narrative of this story runs roughly along these lines. Mendelssohn had an “unrestricted commitment” to tolerance. He was opposed to excommunication on the grounds that its use would display intolerance toward a member of the community. Mendelssohn’s objection to excommunication is frequently discussed in the context of the ex-communication of Spinoza. It is sometimes even depicted as evidence of a lesson learned from that event. In this paper I will argue that this self-flattering narrative is based on several myths. "
The common Maskilic narrative of this story runs roughly along these lines. Mendelssohn had an “unrestricted commitment” to tolerance. He was opposed to excommunication on the grounds that its use would display intolerance toward a member of the community. Mendelssohn’s objection to excommunication is frequently discussed in the context of the ex-communication of Spinoza. It is sometimes even depicted as evidence of a lesson learned from that event. In this paper I will argue that this self-flattering narrative is based on several myths. "
Research Interests:
Research Interests:
Very few people know that a possibility of reconstructing protolanguages or protoforms was probably first suggested as early as in the 16th century by Miechowita while discussing the origin of the name of Hungarians and that of Yugra.... more
Very few people know that a possibility of reconstructing protolanguages or protoforms was probably first suggested as early as in the 16th century by Miechowita while discussing the origin of the name of Hungarians and that of Yugra. Miechowita’s “Treatise on the Two Sarmatias” was once an extremely important source of knowledge of the geography and history of East Europe. Although much was written on its significance in correcting more or less unlikely information concerning these subjects his linguistic material was actually ignored. The aim of this study is to examine what was known about East European languages in the early sixteenth century.
Research Interests:
History Of Linguistics, Philology, History, European History, Intellectual History, and 28 moreCultural Studies, Eastern European Studies, European Studies, History of Ideas, Cultural Heritage, Book History, Renaissance Studies, Renaissance Humanism, Historiography, Renaissance, Rare Books and Manuscripts, History of Linguistic Thought, Latvian Language, Book History (History), History of Historiography, Turkish Language, Lithuanian History, Books, Hungarian language, Tatar Language, Turkic Linguistics, Lithuanian language, Hungarian linguistics, History of the Book, History of Science, Intellectual History, History of Hungarian Language, Turkic languages, History of Books, Printing, and Publishing, and Eurolinguisticsedit
"ABSTRACT This book examines the doctrine of transgenerational punishment found in the Decalogue: the idea that God punishes sinners vicariously and extends the punishment due them to three or four generations of their progeny. Already in... more
"ABSTRACT
This book examines the doctrine of transgenerational punishment found in the Decalogue: the idea that God punishes sinners vicariously and extends the punishment due them to three or four generations of their progeny. Already in ancient Israel, even though it was a “God-given” law, the unfairness of punishing innocent people merely for being the children or grandchildren of wrongdoers was clearly recognized. A series of inner-biblical and post-biblical responses to the rule demonstrates that later writers were able to criticize, reject, and replace this problematic doctrine with the alternative notion of individual retribution. From this perspective, the formative canon is the source of its own renewal: it fosters critical reflection upon the textual tradition and sponsors intellectual freedom.
To round out the volume, a final chapter provides a valuable bibliographical essay on the distinctive approach of “inner-biblical exegesis.” This resource will support further study and shows the contributions of European, Israeli, and North American scholars. The volume opens new perspectives on current debates within the humanities about canonicity, textual authority, and authorship. There is an extended discussion of the formation of the German literary canon (Mme de Stael; Heinrich Heine and the "portatives Kanon") and of German intellectual history (Immanuel Kant).
KEYWORDS
Decalogue, Divine Justice, Canon, Intertextuality, Allusion, Immanuel Kant, inner-biblical exegesis, relecture, Fortschreibung, Kanon, Textuality, Literary Theory, Hammurabi, Vassal Treaty of Esarhaddon, scribal curriculum, Ruth, Authorship, Ezekiel 18, Hittite Laws, Lamentations 5:7; Exodus 20; Deuteronomy 7, Deuteronomy 5; Targum; Deut 24; individual responsibility; repentance; transgenerational punishment; vicarious punishment, Kanonformel, Mme de Stael, Land der Dichter und Denker; Heinrich Heine; portatives Kanon; portable canon; Immanuel Kant; literary approach to Bible; legal hermeneutics; interdisciplinary.
