Bibliography
Published online by Cambridge University Press: 28 September 2012
Summary
A summary is not available for this content so a preview has been provided. Please use the Get access link above for information on how to access this content.
- Type
- Chapter
- Information
- The Cambridge History of Jewish PhilosophyThe Modern Era, pp. 817 - 870Publisher: Cambridge University PressPrint publication year: 2012
References
(1998). Engendering Judaism: An Inclusive Theology and Ethics. Philadelphia: Jewish Publication Society.Google Scholar
(1998). Homo Sacer: Sovereign Power and Bare Life. Stanford, CA: Stanford University Press.Google Scholar
(1999). “Absolute Immanence,” in Potentialities: Collected Essays in Philosophy. Stanford, CA: Stanford University Press, pp. 220–39.Google Scholar
(2005). “Levinas versus Levinas: Hebrew, Greek, and Linguistic Justice.” Philosophy and Rhetoric 38:145–58.CrossRefGoogle Scholar
(1982). “‘Nunmehr sind Sie ein preussischer Unterhan’ – Moses Mendelssohns Staatstheorie,” in and (eds.), Philosophie und Wissenschaft in Preußen. Berlin: Technische Universität Berlin, pp. 23–47.Google Scholar
(2009). “Jewish Group Hopes to Expand ‘Eco-Kosher’ to Other Faiths,” Ethicsdaily.com. March 17, 2009; http://www.ethicsdaily.com/news.php?viewStory=6063.Google Scholar
(2009). The Philosophical Sense of Transcendence: Levinas and Plato on Loving Beyond Being. Pittsburgh: Duquesne University Press.Google Scholar
(1998). “Bibliography of the Published Writings of Alexander Altmann,” in , , and (eds.), Perspectives on Jewish Thought and Mysticism. Amsterdam: Harwood Academic Publishers, pp. 1–19.Google Scholar
(1962). “Hermann Cohens Begriff der Korrelation,” in (ed.), In Zwei Welten: Siegfried Moses zum 75. Geburtstag. Tel Aviv: Bitaon, pp. 377–99.Google Scholar
(1981). Essays in Jewish Intellectual History. Hanover, NH: University Press of New England.Google Scholar
(1987a). “The God of Religion, the God of Metaphysics and Wittgenstein's ‘Language-Games.’” Zeitschrift für Religions- und Geistesgeschichte 39:287–306.CrossRefGoogle Scholar
(1987b). “Maimonides on the Intellect and the Scope of Metaphysics,” in Alexander Altmann, Von der mittelalterlichen zur modernen Aufklärung. Tübingen: J. C. B. Mohr, pp. 60–129.Google Scholar
(1988). “Franz Rosenzweig on History,” in (ed.), The Philosophy of Franz Rosenzweig. Hanover, NH: University Press of New England, pp. 130–35.Google Scholar
(1991). The Meaning of Jewish Existence: Theological Essays 1930–1939. (ed.). and (trans.). Hanover, NH: University Press of New England.Google Scholar
(1983). Imagined Communities: Reflections on the Origin and Spread of Nationalism. London: Verso.Google Scholar
(2006). “Public Transgressions: Levinas and Arendt,” in and (eds.), Difficult Justice: Commentaries on Levinas and Politics. Toronto: University of Toronto Press, pp. 127–47.Google Scholar
(1999). “Becoming Like God: Ethics, Human Nature, and the Divine,” in Julia Annas, Platonic Ethics, Old and New. Ithaca, NY: Cornell University Press, pp. 52–71.Google Scholar
(1958). “Modern Moral Philosophy.” Philosophy 33:1–19. Reprinted in and (eds.) (1997). Virtue Ethics. Oxford: Oxford University Press.CrossRefGoogle Scholar
(1946). The Arab Awakening: The Story of the Arab National Movement. New York: G. P. Putnam's Sons.Google Scholar
, and (eds.) (1982). Expressionismus: Manifeste und Dokumente zur deutschen Literatur 1910–1920. Stuttgart: Metlzersche Verlagbuchhandlung.Google Scholar
(2002). Memory Effects: The Holocaust and the Art of Secondary Witnessing. New Brunswick, NJ: Rutgers University Press.Google Scholar
(1997). Rahel Varnhagen: The Life of a Jewess. (ed.). and (trans.). Baltimore: Johns Hopkins University Press.Google Scholar
(2007). “Franz Kafka, Appreciated Anew,” in (ed.), Reflections on Literature and Culture. Stanford, CA: Stanford University Press, pp. 94–109.Google Scholar
(2006). “Can Adam and Eve Reconcile?: Gender and Sexuality in a New Jewish Religious Movement.” Nova Religio 9(4):53–78.CrossRefGoogle Scholar
(1994). Moses Mendelssohn and the Enlightenment. Albany: State University of New York Press.Google Scholar
(2002). “Jewish Renewal,” in , , and (eds.), Jewish Polity and American Civil Society: Communal Agencies and Religious Movements in the American Public Sphere. Lanham, MD: Rowman and Littlefield, pp. 363–87.Google Scholar
(2004). “Solomon Maimon and His Jewish Philosophical Predecessors: The Evidence of His Autobiography,” in and (eds.), Renewing the Past, Reconfiguring Jewish Culture: From Al-Andalus to the Haskalah. Philadelphia: University of Pennsylvania Press, pp. 149–66.Google Scholar
(2007). “The Liberalism of Moses Mendelssohn,” in and (eds.), The Cambridge Companion to Modern Jewish Philosophy. Cambridge: Cambridge University Press, pp. 35–52.CrossRefGoogle Scholar
(2004). “After the Ascent: Plato on Becoming Like God.” Oxford Studies in Ancient Philosophy 26:171–83.Google Scholar
(1983). A Jewish Life Under the Tsars: The Autobiography of Chaim Aronson, 1825–1888. (ed. and trans.). Totowa, NJ: Allanheld and Osmund.Google Scholar
(1982). Brothers and Strangers: The East European Jew in German and German Jewish Consciousness, 1800–1923. Madison: University of Wisconsin Press.Google Scholar
(1991). Zaddik and Devotees: Historical and Sociological Aspects of Hasidism (Hebrew). Jerusalem: Zalman Center for Jewish History.Google Scholar
(ed.) (2002). Journey to a Nineteenth-Century Shtetl: The Memoirs of Yehezkel Kotik. Detroit: Wayne State University Press.Google Scholar
(2008). Of God and Gods: Egypt, Israel, and the Rise of Monotheism. Madison: University of Wisconsin Press.Google Scholar
(1890). “Cent ans de liberté,” in (ed.), La révolution française et le rabbinat français. Avignon: Imprimerie spéciale de la Caravane, pp. 13–21.Google Scholar
(1964). From Critical to Speculative Idealism: The Philosophy of Solomon Maimon. The Hague: Martinus Nijhoff.CrossRefGoogle Scholar
(1879). “Wie der Weltweise Moses Mendelssohn seine Frau gewann,” in (ed.), Lessing-Mendelssohn-Gedenkbuch. Leipzig: Baumgärtner, pp. 198–99.Google Scholar
(1981). The Making of Modern Zionism: The Intellectual Origins of the Jewish State. New York: Basic Books.Google Scholar
(1984). “The Fossil and the Phoenix: Hegel and Krochmal on the Jewish Volksgeist,” in (ed.), History and System: Hegel's Philosophy of History. Albany: State University of New York Press, pp. 47–63.Google Scholar
(1985). Moses Hess: Prophet of Communism and Zionism. New York: New York University Press.Google Scholar
, and (eds.) (1981). Jahrhundertwende: Manifeste und Dokumente zur deutschen Literatur 1890–1910. Stuttgart: Metzlersche Verlagsbuchhandlung.Google Scholar
(2006). Gender, Judaism and Bourgeois Culture in Germany, 1800–1870. Bloomington: Indiana University Press.Google Scholar
(1994). Dilthey, Heidegger, and the Crisis of Historicism. Ithaca, NY: Cornell University Press.Google Scholar
(1928). “Ghetto and Emancipation: Shall We Revise the Traditional View?” The Menorah Journal 14:515–26.Google Scholar
(1952). A Social and Religious History of the Jews, vol. 1. Philadelphia: Jewish Publication Society.Google Scholar
(1999). The Concept of Biblical Theology: An Old Testament Perspective. Minneapolis, MN: Fortress Press.Google Scholar
(2000). History and Ideology in the Old Testament: Biblical Studies at the End of a Millennium. Oxford: Oxford University Press.CrossRefGoogle Scholar
(1987). “‘The Heavenly City of Germany’ and Absolutism à la Mode d'Autriche: The Rise of the Haskalah in Galicia,” in (ed.), Toward Modernity: The European Jewish Model. New Brunswick, NJ: Transaction Books, pp. 33–42.Google Scholar
(1990). “Mordechai Aaron Günzburg: A Lithuanian Maskil Faces Modernity,” in and (eds.), From East and West: Jews in a Changing Europe, 1750–1870. Cambridge, MA: Basil Blackwell, pp. 126–47.Google Scholar
(1994). “Responses to Modernity in Eastern Europe: Haskalah, Orthodoxy, and Nationalism” (Hebrew), in (ed.), Tziyonut ve-Dat. Jerusalem: Merkaz Zalman Shazar, pp. 21–32.Google Scholar
(2005). The Jews of Eastern Europe, 1772–1881. (trans.). Philadelphia: University of Pennsylvania Press.CrossRefGoogle Scholar
, , and (1999). “Introduction: The Jews of Galicia under the Hapsburgs.” Polin: Studies in Polish Jewry 12:3–24.Google Scholar
(1999). “Rosenzweig's Aesthetic Theory and Jewish Unheimlichkeit.” New German Critique 77:87–112.CrossRefGoogle Scholar
(2000). Idolatry and Representation: The Philosophy of Franz Rosenzweig Reconsidered. Princeton, NJ: Princeton University Press.Google Scholar
(2004a). “Dependency and Vulnerability: Jewish and Feminist Existentialist Construction of the Human,” in (ed.), Women and Gender in Jewish Philosophy. Bloomington: Indiana University Press, pp. 127–52.Google Scholar
(2004b). “The Image of Judaism: German-Jewish Intellectuals and the Ban on Images.” Jewish Studies Quarterly 11:259–81.CrossRefGoogle Scholar
(2006). Leo Strauss and Emmanuel Levinas: Philosophy and the Politics of Revelation. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
(2001). Simone de Beauvoir, Philosophy and Feminism. New York: Columbia University Press.CrossRefGoogle Scholar
(1954). Reflections on Poetry. and (trans.). Berkeley: University of California Press.Google Scholar
(1973). “Ausgewählte Teile der <Aesthetica>, lateinisch und deutsch,” in (ed.), Ästhetik als Philosophie der sinnlichen Erkenntnis. Basel: Schwabe, pp. 103–316.Google Scholar
(1997). “Communitarian and Cosmopolitan Challenges to Kant's Conception of World Peace,” in and (eds.), Perpetual Peace: Essays on Kant's Cosmopolitan Ideal. Cambridge, MA: MIT Press, pp. 219–34.Google Scholar
(1969). Early German Philosophy: Kant and His Predecessors. Cambridge, MA: Harvard University Press.Google Scholar
(1993). “Hegel's Historicism,” in (ed.), The Cambridge Companion to Hegel. Cambridge: Cambridge University Press, pp. 270–300.CrossRefGoogle Scholar
(2006). “Moral Faith and the Highest Good,” in (ed.), The Cambridge Companion to Kant and Modern Philosophy. Cambridge: Cambridge University Press, pp. 588– 629.Google Scholar
(2010). Immanence and Philosophy: Deleuze. Edinburgh: Edinburgh University Press.CrossRefGoogle Scholar
(1999). Political Theory and International Relations. Rev. ed. Princeton, NJ: Princeton University Press.Google Scholar
(1867). Morale juive et morale chrétienne: Examen comparatif, suivi de quelques réflexions sur les principes de l'islamisme. Paris: Michel Lévy Frères.Google Scholar
(2011). La kabhale et l'origine des dogmes chrétiens. (ed.). Paris: Editions In Press.Google Scholar
(2002). The Claims of Culture: Equality and Diversity in the Global Era. Princeton, NJ: Princeton University Press.Google Scholar
(2004). The Rights of Others: Aliens, Residents and Citizens. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
(2007). “Building a Zion in German(y): Franz Rosenzweig on Yehudah Halevi.” Jewish Social Studies 13(2): 127–54.CrossRefGoogle Scholar
(2009). Rosenzweig's Bible: Reinventing Scripture for Jewish Modernity. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
(1963). Sunset and Twilight: From the Diaries of 1947–1958. (ed.). New York: Harcourt Brace and World.Google Scholar
(2001). The Rebbe, the Messiah, and the Scandal of Orthodox IndifferenceLondon: Littman Library of Jewish Civilization.Google Scholar
(1998). “'U-vikashtem Mi-sham’: Rabbi Joseph B. Soloveitchik's Response to Martin Buber's Religious Existentialism.” Modern Judaism 18:93–118.CrossRefGoogle Scholar
(1991). Dialogical Philosophy from Kierkegaard to Buber. (trans.). Albany: State University of New York Press.Google Scholar
(1999). Emmanuel Levinas between Ethics and Politics: For the Beauty that Adorns the Earth. Dordrecht: Kluwer Academic Publishers.CrossRefGoogle Scholar
(2005). “Ontology, Transcendence, and Immanence in Emmanuel Levinas’ Philosophy.” Research in Phenomenology 35:141–77.CrossRefGoogle Scholar
(ed.) (2003). The Quest for Halakhah: Interdisciplinary Perspectives on Jewish Law (Hebrew). Tel Aviv: Yediot Ahronot.Google Scholar
(1993). Zionist Culture and West European Jewry before the First World War. Cambridge: Cambridge University Press.Google Scholar
(2008). “Literary Approaches to Biblical Literature: General Observations and a Case Study of Genesis 34,” in (ed.), The Hebrew Bible: New Insights and Scholarship. New York: New York University Press, pp. 45–75.Google Scholar