REVIEWS
"This just might be the best book I’ve read in a long time. It’s challenged my assumptions about the development of the Hebrew Bible and the role of innovation alongside preservation. . . . All in all, I highly recommend this book to anyone interested in the issues of early biblical interpretation and the formation of the biblical canon. Specialists across the board in religious studies and biblical studies would profit from a closer look at Levinson’s book. I’m recommending it to everyone I know—NT students, rabbinics experts, early Christian studies people, Hebrew Bible colleagues—you know who you are—read this book!"
—Douglas Mangum, Biblia Hebraica: A Blog about the Hebrew Bible; http://bibliahebraica.blogspot.com (2009)
"The book deserves a wide readership. It would serve well as a text for advanced undergraduate or graduate courses that deal with inner-biblical exegesis. One can also hope that scholars in other fields will read it and take to heart Levinson’s argument for the reintegration of biblical studies into the core of academic work in the humanities. In addition, there are faith communities that would be encouraged by Levinson’s insight into the nature of canon and the necessity for ongoing reinterpretation of tradition. The book’s research is thorough, its argument forceful, its writing elegant, and it is blessedly short. If books can be placed into tribes, may this one’s increase."
—Bruce Wells, Review of Biblical Literature; http://www.bookreviews.org (2010)
"Biblical studies were once integrated into the center of scholarship and even its moving agent. With this study Levinson wants to reintegrate the study of the Hebrew Bible into the overall humanities discourse. The religious canon of the Hebrew Bible is not an inflexible collection of books that stands in the way of innovation. Levinson analyses the phenomenon of the rewriting of texts both inside (e.g. legal change) and outside the Hebrew Bible (e.g. Targum) to demonstrate the opposite. The example of transgenerational punishment shows, the exegetical processes involved in this rewriting point not only to dynamic and creative processes inside the canon of the Hebrew Bible but show how a canon initiated and initiates innovation as its driving engine. Levinson points e.g. to a nexus between the emergence of the German literary canon and academic biblical studies. With this study Levinson demonstrates again how he masterfully integrates his own exegetical brilliance into larger theoretical frameworks beyond the constraints of biblical studies. Especially helpful to the specialist and colleagues from other fields is a long essay on the history of research about rewriting processes inside the Hebrew Bible (91–181)."
—Armin Lange, Journal of Ancient Judaism 1:2 (2010)
"The bibliographical essay is an excellent overview of research on what is now often called ‘inner-biblical exegesis,’ and it will serve as a superb tool for beginners and seasoned researchers alike. The other essays span a vast array of methodological problems and exegetical insights and are at the forefront of current research into legal traditions in the HB. A highly welcome volume."
—Joachim Schaper, SOTS Book List 2009 =JSOT 33 (2009)
"Perhaps I am biased, but it seems to me to be beyond any reasonable doubt that, behind the final form of the canonical, biblical text lies evidence of a lively, imaginative, and creative use of interpretation, reinterpretation, and reapplication of earlier texts. It is a complex, living, creative achievement which, for just this reason, invites constant, continuing invention, as Levinson maintains. I certainly find this book itself a delightful, informative, and stimulating one to read."
—Rex Mason, Journal of Theological Studies 60 (2009)
"The book’s most innovative contribution lies in its first . . . half, which explores the relation between biblical studies and the humanities. . . . As L. notes—rightly in my judgment—this deeply rooted separation of Jerusalem from Athens has been to no one’s advantage. His discussion of the relationship between the concept of ethics in Kant and in Ezekiel demonstrates how much both disciplines might gain from such a conversation. The secularization of the liberal arts has left them largely uninformed about contemporary ways of reading the Bible. Recent discussions in the humanities could find much of value in biblical studies’ sophisticated ways of thinking about canonicity. . . .
"The essays that constitute the first half of this book are the product of more than a decade and a half of research and deliberation. Their sustained and fluent reflection on important issues will reward contemplation by biblical scholars, while the bibliographic essay that makes up the second half will be a useful tool for those interested in exploring the growing body of work on inner-biblical exegesis."
—Frederick E. Greenspahn, Catholic Biblical Quarterly 71 (2009)
"This is a revised and expanded essay first published in French in 2005. The concern is inner-biblical exegesis, an important area of recent Old Testament research and a subject to which Levinson is a significant contributor. The first half of the book sets the subject of inner-biblical exegesis within the context of canon. Levinson rightly observes that biblical exegesis is not a development that emerges after final canonization, but something occurring within the material from an early stage. For him canon is something that tends towards fixity, but yet the texts also attest radical innovation as texts are disputed even within the canon itself. One extended case study occupies a significant part of Levinson’s attention: those texts that deal with intergenerational punishment. Levinson seeks to show that Ezekiel and Deuteronomy 7 deliberately cite the Decalogue in order to subvert its plain meaning and offer a reinterpretation where individuals receive reward and punishment for their own deeds. This reinterpretation of the Decalogue is determinative for later Jewish thinking. The final chapter contributes half of the book’s length and is a bibliographical essay on inner-biblical exegesis. It traces the subject from Wellhausen through the very earliest observers of the biblical literature’s literary (rather than oral) inter-relationships to the most recent works. Pithy and perceptive introductions to all the major literature on inner-biblical exegesis are given and this is an extremely valuable resource for more advanced students. This would be an excellent addition to any theological library and it is to be hoped that the publisher will soon release a paperback version so more students can enjoy the fruits of Levinson’s labours."
—Nathan MacDonald, Theological Book Review 21 (2009)
"The format of this book . . . provides a thorough but brief introduction to inner-biblical exegesis approach, both in method and in theory. Anyone, scholar or student, who is interested in learning more about how the theoretical foundations of this approach as well as how it works will find the text invaluable. Second, for scholars in particular, the footnotes and the bibliographic essay are excellent and up-to-date resources of the field. The bibliographic essay was a particularly delightful read in that Levinson connected many scholars with whom most readers will have at least a passing acquaintance in a new way. Third, the length and style of this text make it very accessible to both upper-level undergraduate students and graduate students working in the area of biblical interpretation or looking more generally at the idea of canon."
—Karla Suomala, Review of Biblical Literature 11 (2009)
"Throughout the text, L.’s careful work leads him to exhort the humanities explicitly to engage in greater interdisciplinary dialogue. Academic biblical studies have engaged and incorporated insights from other disciplines into exegesis, but colleagues in comparative literature, history of religions, and related fields have not reciprocated to the same degree. ‘Unfortunately, many within the broader academic community are woefully uninformed about how to read the Bible critically, historically, and intellectually’ (93)."
—John J. Pilch, Theological Studies 70:4 (2009): 967–68
"In his foray into the topic of the Ten Commandments in history and tradition seen from the vantage point of inner-biblical exegesis, Bernard Levinson zeroes in on the question of moral agency. It is hard to think of a more fundamental topic at the interface of law and theology. Levinson understands Ezekiel 18 to amount to a covert repudiation of the doctrine of cross-generational transfer of the consequences of human behavior as it finds expression in the Decalogue at Exod 20:5–6.1. A brilliant thesis, one I hope receives a wide hearing."
—John Hobbins, Ancient Hebrew Poetry blog; http://ancienthebrewpoetry.typepad.com (2009)
"In this book, Levinson considers the literary and textual authority of scripture and the creative conventions that led to its production. . . . With an extensive bibliographic essay outlining the contributions of renowned scholars, prominent in the field of inner-biblical exegesis, this exhaustive book recognizes the need for a more innovative and intuitive debate within the wider humanities about canonicity, textual authority and authorship. . . . I was inspired by Levinson’s theories and would certainly recommend this book to scholars interested in the textual construction of scripture. . ."
—Benjamin Bury, Reviews in Religion and Theology 17:3 (2010): 279–80
"Best Book on Inner-Biblical Exegesis Ever!
I’m pleased to announce that this thought-provoking volume is now available in an affordable paperback edition. My hope is that it will reach a wider audience in biblical studies, especially graduate students interested in the formation of the Hebrew Bible and inner-biblical exegesis."