(1961). “The Political Interpretation of the Maxim: The Purpose of Philosophy is the Imitation of God.” Studia Islamica 15:53–61.CrossRefGoogle Scholar
(1989). “Rereading Totality and Infinity,” in and (eds.), The Question of the Other. Albany: State University of New York Press, pp. 23–34.Google Scholar
[] (1968). “Appel à la justice des Nations et des Rois, ou Adresse d'un Citoyen Français au Congrès qui devait avoir lieu à Lunéville, au nom de tous les habitans de l'Europe qui professent la religion juive,” in La Révolution française et l’émancipation des juifs, vol. 8. Paris: Éditions Sociales, [pp. 239–310/1–72].Google Scholar
(2003). “Jüdische Kunst als Theorie und Praxis von Beginn der Moderne bis 1933,” in and (eds.), Das Recht des Bildes: Jüdische Perspektiven in der modernen Kunst. Heidelberg: Edition Braus, pp. 148–61.Google Scholar
(ed.) (1999). Is Feminist Philosophy Philosophy?Evanston, IL: Northwestern University Press.Google Scholar
(2001). “The Problem of Tradition and Reform in Jewish Renaissance and Renaissancism.” Jewish Social Studies 8:58–87.CrossRefGoogle Scholar
(2006). “Aesthetic Education in Martin Buber: Jewish Renaissance and the Artist,” in (ed.), New Perspectives on Martin Buber. Tübingen: Mohr Siebeck, pp. 85–110.Google Scholar
(2009). Inventing New Beginnings: On the Idea of Renaissance in Modern Judaism. Stanford, CA: Stanford University Press.Google Scholar
(trans.) (2007). Daily Prayer Book: Ha-Siddur Ha-Shalem. Whitefish, MT: Kessinger Publishing.Google Scholar
(1978). The Emergence of German as a Literary Language, 1700–1775, 2nd ed. Ithaca, NY: Cornell University Press.Google Scholar
(1982). The Complete Poetry and Prose of William Blake. . ed. (ed.). Berkeley: University of California Press.Google Scholar
(2000). The Artless Jew: Medieval and Modern Affirmations and Denials of the Visual. Princeton, NJ: Princeton University Press.Google Scholar
(2007). “Welcoming Images: Medievally.” Images: A Journal for Jewish Art and Visual Culture 1:1–2.CrossRefGoogle Scholar
(1988). The Utopian Function of Art and Literature: Selected Essays. and (trans.). Cambridge, MA: MIT Press.Google Scholar
(1904). “La société juive en France depuis la Révolution.” Révue des études juives 48:xvii– xlv.Google Scholar
(1997). The Rationality of Transcendence: Studies in the Philosophy of Levinas. Amsterdam: J. C. Gieben.Google Scholar
(2002). “Levinas and Negative Theology,” in (ed.), Théologie Négative. Milan: CEDAM, pp. 849–59.Google Scholar
(2000). “Christus Postmodernus: An Attempt at Apophatic Christology,” in and (eds.), The Myriad Christ: Plurality and the Quest for Unity in Contemporary Christology. Leuven: Peeters, pp. 577–93.Google Scholar
(2002). “The Rediscovery of Negative Theology Today: The Narrow Gulf between Theology and Philosophy,” in (ed.), Théologie Négative. Milan: CEDAM, pp. 443–59.Google Scholar
(2006). “Negative Theology and Theological Hermeneutics: The Particularity of Naming God.” Journal of Philosophy and Scripture 3:1–13.Google Scholar
(1997). “The Public Spheres of the World Citizen,” in and (eds.), Perpetual Peace: Essays on Kant's Cosmopolitan Ideal. Cambridge, MA: MIT Press, pp. 179–200.Google Scholar
(2001). “Enlightenment Values, Jewish Ethics: The Haskalah's Transformation of the Traditional Musar Genre,” in and (eds.), New Perspectives on the Haskalah. London: Littman Library of Jewish Civilization, pp. 48–63.Google Scholar
(1970–71). “Henry Slonimsky, 1884–1970.” Proceedings and Addresses of the American Philosophical Association 44:226.Google Scholar
(1991). Renewing the Covenant: A Theology for the Postmodern Jew. Philadelphia: Jewish Publication Society.Google Scholar
(1990). Skepticism and Political Participation. Philadelphia: Temple University Press, 1990.Google Scholar
(1997). Skepticism, Belief, and the Modern: Maimonides to Nietzsche. Ithaca, NY: Cornell University Press.Google Scholar
(2005). “Skeptical Motifs Linking Together Maimonides’ Guide and His Mishneh Torah,” in (ed.), The Trias of Maimonides: Jewish, Arabic and Ancient Culture. Berlin: Walter de Gruyter, pp. 151–74.Google Scholar
(2008). “Review of Menachem Kellner, Maimonides’ Confrontation with Mysticism.” Philosophy East and West 58:415–20.CrossRefGoogle Scholar
(2007). “Messianism and Jewish Philosophy,” in and (eds.), The Cambridge Companion to Modern Jewish Philosophy. Cambridge: Cambridge University Press, pp. 170–91.CrossRefGoogle Scholar
(2010). Witnesses for the Future: Philosophy and Messianism. Baltimore: Johns Hopkins University Press.Google Scholar
(1994). A Radical Jew: Paul and the Politics of Identity. Berkeley: University of California Press.Google Scholar
, and (eds.) (2009). Saintly Influence: Edith Wyschogrod and the Possibilities of Philosophy of Religion. New York: Fordham University Press.CrossRefGoogle Scholar
(1998). (God) After Auschwitz: Tradition and Change in Post-Holocaust Jewish Thought. Princeton, NJ: Princeton University Press.CrossRefGoogle Scholar
(2000–1). “Joseph Soloveitchik and Immanuel Kant's Mitzvah-Aesthetic.” AJS Review 25:1–24.CrossRefGoogle Scholar
(2002). “Elu ve-elu: Textual Difference and Sublime Judgment in Eruvin and Lyotard,” in and (eds.), Textual Reasonings: Jewish Philosophy and Text Study at the End of the Twentieth Century. London: SCM, pp. 206–13.Google Scholar
(2006). “Martin Buber and the Art of Ritual,” in (ed.), New Perspectives on Martin Buber. Tübingen: Mohr Siebeck, pp. 111–24.Google Scholar
(2007a). “Review of Women and Gender in Jewish Philosophy,” in (ed.), Studies in Contemporary Jewry, vol. 22. Oxford: Oxford University Press, pp. 325–27.Google Scholar
(2009). Reason in Philosophy: Animating Ideas. Cambridge, MA: Harvard University Press.CrossRefGoogle Scholar
(1991). The World of the Imagination: Sum and Substance. Boston: Rowman and Littlefield.Google Scholar
(ed.) (2004). Rosenzweig als Leser: Kontextuelle Kommentare zum Stern der Erlösung. Tübingen: Max Niemeyer.CrossRefGoogle Scholar
(1999). Marx, the Young Hegelians and the Origins of Radical Social Theory: Dethroning the Self. Cambridge: Cambridge University Press.Google Scholar
(1998). Marketing Identities: The Invention of Jewish Ethnicity in Ost und West. Detroit: Wayne State University Press.Google Scholar
(1996). The Renaissance of Jewish Culture in Weimar Germany. New Haven, CT: Yale University Press.Google Scholar
(2001). “Naphtali Herz Wessely and the Cultural Dislocations of an Eighteenth-Century Maskil,” in and (eds.), New Perspectives on the Haskalah. London: Littman Library of Jewish Civilization, pp. 27–47.Google Scholar
, and (2003). “Moses Mendelssohn's First Hebrew Publication: An Annotated Translation of the Kohelet Mussar.” Leo Baeck Institute Yearbook 48:3–23.CrossRefGoogle Scholar
(1992). Modernity within Tradition: The Social History of Orthodox Jewry in Imperial Germany. (trans.). New York: Columbia University Press.Google Scholar
(2003). “Auxiliary to Hokhmah: The Writings of the Vilna Gaon and Philosophical Terminology,” in , , and (eds.), The Vilna Gaon and His Disciples (Hebrew). Ramat Gan: Bar Ilan University Press, English section, pp. 9–38.Google Scholar
(1992). International Relations Theory: New Normative Approaches. New York: Columbia University Press.Google Scholar
(2002). Sovereignty, Rights and Justice: International Political Theory Today. Cambridge: Polity Press.Google Scholar
(1987). “Compossibility, Harmony, and Perfection in Leibniz.” The Philosophical Review 96:173–203.CrossRefGoogle Scholar
(ed.) (2002). Shorter Oxford English Dictionary, 5th ed. Oxford: Oxford University Press.Google Scholar
(1997). “On Jewish Hermeneutics: Maimonides and Bachya as Vectors in Cohen's Philosophy of Origin,” in and (eds.), Hermann Cohen's Philosophy of Religion: International Conference in Jerusalem 1996. Hildesheim: Georg Olms, pp. 35–50.Google Scholar
(2004). “Zur Phänomenologie der jüdischen Liturgie in Rosenzweigs Stern der Erlösung: Ein Versuch über das Schweigen mit Husserl,” in (ed.), Rosenzweig als Leser: Kontextuelle Kommentare zum Stern der Erlösung. Tübingen: Max Niemeyer, pp. 357–68.Google Scholar
(1920). “Von jüdischer Kunst,” in , Die jüdische Bewegung: Gesammelte Aufsätze und Ansprachen, vol. 1. Berlin: Jüdischer Verlag, pp. 57–66.Google Scholar
(1951). Two Types of Faith: A Study of the Interpretation of Judaism and Christianity. (trans.). New York: Macmillan.Google Scholar
(1952). The Eclipse of God: Studies in the Relation between Religion and Philosophy. et al. (trans.). New York: Harper and Brothers.Google Scholar
(1960). The Origin and Meaning of Hasidism. (ed. and trans.). New York: Horizon Press.Google Scholar
(1963). Israel and the World: Essays in a Time of Crisis. , et al. (trans.). New York: Schocken.Google Scholar
(1964). Daniel: Dialogues on Realization. (trans.). New York: Holt, Rinehart, and Winston.Google Scholar
(1965b). The Knowledge of Man: A Philosophy of the Interhuman. and (trans.). New York: Harper and Row.Google Scholar
(1967c). “Replies to My Critics,” in and (eds.), The Philosophy of Martin Buber. La Salle, IL: Open Court, pp. 689–744.Google Scholar
(1967d). “A Tentative Answer,” in and (eds.), The Philosophy of Martin Buber. La Salle, IL: Open Court, pp. 35–37.Google Scholar
(1972). Briefwechsel aus sieben Jahrzenten. 3 vols. (ed.). Heidelberg: Lambert Schneider.Google Scholar
(1983). A Land of Two Peoples: Martin Buber on Jews and Arabs. (ed.). Oxford: Oxford University Press.Google Scholar
(1985). Ecstatic Confessions: The Heart of Mysticism. (ed.). (trans.). San Francisco: Harper and Row.Google Scholar
(1993). Der Jude und sein Judentum: Gesammelte Aufsätzen und Reden. (ed.). Gerlingen: Lambert Schneider.Google Scholar
(1999). The First Buber: Youthful Zionist Writings of Martin Buber. (ed. and trans.). Syracuse, NY: Syracuse University Press.Google Scholar
, and (1994). Scripture and Translation. with (trans.). Bloomington: Indiana University Press.Google Scholar
(1958). The Tyranny of Greece over Germany: A Study of the Influence Exercised by Greek Art and Poetry over the Great German Writers of the Eighteenth, Nineteenth, and Twentieth Centuries. Boston: Beacon Press.Google Scholar
(2002). Solomon Maimon: Monism, Skepticism, and Mathematics. Pittsburgh: University of Pittsburgh Press.CrossRefGoogle Scholar
(2003). “Transcendental and Empirical Subjectivity: The Self in the Transcendental Tradition,” in (ed.), The New Husserl. Bloomington: Indiana University Press, pp. 181–98.Google Scholar
(2002). Das dialogische Denken: Franz Rosenzweig, Ferdinand Ebner und Martin Buber. Freiburg: Alber.Google Scholar
(1961). Freiheit und Form: Studien zur deutschen Geistesgeschichte. Darmstadt: Wissenschaftliche Buchgesellschaft.Google Scholar
(1967). “What Is a Jewish Artist?” in (ed.), The Golden Traition: Jewish Life and Thought in Eastern Europe. Boston: Beacon Press, pp. 331–32.Google Scholar
, (2007). “Entzauberung and Jewish Modernity – On ‘Magic,’ Enlightenment, and Faith.” Jahrbuch des Simon-Dubnow-Instituts 6:191–200.Google Scholar
(ed.) (2001). Feminist Interpretations of Emmanuel Levinas. University Park: Pennsylvania State University Press.Google Scholar
, and (eds.) (2003). Ethics and Foreign Intervention. Cambridge: Cambridge University Press.Google Scholar
(2001). “Women's Torah Learning – Prospects and Dangers” (Hebrew), in (ed.), To Be a Jewish Woman. Jerusalem: Urim, pp. 67–72.Google Scholar
(2002). “Feminist Theology in Post-traditional Theology,” in (ed.), The Cambridge Companion to Feminist Theology. Cambridge: Cambridge University Press, pp. 79–96.CrossRefGoogle Scholar
,. and (eds.) (1992). Womanspirit Rising: A Feminist Reader in Religion. San Francisco: HarperSanFrancisco.Google Scholar
(1933). De natura deorum/Academica. (ed.). Cambridge, MA: Harvard University Press (Loeb Classical Library).Google Scholar
(1981). “Iconophobia,” in , Moments of Vision and Other Essays. New York: Harper and Row, pp. 30–49.Google Scholar
(2000). The Problem of God in Modern Thought. Grand Rapids, MI: W. B. Eerdmans Publishers.Google Scholar
(1991). What Can She Know?: Feminist Theory and the Construction of Knowledge. Ithaca, NY: Cornell University Press.Google Scholar
(1964). The Natural and the Supernatural Jew: An Historical and Theological Introduction. New York: McGraw-Hill.Google Scholar
(1971). Reason and Hope: Selections from the Jewish Writings of Hermann Cohen. (ed. and trans.). New York: W. W. Norton.Google Scholar
(1972). Religion of Reason out of the Sources of Judaism. (trans.). New York: Frederick Ungar.Google Scholar