—Douglas Mangnum, Biblia Hebraica et Graeca; A Blog about the Hebrew Bible; http://bibliahebraica.blogspot.com (2010)
“The book may claim to be about the dynamics of legal (i.e. halachic) development within the Bible, but the underlying message deals with the viability of theories of halachic change in the contemporary Jewish community. That is why it should be required reading for participants in law committees and students of Jewish law.”
—Rabbi Neil Gillman, in CJ: Voices of Conservative/Masorti Judaism, Summer 2011, p. 9 [online: http://www.wlcj.org/articlenav.php?id=416]
“This slender volume . . . sets out the discipline of “inner-biblical exegesis” by one of its foremost practitioners today. The author, Bernard Levinson, sets himself apart from most other inner-biblical exegetes in two ways. The first is his desire to engage in dialogue with disciplines outside of biblical studies. The second is the scrupulous attention he pays to ancient Near Eastern legal texts as sources for illuminating biblical law. . . . Levinson is to be applauded for this fine volume, which demonstrates his preferred methodology clearly and concisely for a broad academic audience.”
—Sidnie White Crawford, Biblical Theology Bulletin: A Journal of Bible and Theology 40 (2010): 165–166
“Levinson’s book is a gem and deserves a wide readership.”
—Megan Warner, in Australian BiblicalReview 59 (2011);
www.fbs.org.au/reviews/levinson59b.html
"Legal Revision and Religious Renewal concludes with an extensive annotated bibliography (86 pages!) that is primarily populated with books from Biblical Studies. This section will be most helpful for specialists in the fields of Biblical and Judaic Studies. Some of the arguments, however, may prove inspiring for scholars outside the field."
—Michael J. Chan, Shofar: An Interdisciplinary Journal of Jewish Studies 31 (2012); online: http://www.case.edu/artsci/jdst/reviews/Legal.htm"
This book examines the doctrine of transgenerational punishment found in the Decalogue: the idea that God punishes sinners vicariously and extends the punishment due them to three or four generations of their progeny. Already in ancient Israel, even though it was a “God-given” law, the unfairness of punishing innocent people merely for being the children or grandchildren of wrongdoers was clearly recognized. A series of inner-biblical and post-biblical responses to the rule demonstrates that later writers were able to criticize, reject, and replace this problematic doctrine with the alternative notion of individual retribution. From this perspective, the formative canon is the source of its own renewal: it fosters critical reflection upon the textual tradition and sponsors intellectual freedom.
To round out the volume, a final chapter provides a valuable bibliographical essay on the distinctive approach of “inner-biblical exegesis.” This resource will support further study and shows the contributions of European, Israeli, and North American scholars. The volume opens new perspectives on current debates within the humanities about canonicity, textual authority, and authorship. There is an extended discussion of the formation of the German literary canon (Mme de Stael; Heinrich Heine and the "portatives Kanon") and of German intellectual history (Immanuel Kant).
KEYWORDS
Decalogue, Divine Justice, Canon, Intertextuality, Allusion, Immanuel Kant, inner-biblical exegesis, relecture, Fortschreibung, Kanon, Textuality, Literary Theory, Hammurabi, Vassal Treaty of Esarhaddon, scribal curriculum, Ruth, Authorship, Ezekiel 18, Hittite Laws, Lamentations 5:7; Exodus 20; Deuteronomy 7, Deuteronomy 5; Targum; Deut 24; individual responsibility; repentance; transgenerational punishment; vicarious punishment, Kanonformel, Mme de Stael, Land der Dichter und Denker; Heinrich Heine; portatives Kanon; portable canon; Immanuel Kant; literary approach to Bible; legal hermeneutics; interdisciplinary.
REVIEWS
"This just might be the best book I’ve read in a long time. It’s challenged my assumptions about the development of the Hebrew Bible and the role of innovation alongside preservation. . . . All in all, I highly recommend this book to anyone interested in the issues of early biblical interpretation and the formation of the biblical canon. Specialists across the board in religious studies and biblical studies would profit from a closer look at Levinson’s book. I’m recommending it to everyone I know—NT students, rabbinics experts, early Christian studies people, Hebrew Bible colleagues—you know who you are—read this book!"
—Douglas Mangum, Biblia Hebraica: A Blog about the Hebrew Bible; http://bibliahebraica.blogspot.com (2009)
"The book deserves a wide readership. It would serve well as a text for advanced undergraduate or graduate courses that deal with inner-biblical exegesis. One can also hope that scholars in other fields will read it and take to heart Levinson’s argument for the reintegration of biblical studies into the core of academic work in the humanities. In addition, there are faith communities that would be encouraged by Levinson’s insight into the nature of canon and the necessity for ongoing reinterpretation of tradition. The book’s research is thorough, its argument forceful, its writing elegant, and it is blessedly short. If books can be placed into tribes, may this one’s increase."
—Bruce Wells, Review of Biblical Literature; http://www.bookreviews.org (2010)
"Biblical studies were once integrated into the center of scholarship and even its moving agent. With this study Levinson wants to reintegrate the study of the Hebrew Bible into the overall humanities discourse. The religious canon of the Hebrew Bible is not an inflexible collection of books that stands in the way of innovation. Levinson analyses the phenomenon of the rewriting of texts both inside (e.g. legal change) and outside the Hebrew Bible (e.g. Targum) to demonstrate the opposite. The example of transgenerational punishment shows, the exegetical processes involved in this rewriting point not only to dynamic and creative processes inside the canon of the Hebrew Bible but show how a canon initiated and initiates innovation as its driving engine. Levinson points e.g. to a nexus between the emergence of the German literary canon and academic biblical studies. With this study Levinson demonstrates again how he masterfully integrates his own exegetical brilliance into larger theoretical frameworks beyond the constraints of biblical studies. Especially helpful to the specialist and colleagues from other fields is a long essay on the history of research about rewriting processes inside the Hebrew Bible (91–181)."
—Armin Lange, Journal of Ancient Judaism 1:2 (2010)
"The bibliographical essay is an excellent overview of research on what is now often called ‘inner-biblical exegesis,’ and it will serve as a superb tool for beginners and seasoned researchers alike. The other essays span a vast array of methodological problems and exegetical insights and are at the forefront of current research into legal traditions in the HB. A highly welcome volume."
—Joachim Schaper, SOTS Book List 2009 =JSOT 33 (2009)
"Perhaps I am biased, but it seems to me to be beyond any reasonable doubt that, behind the final form of the canonical, biblical text lies evidence of a lively, imaginative, and creative use of interpretation, reinterpretation, and reapplication of earlier texts. It is a complex, living, creative achievement which, for just this reason, invites constant, continuing invention, as Levinson maintains. I certainly find this book itself a delightful, informative, and stimulating one to read."
—Rex Mason, Journal of Theological Studies 60 (2009)
"The book’s most innovative contribution lies in its first . . . half, which explores the relation between biblical studies and the humanities. . . . As L. notes—rightly in my judgment—this deeply rooted separation of Jerusalem from Athens has been to no one’s advantage. His discussion of the relationship between the concept of ethics in Kant and in Ezekiel demonstrates how much both disciplines might gain from such a conversation. The secularization of the liberal arts has left them largely uninformed about contemporary ways of reading the Bible. Recent discussions in the humanities could find much of value in biblical studies’ sophisticated ways of thinking about canonicity. . . .
"The essays that constitute the first half of this book are the product of more than a decade and a half of research and deliberation. Their sustained and fluent reflection on important issues will reward contemplation by biblical scholars, while the bibliographic essay that makes up the second half will be a useful tool for those interested in exploring the growing body of work on inner-biblical exegesis."