(2004a). Ethics of Maimonides. (ed. and trans.). Madison: University of Wisconsin Press.Google Scholar
(2004b). “The Significance of Judaism for the Religious Progress of Humanity.” Alan Mittleman (trans.). Modern Judaism 24:42–56.Google Scholar
(1993). Living Letters of the Law: Ideas of the Jew in Medieval Christianity. Berkeley: University of California Press.Google Scholar
(1994). Elevations: The Height of the Good in Rosenzweig and Levinas. Chicago: University of Chicago Press.Google Scholar
(2007). “Emmanuel Levinas: Judaism and the Primacy of the Ethical,” in and (eds.), The Cambridge Companion to Modern Jewish Philosophy. Cambridge: Cambridge University Press, pp. 234–55.CrossRefGoogle Scholar
(2010). “Against Theology, or ‘The Devotion of a Theology Without Theodicy’: Levinas on Religion,” in and (eds.), The Exorbitant: Emmanuel Levinas between Jews and Christians. New York: Fordham University Press, pp. 74–89.Google Scholar
(1993). “Jewish Art in the Modern Era,” in (ed.), The Modern Jewish Experience: A Reader's Guide. New York: New York University Press, pp. 228–41.Google Scholar
, and (2000). The Jew Within: Self, Family, and Community in America. Bloomington: Indiana University Press.Google Scholar
(1929). Ein Diwan Jehuda Halevi, übertragen und mit einem Lebensbild versesn von Emil Bernard. Berlin: E. Reiss.Google Scholar
(2005a). The Bible after Babel: Historical Criticism in a Post-modern Age. Grand Rapids, MI: Eerdmans.Google Scholar
(2007). “Pre-Christian Jewish Messianism: An Overview,” in (ed.), The Messiah in Early Judaism and Christianity. Minneapolis, MN: Fortress Press, pp. 1–20.Google Scholar
(1995). Kierkegaard as Humanist: Discovering My Self. Montreal, QC: McGill-Queen's University Press.Google Scholar
(2004). “Figuration: Emmanuel Levinas and the Image.” Yale French Studies 104:100–25.CrossRefGoogle Scholar
(1996). “Modern Moral Philosophy and the Virtues,” in (ed.), How Should One Live?: Essays on the Virtues. Oxford: Oxford University Press, pp. 1–18.Google Scholar
(1998). “There Is No Other: Notes on the Logical Place of a Concept.” Paideuma: Mitteilung zur Kulturkunde 44:13–29.Google Scholar
(2008). “Phenomenological Immanence, Normativity, and Semantic Externalism.” Synthese 160:335–54.CrossRefGoogle Scholar
(1950). Christ and Time: The Primitive Christian Conception of Time and History. (trans.). Philadelphia: Westminster Press.Google Scholar
, and (eds.) (1994). Feminist Perspectives on Jewish Studies. New Haven, CT: Yale University Press.Google Scholar
(1992). Alfarabi, Avicenna, and Averroes, on Intellect: Their Cosmologies, Theories of Active Intellect, and Theories of Human Intellect. New York: Oxford University Press.Google Scholar
(2001). “The Ten Questions of Eliezer Eilburg and the Problem of Jewish Unbelief in the Sixteenth Century.” Jewish Quarterly Review 91:293–336.CrossRefGoogle Scholar
(1998). “The Canaanite Inheritance of the Israelite Monarchy,” in (ed.), King and Messiah in Ancient Israel and the Ancient Near East (JSOT Suppl. Series 270). Sheffield: Sheffield Academic Press, pp. 72–90.Google Scholar
(1994). Specters of Marx: The Work of Mourning, the State of the Debt, and the New International. (trans.). London: Routledge.Google Scholar
(2004). Eyes of the University: Right to Philosophy 2. et al. (trans.). Stanford, CA: Stanford University Press.Google Scholar
(2005). Rogues: Two Essays on Reason. and (trans.). Stanford, CA: Stanford University Press.Google Scholar
, and (2004). For What Tomorrow: A Dialogue. (trans.). Stanford, CA: Stanford University Press.Google Scholar
(1984). Philosophical Writings of Descartes, vol. 2. , , (trans.). Cambridge: Cambridge University Press.Google Scholar
(1985). Philosophical Writings of Descartes, vol. 1. , , and (trans.). Cambridge: Cambridge University Press.Google Scholar
(2004). “Wittgenstein on Religious Belief: The Gulf between Us,” in and (eds.), Religion and Wittgenstein's Legacy. Burlington: Ashgate, pp. 99–138.Google Scholar
(1994). Fertile Ground: Women, Earth, and the Limits of Control. Boston: Beacon Press.Google Scholar
, and (eds.) (1990). Reweaving the World: The Emergence of Ecofeminism. San Francisco: Sierra Club Books.Google Scholar
(2010). “Exegetical Idealization: Hermann Cohen's Religion of Reason out of the Sources of Maimonides.” Journal of Jewish Thought and Philosophy 18:49–73.CrossRefGoogle Scholar
(1992). The Third Chimpanzee: The Evolution and Future of the Human Animal. New York: HarperCollins.Google Scholar
(1986). Hegel: Religion, Economics and the Politics of Spirit. Cambridge: Cambridge University Press.Google Scholar
(1980). “The Function of the Idea of Messianic Mankind in Hermann Cohen's Later Thought.” Journal of the American Academy of Religion 48:245–58.CrossRefGoogle Scholar
(1992). “Matter as Creature and as the Source of Evil: Maimonides and Aquinas,” in (ed.), Neoplatonism and Jewish Thought. Albany: State University of New York Press, pp. 217–35.Google Scholar
(2004). “Thinking Desire in Gersonides and Spinoza,” in (ed.), Women and Gender in Jewish Philosophy. Bloomington: Indiana University Press, pp. 51–77.Google Scholar
(1996). “Spinoza's Theology,” in (ed.), The Cambridge Companion to Spinoza. Cambridge: Cambridge University Press, pp. 343–82.Google Scholar
(1987). “Trieste and Berlin: The Italian Role in the Cultural Politics of the Haskalah,” in (ed.), Toward Modernity: The European Jewish Model. New Brunswick, NJ: Transaction Books, pp. 189–224.Google Scholar
(1997). “The Social and Cultural Context: Eighteenth-Century Enlightenment,” in and (eds.), History of Jewish Philosophy. London: Routledge, pp. 636–59.Google Scholar
(1921). Die jüdische Geschichte: Ein geschichtsphilosophischer Versuch. (trans.). Frankfurt: J. Kauffmann.Google Scholar
(2003). The Western Construction of Religion: Myths, Knowledge, and Ideology. Baltimore: Johns Hopkins University Press.Google Scholar
(1999). “The Hypothesis of the Basic Norm: Hans Kelsen and Hermann Cohen,” in and (eds.), Normativity and Norms: Critical Perspectives on Kelsenian Themes. Oxford: Clarendon, pp. 195–219.CrossRefGoogle Scholar
(1986). War against the Idols: The Reformation of Worship from Erasmus to Calvin. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
(1992). “Constructing the Usable Past: The Idea of Tradition in Twentieth-Century American Judaism,” in (ed.), The Uses of Tradition: Jewish Continuity in the Modern Era. New York: Jewish Theological Seminary of America, pp. 429–61.Google Scholar
(1998a). “Reflections on the State of Zionist Thought.” Modern Judaism 18:253–66.CrossRefGoogle Scholar
(1998b). Rethinking Modern Judaism: Ritual, Commandment, Community. Chicago: University of Chicago Press.Google Scholar
(2002). Next I Will Know More: Literacy and Identity among Young Orthodox Women in Israel. (trans.). Detroit: Wayne State University Press.Google Scholar
, , and (2006). “Narcissism and Creativity: Triangulation in Franz Rosenzweig's Life and Work in the Wake of the Gritli-Briefe,” in (ed.), Franz Rosenzweigs “neues Denken”. Freiburg and Munich: Karl Alber, pp. 1195–222.Google Scholar
(1996). Covenant and Commonwealth: From Christian Separation through the Protestant Reformation. New Brunswick, NJ: Transaction Publishers.Google Scholar
(1926). “Letter of Elijah (Gaon) of Wilna,” in (ed.), Hebrew Ethical Wills, vol. 2. Philadelphia: Jewish Publication Society, pp. 311–25.Google Scholar
(1986). “Messianic Expectations and Spiritualization of Religious Life in the Sixteenth Century.” Révue des Études juives 145:35–49.CrossRefGoogle Scholar
(1994). Jewish Law: History, Sources, Principles. and (trans.). Philadelphia: Jewish Publication Society.Google Scholar
(2010a). “Hermann Cohen, Maimonides, and the Jewish Virtue of Humility.” Journal of Jewish Thought and Philosophy 18:27–47.CrossRefGoogle Scholar
(2010b). Monotheism and Tolerance: Recovering a Religion of Reason. Bloomington: Indiana University Press.Google Scholar
(1977). “Introduction,” in Isaac Baer Levinsohn, Te‘udah be-Yisrael. Jerusalem: Merkaz Zalman Shazar Center, [1]–[19].Google Scholar
(1987). “Immanent Factors and External Influences in the Development of the Haskalah Movement in Russia,” in (ed.), Toward Modernity: The European Jewish Model. New Brunswick, NJ: Transaction Books, pp. 13–22.Google Scholar
(1993). Rabbi Israel Salanter and the Mussar Movement: Seeking the Torah of Truth. (trans.). Philadelphia: Jewish Publication Society.Google Scholar
(2001). “Magic and Miracle-Workers in the Literature of the Haskalah,” in and (eds.), New Perspectives on the Haskalah. London: Littman Library of Jewish Civilization, pp. 113–27.Google Scholar
(2002). The Gaon of Vilna: The Man and His Image. (trans.). Berkeley: University of California Press.Google Scholar
(1993). “The Council of the Four Lands,” in , , and (eds.), The Jews in Old Poland, 1000–1795. London: I. B. Tauris, pp. 93–109.Google Scholar
, and (eds.) (2000). Empty Names, Fiction, and the Puzzle of Non-existence. Stanford, CA: CSLI Press.Google Scholar
, (2008). The Disenchantment of the Orient: Expertise in Arab Affairs and the Israeli State. Stanford: Stanford University Press.Google Scholar
(1975). Memoirs from the Baths of Diocletian. and (eds.). Detroit: Wayne State University Press.Google Scholar
(1970). God's Presence in History: Jewish Affirmations and Philosophical Reflections. New York: New York University Press.Google Scholar
(1978). The Jewish Return into History: Reflections in the Age of Auschwitz and a New Jerusalem. New York: Schocken.Google Scholar
(2010). A Covenant of Creatures: Levinas's Philosophy of Judaism. Stanford, CA: Stanford University Press.Google Scholar
(1996). The Book of Blessings: New Jewish Prayers for Daily Life, the Sabbath, and the New Moon Festival. Boston: Beacon Press.Google Scholar
, , and (1993). The Constitutional Foundations of World Peace. Albany: State University of New York Press.Google Scholar
(2003). “Introduction,” in (ed.), Transcendence in Philosophy and Religion. Bloomington: Indiana University Press, pp. 1–10.Google Scholar
(1973). Whither? And Other Stories. (trans.). Philadelphia: Jewish Publication Society.Google Scholar
(1994). A Scholar's Life: Rachel Wischnitzer and the Development of Jewish Art Scholarship in the Twentieth Century. Philadelphia: Jewish Publication Society.Google Scholar
(1995a). “Mendelssohn and ‘Mendelssohn's Disciples’: A Re-examination.” Leo Baeck Institute Year Book 40:133–68.CrossRefGoogle Scholar
(1995b). “Education Programs and Societal Ideals: The Hinukh Nearim School in Berlin, 1778–1825” (Hebrew). Zion 60:393–424.Google Scholar
(2001). “Towards a Historical Definition of the Haskalah,” in and (eds.), New Perspectives on the Haskalah. London: Littman Library of Civilization, pp. 184–219.Google Scholar
(2002a). Haskalah and History: The Emergence of a Modern Historical Consciousness. and (trans.). Oxford: Littman Library of Jewish Civilization.Google Scholar
(2002b). The Jewish Enlightenment. (trans.). Philadelphia: University of Pennsylvania Press.Google Scholar
(2007). “From Renaissance to Revolution: The Eighteenth Century in Jewish History,” in , , and (eds.), Sepharad in Ashkenaz: Medieval Knowledge and Eighteenth-Century Enlightened Jewish Discourse. Amsterdam: Royal Netherlands Academy, pp. 1–10.Google Scholar
(1997). “Spinoza,” in and (eds.), History of Jewish Philosophy. London: Routledge, pp. 612–35.Google Scholar
(1982). De l'idée de transcendance à la question du langage: L'itinéraire philosophique de Levinas. Grenoble: J. Millon.Google Scholar
(1982). Science of Knowledge with the First and Second Introductions. and (eds. and trans.). Cambridge: Cambridge University Press.Google Scholar
(1992). Foundations of Transcendental Philosophy (Wissenschaftslehre) nova methodo (1796/99). (ed. and trans.). Ithaca, NY: Cornell University Press.Google Scholar
(2005). “A Critique of Expanding the Palace of Torah: Orthodoxy and Feminism by Tamar Ross.” Edah Journal 4(2):2–10.Google Scholar
(1997). Rational Rabbis: Science and Talmudic Culture. Bloomington: Indiana University Press.Google Scholar
(1973). Rabbinic Literature and Greco-Roman Philosophy: A Study of Epicurea And Rhetorica in Early Midrash. Leiden: Brill.Google Scholar
(1989). The Garments of Torah: Essays in Biblical Hermeneutics. Bloomington: Indiana University Press.Google Scholar
(1993). The Midrashic Imagination: Jewish Exegesis, Thought, and History. Albany: State University of New York Press.Google Scholar