—Frederick E. Greenspahn, Catholic Biblical Quarterly 71 (2009)
"This is a revised and expanded essay first published in French in 2005. The concern is inner-biblical exegesis, an important area of recent Old Testament research and a subject to which Levinson is a significant contributor. The first half of the book sets the subject of inner-biblical exegesis within the context of canon. Levinson rightly observes that biblical exegesis is not a development that emerges after final canonization, but something occurring within the material from an early stage. For him canon is something that tends towards fixity, but yet the texts also attest radical innovation as texts are disputed even within the canon itself. One extended case study occupies a significant part of Levinson’s attention: those texts that deal with intergenerational punishment. Levinson seeks to show that Ezekiel and Deuteronomy 7 deliberately cite the Decalogue in order to subvert its plain meaning and offer a reinterpretation where individuals receive reward and punishment for their own deeds. This reinterpretation of the Decalogue is determinative for later Jewish thinking. The final chapter contributes half of the book’s length and is a bibliographical essay on inner-biblical exegesis. It traces the subject from Wellhausen through the very earliest observers of the biblical literature’s literary (rather than oral) inter-relationships to the most recent works. Pithy and perceptive introductions to all the major literature on inner-biblical exegesis are given and this is an extremely valuable resource for more advanced students. This would be an excellent addition to any theological library and it is to be hoped that the publisher will soon release a paperback version so more students can enjoy the fruits of Levinson’s labours."
—Nathan MacDonald, Theological Book Review 21 (2009)
"The format of this book . . . provides a thorough but brief introduction to inner-biblical exegesis approach, both in method and in theory. Anyone, scholar or student, who is interested in learning more about how the theoretical foundations of this approach as well as how it works will find the text invaluable. Second, for scholars in particular, the footnotes and the bibliographic essay are excellent and up-to-date resources of the field. The bibliographic essay was a particularly delightful read in that Levinson connected many scholars with whom most readers will have at least a passing acquaintance in a new way. Third, the length and style of this text make it very accessible to both upper-level undergraduate students and graduate students working in the area of biblical interpretation or looking more generally at the idea of canon."
—Karla Suomala, Review of Biblical Literature 11 (2009)
"Throughout the text, L.’s careful work leads him to exhort the humanities explicitly to engage in greater interdisciplinary dialogue. Academic biblical studies have engaged and incorporated insights from other disciplines into exegesis, but colleagues in comparative literature, history of religions, and related fields have not reciprocated to the same degree. ‘Unfortunately, many within the broader academic community are woefully uninformed about how to read the Bible critically, historically, and intellectually’ (93)."
—John J. Pilch, Theological Studies 70:4 (2009): 967–68
"In his foray into the topic of the Ten Commandments in history and tradition seen from the vantage point of inner-biblical exegesis, Bernard Levinson zeroes in on the question of moral agency. It is hard to think of a more fundamental topic at the interface of law and theology. Levinson understands Ezekiel 18 to amount to a covert repudiation of the doctrine of cross-generational transfer of the consequences of human behavior as it finds expression in the Decalogue at Exod 20:5–6.1. A brilliant thesis, one I hope receives a wide hearing."
—John Hobbins, Ancient Hebrew Poetry blog; http://ancienthebrewpoetry.typepad.com (2009)
"In this book, Levinson considers the literary and textual authority of scripture and the creative conventions that led to its production. . . . With an extensive bibliographic essay outlining the contributions of renowned scholars, prominent in the field of inner-biblical exegesis, this exhaustive book recognizes the need for a more innovative and intuitive debate within the wider humanities about canonicity, textual authority and authorship. . . . I was inspired by Levinson’s theories and would certainly recommend this book to scholars interested in the textual construction of scripture. . ."
—Benjamin Bury, Reviews in Religion and Theology 17:3 (2010): 279–80
"Best Book on Inner-Biblical Exegesis Ever!
I’m pleased to announce that this thought-provoking volume is now available in an affordable paperback edition. My hope is that it will reach a wider audience in biblical studies, especially graduate students interested in the formation of the Hebrew Bible and inner-biblical exegesis."
—Douglas Mangnum, Biblia Hebraica et Graeca; A Blog about the Hebrew Bible; http://bibliahebraica.blogspot.com (2010)
“The book may claim to be about the dynamics of legal (i.e. halachic) development within the Bible, but the underlying message deals with the viability of theories of halachic change in the contemporary Jewish community. That is why it should be required reading for participants in law committees and students of Jewish law.”
—Rabbi Neil Gillman, in CJ: Voices of Conservative/Masorti Judaism, Summer 2011, p. 9 [online: http://www.wlcj.org/articlenav.php?id=416]
“This slender volume . . . sets out the discipline of “inner-biblical exegesis” by one of its foremost practitioners today. The author, Bernard Levinson, sets himself apart from most other inner-biblical exegetes in two ways. The first is his desire to engage in dialogue with disciplines outside of biblical studies. The second is the scrupulous attention he pays to ancient Near Eastern legal texts as sources for illuminating biblical law. . . . Levinson is to be applauded for this fine volume, which demonstrates his preferred methodology clearly and concisely for a broad academic audience.”