(1998). The Exegetical Imagination: On Jewish Thought and Theology. Cambridge, MA: Harvard University Press.Google Scholar
(2002a). “Justification through Living: Martin Buber's Third Alternative,” in (ed.), Martin Buber: A Contemporary Perspective. Syracuse, NY, and Jerusalem: Syracuse University Press and Israel Academy of Sciences and Humanities.Google Scholar
(2002b). “The Song of Songs and Ancient Jewish Religiosity: Between Eros and History,” in (ed.), Von Enoch bis Kafka: Festschrift für Karl E. Gruozinger zum 60. Geburtstag. Wiesbaden: Harrassowitz, pp. 69–81.Google Scholar
(2003). Biblical Myth and Rabbinic Mythmaking. Oxford: Oxford University Press.CrossRefGoogle Scholar
, and (1975). “Introduction,” in and (eds.), Texts and Responses: Studies Presented to Nahum N. Glatzer on the Occasion of His Seventieth Birthday by His Students. Leiden: Brill, pp. ix–xii.Google Scholar
(1995). Russia's First Modern Jews: The Jews of Shklov. New York: New York University Press.Google Scholar
(2005). The Rise of Modern Yiddish Culture. Pittsburgh: University of Pittsburgh Press.CrossRefGoogle Scholar
(ed.) (2001). Me'ah She‘arim: Studies in Medieval Spiritual Life in Memory of Isadore Twersky. Jerusalem: Magnes Press.Google Scholar
(2001). A Woman's Voice: Sarah Foner, Hebrew Author of the Haskalah. (trans.). Wilbraham, MA: Dailey International Publishers.Google Scholar
(2006). “The Immortality of the Soul in Pinchas Hurwitz's Sefer ha-Berit: Philosophers versus Kabbalists.” Jewish Studies Quarterly 13:223–33.CrossRefGoogle Scholar
(2007a). “Love of One's Neighbour in Pinhas Hurwitz's Sefer ha-Berit,” in and (eds.), Studies in Hebrew Literature and Jewish Culture Presented to Albert van der Heide on the Occasion of His Sixty-fifth Birthday. Dordrecht: Springer, pp. 271–96.CrossRefGoogle Scholar
(2007b). “Natural Science in Sefer ha-Berit: Pinchas Hurwitz on Animals and Meteorological Phenomena,” in , , and (eds.), Sepharad in Ashkenaz: Medieval Knowledge and Eighteenth-Century Enlightened Jewish Discourse. Amsterdam: Royal Netherlands Academy, pp. 157–83.Google Scholar
(1841). Die Religion des Geistes: Eine wissenschaftliche Darstellung des Judenthums nach seinem Charakter, Entwicklungsgange und Berufe in der Menschheit. Frankfurt: J. C. Hermann.Google Scholar
(1998). Hegel's Idea of a “Phenomenology of Spirit”. Chicago: University of Chicago Press.Google Scholar
(1971). The Order of Things: An Archaeology of the Human Sciences. New York: Pantheon Books.Google Scholar
(2007). “Maimonides, Spinoza, Solomon Maimon, and the Completion of the Copernican Revolution in Philosophy,” in , , and (eds.), Sepharad in Ashkenaz: Medieval Knowledge and Eighteenth-Century Enlightened Jewish Discourse. Amsterdam: Royal Netherlands Academy, pp. 193–221.Google Scholar
(1985). “The End of the Guide: Maimonides on the Best Life for Man.” Judaism 34:485–95.Google Scholar
(2005). “Franz Rosenzweig and the Emergence of a Postsecular Philosophy of the Unsayable.” International Journal for Philosophy of Religion 58:161–80.CrossRefGoogle Scholar
(2006). “Apophasis and the Turn of Philosophy to Religion: From Negative Theology to Postmodern Negation of Theology.” International Journal for Philosophy of Religion 60:61–76.CrossRefGoogle Scholar
(2000). Studies in Contemporary Jewry, vol. 21: Jews and Gender: The Challenge to Hierarchy. Oxford: Oxford University Press.Google Scholar
(ed.) (2002). Radical Interpretation in Religion. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
(1988). The Importance of What We Care About. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
(2004). “Talking of Eyebrows: Religion and the Space of Reasons after Wittgenstein, Rosenzweig, and Diamond,” in and (eds.), Religion and Wittgenstein's Legacy. Burlington: Ashgate, pp. 139–60.Google Scholar
(2006). “Everyday Speech and Revelatory Speech in Rosenzweig and Wittgenstein.” Philosophy Today 50:24–39.CrossRefGoogle Scholar
(2007). “Jewish Philosophy after Kant: The Legacy of Solomon Maimon,” in and (eds.), The Cambridge Companion to Modern Jewish Philosophy. Cambridge: Cambridge University Press, pp. 53–79.CrossRefGoogle Scholar
(2008). Augustine and the Jews: A Christian Defense of Jews and Judaism. New York: Doubleday.Google Scholar
(2001). “Holiness and Defilement: The Ambivalent Perception of Philosophy by Its Opponents in the Early Fourteenth Century.” Micrologus 9:169–93.Google Scholar
(2005). “Aaron Salomon Gumpertz, Gotthold Ephraim Lessing, and the First Call for an Improvement of the Civil Rights of Jews in Germany.” AJS Review 29:299–354.CrossRefGoogle Scholar
(2006). “The Subversive Role of Science in R. Israel Zamosc's Talmudic Novella,” in (ed.), Study and Knowledge in Jewish Thought, vol. 2 (Hebrew). Beer-Sheva: Ben-Gurion University of the Negev Press, pp. 223–35.Google Scholar
(2007). “Hebrew Medieval Science in Zamość, ca. 1730: The Early Years of Rabbi Israel ben Moses Halevi of Zamość,” in , , and (eds.), Sepharad in Ashkenaz: Medieval Knowledge and Eighteenth-Century Enlightened Jewish Discourse. Amsterdam: Royal Netherlands Academy, pp. 25–67.Google Scholar
(2008). “Jewish Traditionalism and Early Modern Science: Rabbi Israel Zamosc's Dialective of Enlightenment (Berlin, 1744),” in and (eds.), Thinking Impossibilities: The Intellectual Legacy of Amos Funkenstein. Toronto: University of Toronto Press, pp. 63–96.Google Scholar
(2003). “A Philosopher Between Two Cultures,” in (ed.), Solomon Maimon: Rational Dogmatist, Empirical Skeptic. Dordrecht: Kluwer Academic Publishers, pp. 1–17.CrossRefGoogle Scholar
(1979). Franz Rosenzweig's Philosophy of Existence: An Analysis of The Star of Redemption. (ed.). and (trans.). The Hague: Martinus Nijhoff.CrossRefGoogle Scholar
(2001). “Creating Hebraism, Confronting Hellenism: The Menorah Journal and its Struggle for the Jewish Imagination.” American Jewish Archives Journal 53:147–74.Google Scholar
(1940). “Montaigne's Relation to Judaism and the Jews.” Jewish Quarterly Review 31:141–48.CrossRefGoogle Scholar
(ed.) (1992). Probing the Limits of Representation: Nazism and the “Final Solution”. Cambridge, MA: Harvard University Press.Google Scholar
(2001). “The Struggle of the Mitnagdim and Maskilim Against Hasidism: Rabbi Jacob Emden and Judah Leib Miesis,” in and (eds.), New Perspectives on the Haskalah. London: Littman Library of Jewish Civilization, pp. 103–12.Google Scholar
(1992). In the Wake of the Goddesses: Women, Culture and the Biblical Transformation of Pagan Myth. New York: Free Press.Google Scholar
(1995). Franz Rosenzweig and Jehuda Halevi: Translation, Translations, and Translators. Montreal, QC, and Kingston: McGill-Queen's University Press.Google Scholar
(1999). “Introduction,” in Franz Rosenzweig, Franz Rosenzweig's “The New Thinking.” and (eds.). Syracuse, New York: Syracuse University Press, pp. 1–41.Google Scholar
(2009). “Spinoza's Disturbing Thesis: Power, Norms and Fiction in the Tractatus Theologico-Politicus.” History of Political Thought 30:455–68.Google Scholar
(1999). “Jewish and Democratic? A Rejoinder to the ‘Ethnic Democracy’ Debate.” Israel Studies 4:44–72.Google Scholar
(1983). Local Knowledge: Further Essays in Interpretive Anthropology. New York: Basic Books.Google Scholar
(1962). Abraham Geiger and Liberal Judaism: The Challenge of the Nineteenth Century. (ed.). (trans.). Philadelphia: Jewish Publication Society.Google Scholar
(1986). “The jungjüdische Bewegung: An Unexplored Chapter in German-Jewish Literary and Cultural History.” Leo Baeck Institute Year Book 31:105–19.CrossRefGoogle Scholar
(2005). “A Monstrous Absolute: Schelling, Kant, and the Poetic Turn in Philosophy,” in (ed.), Schelling Now: Contemporary Readings. Bloomington: Indiana University Press, pp. 135–46.Google Scholar
, , and (1998). “Questioning Ethnic Democracy: A Response to Sammy Snooha.” Israel Studies 3: 253–67.CrossRefGoogle Scholar
(1994). Kant's Theory of Imagination: Bridging Gaps in Judgment and Experience. Oxford: Oxford University Press.Google Scholar
(1989). “The Limits of Thought: Rosenzweig, Schelling, and Cohen.” Zeitschrift für philosophische Forschung 43:618–40.Google Scholar
(1992). Correlations in Rosenzweig and Levinas. Princeton, NJ: Princeton University Press.Google Scholar
(2000). Why Ethics?: Signs of Responsiblities. Princeton, NJ: Princeton University Press.CrossRefGoogle Scholar
(2006). “Eternity in History: Rolling The Scroll,” in and (eds.), Liturgy, Time and the Politics of Redemption. Grand Rapids, MI: Eerdmans, pp. 127–40.Google Scholar
(2009). “The Name of God in Levinas,” in and (eds.), Saintly Influence: Edith Wyschogrod and the Possibilities of Philosophy of Religion. New York: Fordham University Press, pp. 97–112.Google Scholar
(2010). “The Disincarnation of the Word: The Trace of God in Reading Scripture,” in and (eds.), The Exorbitant: Emmanuel Levinas between Jews and Christians. New York: Fordham University Press, pp. 32–51.Google Scholar
(1994). Constituting Critique: Kant's Writing as Critical Praxis. Durham, NC: Duke University Press.Google Scholar
(2004a). Spinoza's Modernity: Mendelssohn, Lessing, and Heine. Madison: University of Wisconsin Press.Google Scholar
(2004b). “Zwischen Emanzipation, Vernichtung und Neuanfang: Jüdische Philosophen in der Schweiz,” in (ed.), Festschrift zum 100: Jubiläum des Bestehens des Schweizerischen Israelitischen Gemeindebundes. Zürich: Chronos, pp. 248–64.Google Scholar
(2012). Disciplining Philosophy and the Invention of Modern Jewish Thought. New York: Fordham.CrossRefGoogle Scholar
(1997). “Becoming History: Perspectives on the Seminary Faculty at Mid-century,” in (ed.), Tradition Renewed: A History of the Jewish Theological Seminary of America, vol. 1. New York: Jewish Theological Seminary of America, pp. 353–437.Google Scholar
(2008). “Toward a Reevaluation of the Relationship between Kabbalah, Sabbateanism, and Heresy,” in and (eds.), Rabbinic Culture and Its Critics: Jewish Authority, Dissent, and Heresy in Medieval and Early Modern Times. Detroit: Wayne State University Press, pp. 393–407.Google Scholar
(1996). Expositions and Inquiries: Jewish Thought in Past and Present (Hebrew). and (eds.). Jerusalem: Magnes Press.Google Scholar
(2007). The Legacy of German Jewry. (trans.). New York: Fordham University Press.CrossRefGoogle Scholar
(1985). Protecting the Vulnerable: A Reanalysis of Our Social Responsibilities. Chicago: University of Chicago Press.Google Scholar
(ed.) (1977). Rambam: Readings in the Philosophy of Moses Maimonides. New York: Schocken.Google Scholar
(ed.) (1992). Neoplatonism and Jewish Thought. Albany: State University of New York Press.Google Scholar
(ed.) (2002). “What Does Spinoza's Ethics Contribute to Jewish Philosophy?” in and (eds.), Jewish Themes in Spinoza's Philosophy. Albany: State University of New York Press, pp. 17–93.Google Scholar
(1999). “Science, Finitude, and Infinity: Neo-Kantianism and the Birth of Existentialism.” Jewish Social Studies 6:30–53.CrossRefGoogle Scholar
(2001). “Rosenzweig Redux: The Reception of German-Jewish Thought.” Jewish Social Studies 8:1–57.CrossRefGoogle Scholar
(2003). Rosenzweig and Heidegger: Between Judaism and German Philosophy. Berkeley: University of California Press.Google Scholar
(2007). “Franz Rosenzweig and the Philosophy of Jewish Existence,” in and (eds.), The Cambridge Companion to Modern Jewish Philosophy. Cambridge: Cambridge University Press, pp. 122–46.CrossRefGoogle Scholar
(1995). She Who Dwells Within: A Feminist Vision for Renewed Judaism. San Francisco: HarperSanFrancisco.Google Scholar
(2007). “Ambiguous Visions of the Past: The Perception of History in Nineteenth-Century German Jewry.” European Journal of Jewish Studies 1:365–94.CrossRefGoogle Scholar
, and (2007). Modern Judaism and Historical Consciousness: Identities, Encounters, Perspectives. Leiden: Brill.CrossRefGoogle Scholar
, [] (1968). Essai sur la regeneration physique, morale et politique des juifs: La Révolution française et l’émancipation des Juifs, vol. 3. Paris: Éditions Sociales.Google Scholar
(1891–98). History of the Jews. 6 vols. (trans.). Philadelphia: Jewish Publication Society.Google Scholar
(1900). Geschichte der Juden von den ältesten Zeiten bis auf die Gegenwart. 11 vols. Leipzig: Leiner.Google Scholar
(1975). The Structure of Jewish History and Other Essays. (ed. and trans.). New York: KTAV Publishing House.Google Scholar
(1981). “Hasidism: Discovery and Retreat,” in (ed.), The Other Side of God: A Polarity in World Religions. New York: Anchor, pp. 104–30.Google Scholar
(1999). “New Directions in Jewish Theology in America,” in and (eds.), Contemporary Jewish Theology: A Reader. Oxford: Oxford University Press, pp. 486–93.Google Scholar
(2003). Seek My Face: A Jewish Mystical Theology. 2nd ed. Woodstock, VT: Jewish Lights Publishing.Google Scholar
(1993). Jew and Philosopher: The Return to Maimonides in the Jewish Thought of Leo Strauss. Albany: State University of New York Press.Google Scholar
(1961). “Avant-Garde and Kitsch,” in Art and Culture: Critical Essays. Boston: Beacon Press, pp. 3–21.Google Scholar
(1995). “Three Conceptions of the Torah in Hebrew Scriptures,” in (ed.), Studies in the Bible and Jewish Thought. Philadelphia: Jewish Publication Society, pp. 11–24.Google Scholar
(1996). Better Than Wine: Love, Poetry and Prayer in the Thought of Franz Rosenzweig. Atlanta: Scholars Press.Google Scholar
(2006). “What Does Revelation in the Star of Redemption Reveal?: Negotiating the Spaces between Rosenzweig's Life and Thought,” in (ed.), Franz Rosenzweigs “neues Denken”. Freiburg and Munich: Verlag Karl Alber, pp. 830–44.Google Scholar
(ed.) (2008). The Hebrew Bible: New Insights and Scholarship. New York: New York University Press.Google Scholar
(2007). Carl Schmitt and the Jews: The “Jewish Question,” The Holocaust, and German Legal Theory. Madison: University of Wisconsin Press.Google Scholar
(2006). The Gift of the Other: Levinas and the Politics of Reproduction. Albany: State University of New York Press.Google Scholar
(ed.) (1970). Beauty in Holiness: Studies in Jewish Customs and Ceremonial Art. New York: Ktav.Google Scholar
(1989). Sacred Images: Studies in Jewish Art from Antiquity to the Middle Ages. Northampton: Variorum Reprints.Google Scholar
(1993). “Is There a Jewish Art?” in (ed.), The Visual Dimension: Aspects of Jewish Art. Boulder, CO: Westview Press.Google Scholar
, and (eds.) (2002). Kein Land für sich allein: Studien zum Kulturkontakt in Kanaan, Israel/Palästina und Ebirnari für Manfred Weippert zum 65. Geburtstag (Orbis Biblicus et Orientalis 186). Freiburg: Universitätsverlag; Göttingen: Vandenhoek and Ruprecht.Google Scholar
[Asher Ginzberg] (1962). Nationalism and the Jewish Ethic: Basic Writings of Ahad Ha‘am. (ed.). New York: Shocken.Google Scholar
[Asher Ginzberg] (2000). “Truth from Eretz Israel.” (trans.). Israel Studies 5:160–79.CrossRefGoogle Scholar
(1997). “Kant's Idea of Perpetual Peace, with the Benefit of Two Hundred Years’ ,” in and (eds.), Perpetual Peace: Essays on Kant's Cosmopolitan Ideal. Cambridge, MA: MIT Press, pp. 113–53.Google Scholar
(2005). “Isadore Twersky: Historian of Jewish Culture,” in (ed.), Be'erot Yitzhak: Essays in Memory of Isadore Twersky. Cambridge, MA: Harvard University Press, pp. 1–14.Google Scholar
(1997). People of the Book: Canon, Meaning, and AuthorityCambridge, MA: Harvard University Press.Google Scholar
(2001). “David Hartman and the Philosophy of the Halakhah” (Hebrew), in and (eds.), Renewing Jewish Commitment: The Work and Thought of David Hartman, vol. 1. Jerusalem: Shalom Hartman Institute and Hakibbutz Hameuchad, pp. 13–35.Google Scholar
(2004). “David Hartman and the Crisis in Modern Faith,” in (ed.), Judaism and Modernity: The Religious Philosophy of David Hartman. Aldershot: Ashgate, pp. 25–34.Google Scholar
(2007). Concealment and Revelation: Esotericism in Jewish Thought and Its Philosophical Implications. Princeton, NJ: Princeton University Press.Google Scholar
(1851). Divan des Castiliers, Abu'l-Hassan Juda ha-Levi. (trans.). Breslau: J.U. Kern.Google Scholar
(1993). “Plain Sense and Applied Meaning in Rabbinic Exegesis,” in (ed.), The Return to Scripture in Judaism and Christianity: Essays in Postcritical Scriptural Interpretation. Mahwah, NJ: Paulist Press.Google Scholar
(2007). Breaking the Tablets: Jewish Theology after the Shoah. (ed.). Lanham, MD: Rowman and Littlefield.Google Scholar
, and (eds.) (1984). Israel, le judaïsme, et l'Europe: Données et débats, actes du XXIII colloque des intellectuels juifs de langue française. Paris: Gallimard.Google Scholar
(ed.) (1978). Public and Private Morality. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
(1998). New Age Religion and Western Cultlure: Esotericism in the Mirror of Secular Thought. Albany: State University of New York Press.Google Scholar
(1987). “The Image of Maimonides in Nineteenth-Century Jewish Historiography.” Proceedings of the American Academy of Jewish Research 54:117–40.CrossRefGoogle Scholar
(1991). Nachman Krochmal: Guiding the Perplexed of the Modern Age. New York: New York University Press.Google Scholar
(1994). How Do We Know This?: Midrash and the Fragmentation of Modern Judaism. Albany: State University of New York Press.Google Scholar
, and (eds.) (2010). The Exorbitant: Emmanuel Levinas between Jews and Christians. New York: Fordham University Press.Google Scholar
(1978). Joy and Responsibility: Israel, Modernity, and the Renewal of Judaism. Jerusalem: Ben-Zvi-Posner.Google Scholar
(1985). Crisis and Leadership: Epistles of Maimonides. (trans.). Philadelphia: Jewish Publication Society.Google Scholar
(1999). A Heart of Many Rooms: Celebrating the Many Voices within Judaism. Woodstock, VT: Jewish Lights.Google Scholar
(2000). Israelis and the Jewish Tradition: An Ancient People Debating Its Future. New Haven, CT: Yale University Press.Google Scholar
(2001). Love and Terror in the God Encounter. Woodstock, VT: Jewish Lights Publishing.Google Scholar
(2007). “The Introductions of Early Enlightenment Thinkers as Harbingers of the Renewed Interest in the Medieval Jewish Philosophers,” in , , and (eds.), Sepharad in Ashkenaz: Medieval Knowledge and Eighteenth-Century Enlightened Jewish Discourse. Amsterdam: Royal Netherlands Academy, pp. 85–104.Google Scholar
(1995). Feuerbach and the Interpretation of Religion. Cambridge: Cambridge University Press.Google Scholar
, (2002). “Plato arabico-latinus: Philosophy – Wisdom Literature – Occult Sciences,” in and (eds.), The Platonic Tradition in the Middle Ages. Berlin: de Gruyter, pp. 31–65.Google Scholar
(1981). A Community of Character: Toward a Constructive Christian Social Ethic. Notre Dame, IN: University of Notre Dame Press.Google Scholar
(1920). “Baltimore (Md.) Section,” in Council of Jewish Women: Repoty of the Ninth Triennial Convention. Denver: n.p., pp. 286–92.Google Scholar
(2007). “Elijah and the Messiah as Spokesmen of Rabbinic Ideology,” in (ed.), The Messiah in Early Judaism and Christianity. Minneapolis, MN: Fortress Press, pp. 57–78.Google Scholar
(1957). Hegel's Philosophy of Right. (ed. and trans.). Oxford: Oxford University Press.Google Scholar
(1986b). Vorlesungen über die Geschichte der Philosophie, vol. 3. Frankfurt: Suhrkamp.Google Scholar
(1991). Elements of the Philosophy of Right. (ed.). (trans.). Cambridge: Cambridge University Press.Google Scholar
(1995). Lectures on the History of Philosophy: Medieval and Modern Philosophy. and (trans.). Lincoln: University of Nebraska Press.Google Scholar
(1985). History of the Concept of Time. (trans.). Bloomington: Indiana University Press.Google Scholar
(2001). Phenomenological Interpretations of Aristotle: Initiation into Phenomenological Research. (trans.). Bloomington: Indiana University Press.Google Scholar
, and (1979). Heraclitus Seminar 1966/67. (trans.). University, AL: University of Alabama Press.Google Scholar
(2002). The People of the Book: Drama, Fellowship, and Religion. New Brunswick, NJ: Transaction.Google Scholar
(2007). On the History of Religion and Philosophy in Germany. (ed.). (trans.). Cambridge: Cambridge University Press.Google Scholar
(1990). Adapting to Abundance: Jewish Immigrants, Mass Consumption, and the Search for American Identity. New York: Columbia University Press.Google Scholar
(1995). Democracy and the Global Order: From the Modern State to Cosmopolitan Governance. Cambridge: Polity Press.Google Scholar
(1995). “Designing the Talmud: The Origins of the Printed Talmudic Page.” Tradition 29(3):40–51.Google Scholar
(2002). “Earliest Printings of the Talmud,” in and (eds.), Printing the Talmud: From Bomberg to Schottenstein. New York: Yeshiva University Museum, pp. 61–78.Google Scholar
(1950). “Rosenzweig's ‘Judaism of Personal Existence’: A Third Way between Orthodoxy and Modernism.” Commentary 10:541–49.Google Scholar
(1955). Protestant-Catholic-Jew: An Essay in American Religious Sociology. Chicago: University of Chicago Press.Google Scholar
(1982). “Modern Jewish Thought and the Problem of God.” Philosophy Today 26(1):54–64.CrossRefGoogle Scholar
(2005). Jewish High Society in Old Regime Berlin. Syracuse, NY: Syracuse University Press.Google Scholar
(ed.) (1959). The Zionist Idea: A Historical Analysis and Reader. Garden City, NY: Doubleday.Google Scholar
(1960). The Complete Diaries of Theodor Herzl. (ed.). (trans.). New York: Herzl Press and Thomas Yoseloff.Google Scholar
(1996). Moral Grandeur and Spiritual Audacity. (ed.). New York: Farrar, Straus, and Giroux.Google Scholar
(2005). Heavenly Torah as Refracted through the Generations. and (ed. and trans.). New York: Continuum.Google Scholar
(2001). “Introduction to the Harper Perennial Classics Edition,” in , The Prophets. New York: Harper Perennial Classics, pp. xiii–xx.Google Scholar
(1905). “Briefe über Israels Mission in der Geschichte der Menschheit,” in , Jüdische Schriften. (ed.). Berlin: L. Lamm.Google Scholar
(1997). The Social Structure of the Rabbinic Movement in Roman Palestine. Tübingen: Mohr Siebeck.Google Scholar
(1975). Send These to Me: Jews and Other Immigrants in Urban America. New York: Atheneum.Google Scholar
(1956). “Jewish Comunal Life,” in (ed. and trans.), Judaism Eternal: Selected Essays from the Writings of Rabbi Samson Raphael Hirsch. London: Soncino Press, pp. 79–144.Google Scholar
(1990a). “The Kehillah,” in Collected Writings of Rabbi Samson Raphael Hirsch, vol. 6. New York: Feldheim, pp. 61–106.Google Scholar
(1990b). “Religion Allied to Progress,” in Collected Writings of Rabbi Samson Raphael Hirsch, vol. 6. New York: Feldheim, pp. 107–150.Google Scholar
, and (eds.) (1983). The Invention of Tradition. Cambridge: Cambridge University Press.Google Scholar
(2008). Exemplarity and Chosenness: Rosenzweig and Derrida on the Nation of Philosophy. Stanford, CA: Stanford University Press.CrossRefGoogle Scholar
(2010). “Is the Other My Neighbor? Reading Levinas Alongside Hermann Cohen,” in and (eds.), The Exorbitant: Emmanuel Levinas between Jews and Christians. New York: Fordham University Press, pp. 90–107.Google Scholar
(1984). “Die Transformation neukantianischer Theoreme in die reine Rechtslehre ,” in et al. (eds.), Hermeneutik und Strukturtheorie des Rechts. Stuttgart: Franz Steiner, pp. 99–110.Google Scholar
, , and (eds.) (2000). Religion der Vernunft aus den Quellen des Judentums: Tradition und Ursprungsdenken in Hermann Cohens Spätwerk. Hildesheim: Olms.Google Scholar
(1995). “Introduction: The Arendt Question in Feminism,” in (ed.), Feminist Interpretations of Hannah Arendt. University Park: Pennsylvania State University Press.Google Scholar
(1997). “Is Universalism a Moral Trap? The Presuppositions and Limits of a Politics of Human Rights,” in and (eds.), Perpetual Peace: Essays on Kant's Cosmopolitan Ideal. Cambridge, MA: MIT Press, pp. 157–78.Google Scholar
(1967). “Introduction,” in and (eds.), Interpretation: The Poetry of Meanings. New York: Harcourt, Brace, and World, pp. ix–xxii.Google Scholar
, and (2002). Dialectic of Enlightenment: Philosophical Fragments. (ed.). (trans.). Stanford, CA: Stanford University Press.Google Scholar
(2004). “The Betrayal of Transcendence,” in (ed.), Transcendence: Philosophy, Literature, and Theology Approach the Beyond. New York: Routledge, pp. 61–79.Google Scholar
, and (eds.) (2006). Difficult Justice: Commentaries on Levinas and Politics. Toronto: University of Toronto Press.CrossRefGoogle Scholar
(1988). “Zeit und Geschichte bei Franz Rosenzweig und Walter Benjamin,” in (ed.), Der Philosoph Franz Rosenzweig (1886–1929): Internationaler Kongreß – Kassel 1986. 2 vols. Freiburg: Karl Alber, vol. 2, pp. 815–27.Google Scholar
, and (eds.) (1994). After MacIntyre: Critical Perspectives on the Work of Alasdair MacIntyre. Notre Dame, IN: University of Notre Dame Press.Google Scholar
(1978). Buber's Way to I and Thou: An Historical Analysis and the First Publication of Martin Buber's Lectures Religion als Gegenwart. Heidelberg: Lambert Schneider.Google Scholar