—Sidnie White Crawford, Biblical Theology Bulletin: A Journal of Bible and Theology 40 (2010): 165–166
“Levinson’s book is a gem and deserves a wide readership.”
—Megan Warner, in Australian BiblicalReview 59 (2011);
www.fbs.org.au/reviews/levinson59b.html
"Legal Revision and Religious Renewal concludes with an extensive annotated bibliography (86 pages!) that is primarily populated with books from Biblical Studies. This section will be most helpful for specialists in the fields of Biblical and Judaic Studies. Some of the arguments, however, may prove inspiring for scholars outside the field."
—Michael J. Chan, Shofar: An Interdisciplinary Journal of Jewish Studies 31 (2012); online: http://www.case.edu/artsci/jdst/reviews/Legal.htm"
Est-il légitime d’employer la notion moderne d’ « honneur » à propos de la République romaine antique ? Les Romains de cette époque obéissaient-ils à un code de conduite strict ? Sur quoi fondaient-ils le prestige social ? Quelles marques... more
Est-il légitime d’employer la notion moderne d’ « honneur » à propos de la République romaine antique ? Les Romains de cette époque obéissaient-ils à un code de conduite strict ? Sur quoi fondaient-ils le prestige social ? Quelles marques de distinction employaient-ils et à quelles fins ? Telles sont quelques-unes des questions auxquelles cet ouvrage tente de répondre. Pour ce faire, l’auteur analyse trois notions romaines, honos, honestum et honestas, qui recouvrent des objets socio-politiques (marques d’honneur, prestige, charges publiques) et des données morales (dignité de la conduite, bien éthique). Cette diversité est appréhendée dans l’ouvrage par une approche plurielle, relevant de la sémantique, de la sociologie et de l’histoire des idées. L’étude préalable du sens de ces termes dans les textes latins débouche ainsi sur l’examen des pratiques d’hommage et d’honorabilité dans la vie des Romains. Confrontant ensuite la pratique à la théorie, l’ouvrage étudie la manière dont ces trois notions ont été employées comme thèmes littéraires, instruments idéologiques et concepts philosophiques chez les auteurs latins de la République.
Romanian nationalism during the national-communist times (1964-1989) has been considered by historians and political scientists as a consequence of international relationships. After the death of Stalin, Romanian communists searched for... more
Romanian nationalism during the national-communist times (1964-1989) has been considered by historians and political scientists as a consequence of international relationships. After the death of Stalin, Romanian communists searched for popular and international support against the control Soviet Union pretended to have on the country. However, the development of national discourse in a communist contest was forced by more than mere circumstances: Romanian public discourse floated around the nation since the 19th century, so communist intellectuals had plenty of national symbols and figures to rely on. The aim of the present paper is to show why Romanian national-communist cultural politics were based on the re-evaluation of cultural materials already present in the national cultural discourse. These cultural materials were merged in a Marxist-Leninist framework to be part of a nationalistic cultural project. The article discusses the centrality of the recovery of Romanian national ideology into the strategy of consent pursued by the communists, while showing the marginality of Romanian Communist Party in the interwar national discourse.
Human cultures generate meanings, and the history of ideas, broadly conceived, is the study of these meanings. An adequate theory of culture must therefore rest on a suitable philosophical enquiry into the nature of the history of ideas.... more
Human cultures generate meanings, and the history of ideas, broadly conceived, is the study of these meanings. An adequate theory of culture must therefore rest on a suitable philosophical enquiry into the nature of the history of ideas. Mark Bevir's book explores the forms of reasoning appropriate to the history of ideas, enhancing our understanding by grappling with central questions such as: What is a meaning? What constitutes objective knowledge of the past? What are beliefs and traditions? How can we explain why people held the beliefs they did? The book ranges widely over issues and theorists associated with post-analytic philosophy, post-modernism, hermeneutics, literary theory, political thought, and social theory.
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