(1988). Buber's Way to “I and Thou”: The Development of Martin Buber's Thought and His “Religion as Presence” Lectures. Philadelphia: Jewish Publication Society.Google Scholar
(2000). “Kabbalah in the Writings of Mendelssohn and the Berlin Circle of Maskilim.” Leo Baeck Institute Year Book 45:3–24.CrossRefGoogle Scholar
(2004). Texture of the Divine: Imagination in Medieval Islamic and Jewish Thought. Bloomington: Indiana University Press.Google Scholar
(2008). The Art of Dialogue in Jewish Philosophy. Bloomington: Indiana University Press.Google Scholar
(2010a). “Maimonides and the Pre-Maimonidean Jewish Philosophical Tradition According to Hermann Cohen.” Journal of Jewish Thought and Philosophy 18:1–26.CrossRefGoogle Scholar
(2010b). “Precursorship and the Forgetting of History: Franz Rosenzweig and Saadya Gaon on the Memory of Translation,” in and , New Directions in Jewish Philosophy. Bloomington: Indiana University Press, pp. 52–84.Google Scholar
, and (2010). New Directions in Jewish Philosophy. Bloomington: Indiana University Press.Google Scholar
(2004). Citizen Cyborg: Why Democratic Societies Must Respond to the Redesigned Human of the Future. Cambridge, MA: Westview.Google Scholar
(1902). An Enquiry Concerning Human Understanding, 2nd ed. (ed.). Oxford: Oxford University Press.Google Scholar
(1950b). Cartesianische Meditationen und Pariser Vorträge. The Hague: Martinus Nijhoff.Google Scholar
(1970a). The Crisis of European Sciences and Transcendental Phenomenology. (trans.). Evanston, IL: Northwestern University Press.Google Scholar
(1976). Ideen zu einer reinen Phänomenologie und phänomenologischen Philosophie. Erstes Buch. The Hague: Martinus Nijhoff.Google Scholar
(1977). Die Krisis der europaïschen Wissenschaften und die tranzendentale Phänomenologie. Hamburg: Meiner.Google Scholar
(1983). Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy. First Book. (trans.). Dordrecht: Kluwer Academic Publishers.Google Scholar
(1989). Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy: Second Book. and (trans.). Dordrecht: Kluwer Academic Publishers.CrossRefGoogle Scholar
(1997). “Philosophy and Anthropology,” in and (eds. and trans.), Psychological and Transcendental Philosophy and the Confrontation with Heidegger (1927–31). Dordrecht: Kluwer Academic Publishers, pp. 485–500.Google Scholar
(1999). The Idea of Phenomenology. (trans.). Dordrecht: Kluwer Academic Publishers.CrossRefGoogle Scholar
(2002). “Philosophy as Rigorous Science.” Marcus Brainard (trans.). The New Yearbook for Phenomenology and Phenomenological Philosophy 2:249–95.Google Scholar
(2007). Martin Buber's Journey to Presence. New York: Fordham University Press.CrossRefGoogle Scholar
(2005). “Maimonidean Elements in Hermann Cohen's Philosophy of Religion,” in (ed.), Hermann Cohen's Critical Idealism. Dordrecht: Springer, pp. 357–70.CrossRefGoogle Scholar
(1995). Gender and Assimilation in Modern Jewish History: The Roles and Representation of Women. Seattle: University of Washington Press.Google Scholar
(1997). Logic and Existence. and (trans.). Albany: State University of New York Press.Google Scholar
(1986). The Exalted Faith. (Hebrew text ed.) and (Engl. trans. with commentary). Cranbury, NJ: Fairleigh Dickinson University Press.Google Scholar
(1988). “Franz Rosenzweig and the Kabbalah,” in (ed.), The Philosophy of Franz Rosenzweig. Hanover, NH: University Press of New England, pp. 162–71.Google Scholar
(2004). “In What Sense Is David Hartman a Jewish Theologian?” in (ed.), Judaism and Modernity: The Religious Philosophy of David Hartman. Aldershot: Ashgate, pp. 35–52.Google Scholar
(2006). “The Myth of the Androgyne in Leone Ebreo's Dialoghi d'Amore and Its Cultural Implications.” Kabbalah: Journal for the Study of Jewish Mystical Texts 15: 77–103.Google Scholar
(2010). “Franz Rosenzweig and Kabbalah,” in Moshe Idel, Old Worlds, New Mirrors: On Jewish Mysticism and Twentieth-Century Thought. Philadelphia: University of Pennsylvania Press, pp. 159–67.Google Scholar
(1993). An Ethics of Sexual Difference. and (trans.). Ithaca, NY: Cornell University Press.Google Scholar
(2001). Radical Enlightenment: Philosophy and the Making of Modernity 1650–1750. Oxford: Oxford University Press.CrossRefGoogle Scholar
(2006). Enlightenment Contested: Philosophy, Modernity, and the Emancipation of Man, 1670–1752. Oxford: Oxford University Press.CrossRefGoogle Scholar
, et al. (eds.) (1999). Sex, Gender, Politics: Women in Israel (Hebrew). Tel Aviv: Hakibbutz Hameuhad.Google Scholar
(2008). “The Iron Wall,” in and (eds.), Israel in the Middle East: Documents and Readings on Society, Politics, and Foreign Relations, pre-1948 to the Present, 2nd ed. Lebanon, NH: University Press of New England, pp. 41–43.Google Scholar
(2009). The Main Philosophical Writings and the Novel (trans.). Montreal, QC: McGill-Queens University Press.Google Scholar
, and (eds.) (1992). Gender/Body/Knowledge: Feminist Reconstructions of Being and Knowing. New Bunswick, NJ: Rutgers University Press.Google Scholar
(1897). The Will to Believe and Other Essays in Popular Philosophy. New York: Longmans, Green, and Co.Google Scholar
(2000). Phenomenology and the “Theological Turn”: The French Debate. New York: Fordham University Press.Google Scholar
, and (eds.) (1978). Theologisches Handwörterbuch zum Alten Testament, 3rd ed. Munich: Beck.Google Scholar
, and (eds.) (1997). Rationality and the Study of Religion. Aarhus: Aarhus University Press.Google Scholar
(1978). “Without Ghettoism: A History of the Intercollegiate Menorah Association, 1906–1930.” American Jewish Archives Journal 30(2):133–54.Google Scholar
(1988). Torah and Sophia: The Life and Thought of Shem Tov ibn Falaquera. Cincinnati, OH: Hebrew Union College Press.Google Scholar
(2007). “Moses Mendelssohn: A Medieval Modernist,” in , , and (eds.), Sepharad in Ashkenaz: Medieval Knowledge and Eighteenth-Century Enlightened Jewish Discourse. Amsterdam: Royal Netherlands Academy, pp. 107–40.Google Scholar
(2003). “Israel: The Alternative.” The New York Review of Books vol. 50, no. 16 (October 23); archived at http://www.nybooks.com/articles/16671.Google Scholar
(1998). The Digest of Justinian. (ed.). Philadelphia: University of Pennsylvania Press.Google Scholar
(ed.) (1969). Basic Political Documents of the Armed Palestinian Resistance Movement. Beirut: Palestine Research Centre.Google Scholar
, [] (1890). “Allocution de M. Kahn, rabbin de Nîmes,” in (ed.), La revolution française et le rabbinat français. Avignon: Imprimerie spéciale de la Caravane, pp. 99–105.Google Scholar
(1997). Visions: How Science Will Revolutionize the Twenty-first Century. New York: Doubleday.Google Scholar
(1996a). Practical Philosophy. (ed.). (trans.). Cambridge: Cambridge University Press.Google Scholar
(1996b). Religion and Rational Theology. and (eds. and trans.). Cambridge: Cambridge University Press.CrossRefGoogle Scholar
(1997). Lectures on Metaphysics. and (eds. and trans.). Cambridge: Cambridge University Press.CrossRefGoogle Scholar
(1998). Critique of Pure Reason. and (eds. and trans.). Cambridge: Cambridge University Press.CrossRefGoogle Scholar
(2000). Critique of the Power of Judgment. (ed.). and (trans.). Cambridge: Cambridge University Press.CrossRefGoogle Scholar
(2004). Prolegomena to Any Future Metaphysics That Will Be Able to Present Itself as Science. (ed.). and (trans.). Oxford: Oxford University Press.Google Scholar
(1983). Post-Holocaust Dialogues: Critical Studies in Modern Jewish Thought. New York: New York University Press.Google Scholar
(1987). “Jewish Philosophy in the 1980s: A Diagnosis and Prescriptions,” in (ed.), Studies in Jewish Philosophy. Lanham, MD: University Press of America, pp. 66–100.Google Scholar
(ed. and trans.) (2004). The Zohar: The Pritzker Edition, vol. 1. Stanford, CA: Stanford University Press.Google Scholar
(2001). Judaism within Modernity: Essays on Jewish History and Religion. Detroit: Wayne State University Press.Google Scholar
, and (1998). Abraham Joshua Heschel: Prophetic Witness. New Haven, CT: Yale University Press.Google Scholar
(2000). “Abrogation of Law and Custom,” in (ed.), The Reader's Guide to Judaism. New York: Fitzroy Dearborn, pp. 5–6.Google Scholar
(2003). “Hallowing Days: The Secular and the Sacred for Martin Buber and Franz Rosenzweig.” Ph.D. diss., Stanford University.Google Scholar
(1988). “Rabbi Joseph B. Soloveitchik's Philosophy of Halakhah.” Jewish Law Annual 7:139–97.Google Scholar
(1997). “Supplementary Notes on the Medieval Jewish Sources of Mendelssohn's Jerusalem.” Jewish Quarterly Review 88:339–42.CrossRefGoogle Scholar
(1998). “Maimonides and Mendelssohn on the Origins of Idolatry,” in , . , and (eds.), Perspectives on Jewish Thought and Mysticism. Amsterdam: Harwood Academic Publishers, pp. 423–55.Google Scholar
(2007). “Joseph Soloveitchik and Halakhic Man,” in and (eds), The Cambridge Companion to Modern Jewish Philosophy. Cambridge: Cambridge University Press, pp. 209–33.CrossRefGoogle Scholar
, (1934). Judaism as a Civilization: Toward a Reconstruction of American-Jewish Life. New York: Macmillan.Google Scholar
, (1936). “The Elixir of Creative Art,” in (ed.), The Jewish Reconstructionist Papers. New York: Behrman House, pp. 268–69.Google Scholar
, (1962). The Meaning of God in Modern Jewish Religion. New York: Reconstructionist Press.Google Scholar
, , and (eds.) (1951). The Faith of America: Readings, Songs and Prayers for the Celebration of American Holidays. New York: Henry Shuman, Inc.Google Scholar
(1995). “Reconfiguring the Jewish Question: Arendt, Proust, and the Politics of Sexuality,” in (ed.), Feminist Interpretations of Hannah Arendt. University Park: Pennsylvania State University Press.Google Scholar
(1930). Das Geschichtsproblem in der Philosophie Hermann Cohens. Berlin: Reuther and Reuther.Google Scholar
(2004). “The Aesthetic Difference: Moses Mendelssohn's Kohelet Musar and the Inception of the Berlin Haskalah,” in and (eds.), Renewing the Past, Reconfiguring Jewish Culture: From Al-Andalus to the Haskalah. Philadelphia: University of Pennsylvania Press, pp. 93–120.Google Scholar
(2001). “Reinhabiting the House of Ruth: Exceeding the Limits of the Feminine in Levinas,” in (ed.), Feminist Interpretations of Emmanuel Levinas. University Park: Pennsylvania State University Press, pp. 145–170.Google Scholar
(2003). Levinas, Judaism and the Feminine: The Silent Footsteps of Rebecca. Bloomington: Indiana University Press.Google Scholar
(2004a). “Emmanuel Levinas and the Jewish Question.” Religious Studies Review 30:3–11.Google Scholar
(2004b). “From Eros to Maternity: Love, Death and the Feminine in the Philosophy of Emmanuel Levinas,” in (ed.), Women and Gender in Jewish Philosophy. Bloomington: Indiana University Press, pp. 153–78.Google Scholar
(1971). Tradition and Crisis: Jewish Society at the end of the Middle Ages. New York: Schocken.Google Scholar
(1973). Out of the Ghetto: The Social Background of Jewish Emancipation. Cambridge, MA: Harvard University Press.Google Scholar
(1979). “Regarding the Connection of Sabbatianism, Haskalah, and Reform,” in and (eds.), Studies in Jewish Religious and Intellectual History. Tuscaloosa: University of Alabama Press, pp. 83–101.Google Scholar
(ed.) (1987). Toward Modernity: The European Jewish Model. New Brunswick, NJ: Transaction Books.Google Scholar
(1989). “Halakhah and Kabbalah as Competing Disciplines of Study,” in (ed.), Jewish Spirituality II: From the Sixteenth-Century Revival to the Present. New York: Crossroad, pp. 34–63.Google Scholar
(1998). A House Divided: Orthodoxy and Schism in Nineteenth-Century Central European Jewry. (trans.). Hanover, NH: University Press of New England.Google Scholar
(2001). “The Beginning of the Disintegration of Traditional Society” (Hebrew), in (ed.), Historical and Sociological Aspects of Hasidism. Jerusalem: Zalman Shazar Center for Jewish History, pp. 33–48.Google Scholar
2004). Jewish Messianism and the History of Philosophy. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
(2006). “The Meaning of That Hour: Prophecy, Phenomenology, and the Public Sphere in the Early Writings of Abraham Joshua Heschel,” in (ed.), Religion and Violence in a Secular World. Charlottesville: University of Virginia Press, pp. 108–36.Google Scholar
(2010). “Screening the Canon, or Levinas and Medieval Jewish Philosophy,” in and , New Directions in Jewish Philosophy. Bloomington: Indiana University Press, pp. 19–51.Google Scholar
, and (2004). “A Jewish Modified Divine Command Theory.” Journal of Religious Ethics 32:387–414.CrossRefGoogle Scholar
, (1955). Jewish Ceremonial Art: A Guide to the Appreciation of the Art Objects Used in Synagogue and Home, Principally from the Collections of the Jewish Museum of the Jewish Theological Seminary of America. (introd.). Philadelphia: Jewish Publication Society.Google Scholar
(1988). The Wake of Imagination: Toward a Postmodern Culture. Minneapolis: University of Minnesota Press.CrossRefGoogle Scholar
(2001). The God Who May Be: A Hermeneutics of Religion. Bloomington: Indiana University Press.Google Scholar
(2007). “Rumors of Transcendence,” in and (eds.), Transcendence and Beyond: A Postmodern Inquiry. Bloomington: Indiana University Press.Google Scholar
(1991). “Jewish Ethics,” in (ed.), A Companion to Ethics. Oxford: Blackwell, pp. 82–90.Google Scholar
(1994). “Politics and Perfection: Gersonides vs. Maimonides.” Jewish Political Studies Review 6:49–82.Google Scholar
(1995). “Gersonides on Imitatio Dei and the Dissemination of Scientific Knowledge.” Jewish Quarterly Review 85:275–96.CrossRefGoogle Scholar
(1998). “Philosophical Misogyny in the Middle Ages: Gersonides versus Maimonides” (Hebrew). Jerusalem Studies in Jewish Thought 14:113–28.Google Scholar
(2006). Maimonides’ Confrontation with Mysticism. Oxford: Littman Library of Jewish Civilization.Google Scholar
(1957). What Is Justice?: Justice, Law and Politics in the Mirror of Science. Berkeley: University of California Press.Google Scholar
(1992). The Text as Thou: Martin Buber's Dialogical Hermeneutics and Narrative Theology. Bloomington: Indiana University Press.Google Scholar
, , and (1998). Reasoning after Revelation: Dialogues in Postmodern Jewish Philosophy. Boulder, CO: Westview.Google Scholar
(2005). “In the Name of the Mother: Women’ Discourse – Women's Prayer in Michal Govrin's The Name.” Nashim 10:126–53.Google Scholar
(1997). Palestinian Identity: The Construction of Modern National Consciousness. New York: Columbia University Press.Google Scholar
(1968). Fear and Trembling and The Sickness Unto Death. (trans.). Princeton, NJ: Princeton University Press.Google Scholar
(1987). “Transcendence and Immanence.” Journal of the American Academy of Religion 55:537–49.CrossRefGoogle Scholar
(2007). “Towards a Post-disciplinary Jewish Subject.” Images: Journal for Jewish Art and Visual Culture 1:12–14.CrossRefGoogle Scholar
(1986). Maimonides's Interpretation of the Adam Stories in Genesis: A Study in Maimonides's Anthropology (Hebrew). Jerusalem: Rubin Mass.Google Scholar
(1960). Die Säkularisierung der universalhistorischen Auffassung: Zum Wandel des Geschichtsdenkens im 16. und 17. Jahrhundert. Göttingen: Vandenhoeck and Ruprecht.Google Scholar
(1988). “Time and History: The Conflict Between Hermann Cohen and Franz Rosenzweig,” in (ed.), Der Philosoph Franz Rosenzweig (1886–1929): Internationaler Kongreß – Kassel 1986. 2 vols. Freiburg: Karl Alber, pp. 801–13.Google Scholar
(2007). Kant and the Power of Imagination. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
(2010). “Finding God's Purpose: Hermann Cohen's Use of Maimonides to Establish the Authority of Mosaic Law.” Journal of Jewish Thought and Philosophy 18:75–105.CrossRefGoogle Scholar
(2007). “Under the Cover of Tradition: Old and New Science in the Works of Aron Salomon Gumpertz,” in , , and (eds.), Sepharad in Ashkenaz: Medieval Knowledge and Eighteenth-Century Enlightened Jewish Discourse. Amsterdam: Royal Netherlands Academy, pp. 147–56.Google Scholar
(2006). Abraham Geiger's Liberal Judaism: Personal Meaning and Religious Authority. Bloomington: Indiana University Press.Google Scholar
(2010). The Mystery of the Earth: Mysticism and Hasidism in the Thought of Martin Buber. Leiden: Brill.CrossRefGoogle Scholar
et al. (1990). “Staat und Souveränität,” in , , and (eds.), Geschichtliche Grundbegriffe: Historisches Lexikon zur politisch-sozialen Sprache in Deutschland, vol. 6. Stuttgart: Klett-Cotta, pp. 1–154.Google Scholar
(ed.) (1999). Jewish Discovery of Islam: Studies in Honor of Bernard Lewis. Syracuse, NY: Syracuse University Press.Google Scholar
(1979). From Reform Judaism to Ethical Culture: The Religious Evolution of Felix Adler. Cincinnati: Hebrew Union College Press.Google Scholar
(1994). “Imitatio Dei in Maimonides’ Guide of the Perplexed.” AJS Review 19:169–212.CrossRefGoogle Scholar
(2001). Prophecy: The History of an Idea in Medieval Jewish Philosophy. Dordrecht: Kluwer Academic Publishers.CrossRefGoogle Scholar
(2007). The Serpent's Gift: Gnostic Reflections on the Study of Religion. Chicago: University of Chicago Press.Google Scholar
(1982). Wittgenstein on Rules and Private Language. Cambridge, MA: Harvard University Press.Google Scholar
(2006). The Ladder of Jacob: Ancient Interpretations of the Biblical Story of Jacob and his Children. Princeton, NJ: Princeton University Press.Google Scholar
(2007). How To Read the Bible: A Guide to Scripture, Then and Now. New York: Free Press.Google Scholar
(1970). The Structure of Scientific Revolutions. 2nd ed. Chicago: University of Chicago Press.Google Scholar
(1949). Meaning in History: The Theological Implications of the Philosophy of History. Chicago: University of Chicago Press.Google Scholar
(1992). “The Eichmann Trial, the Jewish Question, and the American-Jewish Intelligentsia.” Boston University Law Review 72:555–75.Google Scholar
(1997). Judgement in Jerusalem: Chief Justice Simon Agranat and the Zionist Century. Berkeley: University of California Press.Google Scholar
(1903). Skepsis und Mystik: Versuche in Anschluß an Mauthners Sparchkritik. Berlin: Egon Fleischel and Co.Google Scholar
(1990a). History, Religion and Antisemitism. Berkeley: University of California Press.Google Scholar
(1990b). Toward a Definition of Antisemitism. Berkeley: University of California Press.Google Scholar
(2003). Thinking through French Philosophy: The Being of the Question. Bloomington: Indiana University Press.CrossRefGoogle Scholar
(2006). The Implications of Immanence: Toward a New Concept fo Life. New York: Fordham University Press.CrossRefGoogle Scholar
(1990). “Kaplan and John Dewey,” in , and (eds.), The American Judaism of Mordecai M. Kaplan. New York: New York University Press, pp. 173–96.Google Scholar
(2008). God Interrupted: Heresy and the European Imagination between the World Wars. Princeton, NJ: Princeton University Press.Google Scholar
(1975). “Maimonides, Mendelssohn, and the Me'asfim: Philosophy and the Biographical Imagination in the Early Haskalah.” Leo Baeck Institute Year Book 20:87–108.CrossRefGoogle Scholar
(1992). Judaism, Human Values and the Jewish State. (ed.). et al. (trans.). Cambridge, MA: Harvard University Press.Google Scholar
(2000). Maimonides’ Empire of Light: Popular Enlightenment in an Age of Belief. Chicago: University of Chicago Press.Google Scholar
(2004a). “Judaism's Body Politic,” in (ed.), Women and Gender in Jewish Philosophy. Bloomington: Indiana University Press, pp. 234–62.Google Scholar
(2004b). “Levinas's Beginnings: Ethics, Politics, and Origins.” The European Legacy 9:43–54.CrossRefGoogle Scholar
(2004c). Spinoza's Revelation: Religion, Democracy, and Reason. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
(1993). Hebrew Bible, the Old Testament and Historical Criticism. Louisville: Westminster/John Knox Press.Google Scholar
(1967). “Martin Buber and the Theory of Knowledge,” in and (eds.), The Philosophy of Martin Buber. La Salle, IL: Open Court, pp. 133–50.Google Scholar
(1969). Totality and Infinity: An Essay on Exteriority. (trans.). Pittsburgh: Duquesne University Press.Google Scholar
(1974). Autrement qu’être, ou au-delà de l'essence. The Hague: Martinus NijhoffCrossRefGoogle Scholar
(1981). Otherwise Than Being, or Beyond Essence. (trans.). The Hague: Martinus Nijhoff.Google Scholar
(1985). Ethics and Infinity: Conversations with Philippe Nemo. (trans.). Pittsburgh: Duquesne University Press.Google Scholar
(1986b). “The Trace of the Other,” in (ed.), Deconstruction in Context: Literature and Philosophy. Chicago: University of Chicago Press, pp. 345–59.Google Scholar
(1990a). Difficult Freedom: Essays on Judaism. (trans.). Baltimore: Johns Hopkins University Press.Google Scholar
(1994a). Beyond the Verse: Talmudic Readings and Lectures. (trans.). Bloomington: Indiana University Press.Google Scholar
(1996). Basic Philosophical Writings. , , and (eds.). Bloomington: Indiana University Press.Google Scholar
(1998a). Discovering Existence with Husserl. and (trans.). Evanston, IL: Northwestern University Press.Google Scholar
(1998b). Entre Nous: Essays on Thinking-the-Other. and (trans.). New York: Columbia University Press.Google Scholar
(1998). “Halacha and Aggada: Translating Robert Cover's ‘Nomos and Narrative.” Utah Law Review 4:465–504.Google Scholar
(ed.) (2001). “Lift Up Your Voice”: Women's Voices and Feminist Interpretation in Jewish Studies (Hebrew). Tel Aviv: Yediot Ahronot.Google Scholar
(2007). “William James's Love of Life in the Consciousness of Impotence.” William James Studies 2:1; http://williamjamesstudies.press.illinois.edu/2.1/levinson.html.Google Scholar
(1997a). “Hermann Cohen and Emmanuel Lévinas,” in and (eds.), Hermann Cohen's Philosophy of Religion: International Conference in Jerusalem 1996. Hildesheim: Georg Olms, pp. 133–43.Google Scholar
(1997b). “Jewish Nationalism,” in and (eds.), History of Jewish Philosophy. London: Routledge, pp. 761–75.Google Scholar
(1997c). “The Nature of Modern Jewish Philosophy,” in and (eds.), History of Jewish Philosophy. London: Routledge, pp. 577–88.Google Scholar
(1997d). “Zionism,” in and (eds.), History of Jewish Philosophy. London: Routledge, 776–85.Google Scholar
(1993). Islam and History: Ideas, People and Events in the Middle East. Rev. ed. Chicago: Open Court.Google Scholar
(1997). “‘Wissenschaft des Judentums’ Comes to America: A Chapter in Migration History, 1890–1935,” in (ed.), Tradition Renewed: A History of the Jewish Theological Seminary of America, vol. 1. New York: Jewish Theological Seminary of America, pp. 327–51.Google Scholar
(1985). “R. Joseph Soloveitchik,” in (ed.), Great Jewish Thinkers of the Twentieth Century. Washington, DC: B'nai B'rith Books, pp. 281–98.Google Scholar
(1993). Studies in Jewish Myth and Jewish Messianism. Albany: State University of New York Press.Google Scholar
, and (eds.) (1997). The Jewishness of Israelis: Responses to the Guttman Report. Albany: State University of New York Press.Google Scholar
(1999). Theorizing Myth: Narrative, Ideology, and Scholarship. Chicago: University of Chicago Press.Google Scholar
(2005). “Bare Humanity,” in , , and (eds.), Addressing Levinas. Evanston, IL: Northwestern University Press, pp. 92–102.Google Scholar
(1984). Die Entwicklung der frühen nationeln Theorien im osteuropäischen Judentum des 19. Jahrhunderts: Eine Studie zur Theorie und geistesgeschichtlichen Entwicklung des national-jüdischen Gedankens in seinem Zusammenhang mit der Haskalah. Frankfurt: Peter Lang.Google Scholar
(1991). “Am I Obsessed by Bobby? (Humanism of the Other Animal),” in and (eds.), Re-reading Levinas. Bloomington: Indiana University Press, pp. 234–45.Google Scholar
(2000). The Hypocritical Imagination: Between Kant and Levinas. London: Routledge.CrossRefGoogle Scholar
(2001). Politics and the Limits of the Law: Secularizing the Political in Medieval Jewish Thought. Stanford, CA: Stanford University Press.Google Scholar
(2004). “Reconstructing Divine Power: Post-Holocaust Jewish Theology, Feminism, and Process Philosophy,” in (ed.), Women and Gender in Jewish Philosophy. Bloomington: Indiana University Press, pp. 293–313.Google Scholar
(2003). Wrestling with an Angel: Power, Morality and Jewish Identity. (trans.). New Haven, CT: Yale University Press.CrossRefGoogle Scholar
(1984). The Postmodern Condition: A Report on Knowledge. and (trans.). Minneapolis: University of Minnesota Press.Google Scholar
(1980). “Un regard sur la pensée juive à Amsterdam au temps de Spinoza.” Cahiers Spinoza 3:51–66.Google Scholar
(2005). “The Other Side of Intentionality,” in , and (eds.), Addressing Levinas. Evanston, IL: Northwestern University Press, pp. 109–18.Google Scholar
(1999). Dependent Rational Animals: Why Human Beings Need the Virtues. Peru, IL: Carus Publishing Co.Google Scholar
(2007). After Virtue: A Study in Moral Theory, 3rd ed. Notre Dame, IN: University of Notre Dame Press.Google Scholar
(2003). Hasidism on the Margin: Reconciliation, Antinomianism, and Messianism. Madison: University of Wisconsin Press.Google Scholar
(2006). “Jewish Renewal and the Holocaust: A Theological Response.” Tikkun 21(2):59–62.Google Scholar
(2005). “Sins of Youth, Guilt of a Grandmother: M. L. Lilienblum, Pauline Wengeroff, and the Telling of Jewish Modernity in Eastern Europe.” Polin: Studies in Polish Jewry 18:87–120.Google Scholar
(1985). Hasidism and the Jewish Enlightenment: Their Confrontation in Galicia and Poland in the First Half of the Nineteenth Century. Philadelphia: Jewish Publication Society.Google Scholar
(1998). “Care,” in and (eds.), A Companion to Feminist Philosophy. Oxford: Blackwell, pp. 383–92.Google Scholar
(2001). The Autobiography of Solomon Maimon. (trans.). Urbana: University of Illinois Press.Google Scholar
(1949). The Code of Maimonides, Book Fourteen: The Book of Judges. (trans.). New Haven, CT: Yale University Press.Google Scholar
(1954). The Code of Maimonides, Book Ten: The Book of Cleanness. (trans.). New Haven, CT: Yale University Press.Google Scholar
(1990). Imagination and Interpretation in Kant: The Hermeneutical Import of the Critique of Judgment. Chicago: University of Chicago Press.Google Scholar
, and (2004). “Why David Hartman Isn't a ‘Philosophical Theologian,’” in (ed.), Judaism and Modernity: The Religious Philosophy of David Hartman. Aldershot: Ashgate, pp. 65–78.Google Scholar
(2006a). A Place in History: Modernism, Tel Aviv, and the Creation of Jewish Urban Space. Stanford, CA: Stanford University Press.Google Scholar
(2000). Twenty/Twenty: Jewish Visionaries through Two Thousand Years. Northvale, NJ: Jason Aronson.Google Scholar
(2002). Being Given: Toward a Phenomenology of Givenness. (trans.). Stanford, CA: Stanford University Press.Google Scholar
(1967). “On the Jewish Question,” in and (eds. and trans.), Writings of the Young Marx on Philosophy and Society. Garden City, NY: Doubleday, pp. 216–48.Google Scholar
(1997). The God of Spinoza: A Philosophical Study. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
(2002). Parables for the Virtual: Movement, Affect, Sensation. Durham, NC: Duke University Press.CrossRefGoogle Scholar
(1997). “The Theoretical Function of Democracy in Spinoza and Hobbes.” In and (eds.), The New Spinoza. Minneapolis: University of Minnesota Press, pp. 207–17.Google Scholar
(ed. and trans.) (1996). The Essential Kabbalah: The Heart of Jewish Mysticism. San Francisco: HarperSanFrancisco.Google Scholar
(2003). The Discipline of Religion: Structure, Meaning, Rhetoric. London: Routledge.CrossRefGoogle Scholar
(1991). “A Life of Contradiction: The Philosopher Franz Rosenzweig and His Relation to History and Politics.” Leo Baeck Institute Year Book 36:461–89.CrossRefGoogle Scholar
(2006). Letters of Love: Franz Rosenzweig's Spiritual Biography and the Oeuvre in Light of the Gritli Letters. New York: Peter Lang.Google Scholar
(1998). “Maimonides on Women: Formless Matter or Potential Prophet?” in , , and (eds.), Perspectives on Jewish Thought and Mysticism. Amsterdam: Harwood Academic Publishers, pp. 99–134.Google Scholar
(2003). On the Shoulders of Giants: The Debate between Moderns and Ancients in Medieval and Renaissance Jewish Thought (Hebrew). Ramat Gan: Bar Ilan University Press.Google Scholar
(2004). “Salomon Maimon and the Rise of Spinozism in German Idealism.” Journal of the History of Philosophy 42:67–96.CrossRefGoogle Scholar
(2003). “Jewish Universalism: Some Visual Texts and Subtexts,” in (ed.), Key Texts in American Jewish Culture. New Brunswick, NJ: Rutgers University Press, pp. 163–84.Google Scholar
(1974). “Über Das Erhabene und Naïve in den schönen Wissenschaften,” in Otto F. (ed.), Ästhetische Schriften in Auswahl. Darmstadt: Wissenschaftliche Buchgesellschaft, pp. 207–46.Google Scholar
(1975). Moses Mendelssohn: Selections from his Writings. (ed. and trans.). New York: Viking.Google Scholar
(1983a). Jerusalem, or On Religious Power and Judaism. (trans.). Hanover, NH: University Press of New England.Google Scholar
(1988). “An die Freunde Lessings,” in Gerard Vallée, The Spinoza Conversations between Lessins and Jacobi: Text with Excerpts from the Ensuing Controversy. Lanham, MD: University Press of America, pp. 126–49.Google Scholar
(1989). From Mysticism to Dialogue: Martin Buber's Transformation of German Social Thought. Detroit: Wayne State University Press.Google Scholar
(1991). “Buber's Conception of God,” in Divided Passions. Detroit: Wayne State University Press, pp. 237–82.Google Scholar
(2002). “Buber's Rhetoric,” in (ed.), Martin Buber: A Contemporary Perspective. Syracuse, NY and Jerusalem: Syracuse University Press and Israel Academy of Sciences and Humanities, pp. 1–24.Google Scholar
(2009). “Between Sensual and Heavenly Love: Franz Rosenzweig's Reading of the Song of Songs,” in and (eds.), Scriptural Exegesis – the Shape of Culture and the Religious Imagination: Essays in Honour of Michael Fishbane. Oxford: Oxford University Press, pp. 310–18.CrossRefGoogle Scholar
, and (eds.) (1995). The Jew in the Modern World, 2nd ed. Oxford: Oxford University Press.Google Scholar
(2007). “The Role of Lurianic Kabbalah in the Early Philosophy of Emmanuel Levinas,” Levinas Studies: An Annual Review. 2:49–77.CrossRefGoogle Scholar
(1987). “Theopoiesis,” in , Why Persimmons and Other Poems: Transformations of Theology in Poetry. Atlanta: Scholars Press, pp. 1–12.Google Scholar
(1989). Hells and Holy Ghosts: A Theopoetics of Christian Belief. Nashville: Abingdon Press.Google Scholar
(2005). Christs: Meditations on Archetypal Image in Christian Theology. New Orleans: Spring Journal Books.Google Scholar
(2007). “An Intellectual and Spiritual Biography of Rabbi Avaham Yitzhaq Ha-Cohen Kook from 1865 to 1904.” Ph.D. diss., Harvard University.Google Scholar
, and (eds.) (2003). Jewish Feminism in Israel: Some Contemporary Perspectives. Hanover, NH: Brandeis University Press.Google Scholar
(2008). “Some Thoughts on the Covenantal Politics of Johannes Althusius,” in , , and (eds.), Political Hebraism: Judaic Sources in Early Modern Political Thought. Jerusalem and New York: Shalem, pp. 72–89.Google Scholar
(1975). Alien Wisdom: The Limits of Hellenization. New York: Cambridge University Press.CrossRefGoogle Scholar
(1993). Fictional Realities: The Uses of Literary Imagination. Amsterdam: John Benjamins Publishing Co.CrossRefGoogle Scholar
(ed. and trans.) (1992). The Amarna Letters. Baltimore: Johns Hopkins University Press.Google Scholar
(2001a). “Central Theological Responses,” in (ed.), A Holocaust Reader: Responses to the Nazi Extermination. Oxford: Oxford University Press, pp. 79–89.Google Scholar
(2001b). Interim Judaism: Jewish Thought in a Century of Crisis. Bloomington: Indiana University Press.Google Scholar
, and (eds.) (2007). The Cambridge Companion to Modern Jewish Philosophy. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
, (1786). Ha-Me'asef 3 (Shevat): 65–78.
(1991). French Philosophers in Conversation: Levinas, Schneider, Serres, Irigaray, Le Doeuff, Derrida. London: Routledge.Google Scholar
(1988). “Franz Rosenzweig in Perspective: Reflections on His Last Diaries,” in (ed.), The Philosophy of Franz Rosenzweig. Hanover, NH: University Press of New England, pp. 185–201.Google Scholar
(1992). System and Revelation: The Philosophy of Franz Rosenzweig. (trans.). Detroit: Wayne State University Press.Google Scholar
(2009). The Angel of History: Rosenzweig, Benjamin, Scholem. (trans.). Stanford, CA: Stanford University Press.Google Scholar
, and (eds.) (1997). Hermann Cohen's Philosophy of Religion: International Conference in Jerusalem 1996. Hildesheim: Georg Olms.Google Scholar
(2006). Being for Myself Alone: Origins of Jewish Autobiography. Stanford, CA: Stanford University Press.Google Scholar
(2003). “Emmanuel Levinas's Talmudic Readings: Between Tradition and Innovation.” Prooftexts 23:338–64.CrossRefGoogle Scholar
(2005a). “Divine and Human Love: Franz Rosenzweig's History of the Song of Songs.” Jewish Studies Quarterly 12:194–212.CrossRefGoogle Scholar
(2005b). Origins of the Other: Emmanuel Levinas between Revelation and Ethics. Ithaca, NY: Cornell University Press.Google Scholar
(2008). “Amos Funkenstein on the Theological Origins of Historicism,” in and (eds.), Thinking Impossibilities: The Intellectual Legacy of Amos Funkenstein. Toronto: University of Toronto Press, pp. 143–66.Google Scholar
(2009). “Jewish and Christian Philosophy of History,” in (ed.), A Companion to the Philosophy of History and Historiography. Malden, MA: Blackwell, pp. 427–36.CrossRefGoogle Scholar
(2005). The Personhood of God: Biblical Theology, Human Faith and the Divine Image. Woodstock, VT: Jewish Lights Publishing.Google Scholar
(1996). The Rationale of Halakhic Man: Joseph B. Soloveitchik's Conception of Jewish Thought. Amsterdam: J. C. Gieben.Google Scholar
(2000). “Who Is the Other?: Alterity in Cohen's Religion der Vernunft,” in , , and (eds.), Religion der Vernunft aus den Quellen des Judentums: Tradition und Ursprungsdenken in Hermann Cohens Spätwerk. Hildesheim: Olms, pp. 275–86.Google Scholar
(2003). Identity Theft: The Jew in Imperial Russia and the Case of Avram Uri Kovner. Stanford, CA: Stanford University Press.Google Scholar
(1998). “Reconstructionist Judaism in the Mind of Mordecai Kaplan: The Transformation from a Philosophy into a Religious Denomination.” American Jewish History 86:397–417.CrossRefGoogle Scholar
(2003). Resisting History: Historicism and Its Discontents in German-Jewish Thought. Princeton, NJ: Princeton University Press.Google Scholar
(1993). “Soloveitchik's Halakhic Man: Not A Mithnagged.” Modern Judaism 13:119–47.CrossRefGoogle Scholar
(1997). The Faith of the Mithnagdim: Rabbinic Responses to Hasidic Rupture. Baltimore: Johns Hopkins University Press.Google Scholar
(1998). “The Mithnagdim and the Haskala: A Reappraisal,” in (ed.), The Gaon of Vilnius and the Annals of Jewish Culture. Vilnius: Vilnius Publishing House, pp. 35–51.Google Scholar
(2007). “The ‘Rambam Revival’ in Early Modern Jewish Thought: Maskilim, Mitnagdim, and Hasidim on Maimonides’ Guide of the Perplexed,” in (ed.), Maimonides after 800 Years: Essays on Maimonides and His Influence. Cambridge, MA: Harvard University Press, pp. 235–56.Google Scholar
(2008). “The Besht as Spinozist: Abraham Krochmal's Preface to Ha-Ketav veha-Mikhtav: Introduction and Translation,” in and (eds.), Rabbinic Culture and Its Critics: Jewish Authority, Dissent, and Heresy in Medieval and Early Modern Times. Detroit: Wayne State University Press, pp. 359–89.Google Scholar
(2001). Spinoza's Heresy: Immortality and the Jewish Mind. New York: Oxford University Press.CrossRefGoogle Scholar
(2005). Spinoza's Theory of Divine Providence: Rationalist Solutions, Jewish Sources (Mededelingen vanwege Het Spinozahuis 87). Budel: Damon.Google Scholar
(2008a). “Theodicy and Providence,” in and (eds.), The Cambridge History of Jewish Philosophy: From Antiquity through the Seventeenth Century. Cambridge: Cambridge University Press, pp. 619–58.CrossRefGoogle Scholar
(2008b). “Whatever Is, Is in God,” in (ed.), Interpreting Spinoza: Critical Essays. Cambridge: Cambridge University Press, pp. 53–70.Google Scholar
, and (eds.) (2008). The Cambridge History of Jewish Philosophy: From Antiquity through the Seventeenth Century. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
, , and (eds.) (2003). Spinoza and Jewish Identity. Würzburg: Königshausen and Neumann.Google Scholar
(1991). The Inoperative Community. (ed. and trans.). Minneapolis: University of Minnesota Press.Google Scholar
(2008a). Dis-enclosure: The Deconstruction of Christianity. , , and (trans.). New York: Fordham University Press.Google Scholar
(2008b). “A Deconstruction of Monotheism,” in (ed.), Religion: Beyond a Concept. (trans.). New York: Fordham University Press, pp. 380–91.Google Scholar
(1987). “Mishnah and Messiah,” in , , and (eds.), Judaisms and their Messiahs at the Turn of the Christian Era. Cambridge: Cambridge University Press, pp. 265–82.Google Scholar
(1997). Jerusalem and Athens: The Congruity of Talmudic and Classical Philosophy. Leiden: Brill.Google Scholar
(2000). “Defining Judaism,” in and (eds.), The Blackwell Companion to Judaism. Oxford: Oxford University Press, pp. 3–19.Google Scholar
(1988). Nachgelassene Fragmente 1869–1874. and (eds.). Munich: Deutscher Taschenbuch Verlag.Google Scholar
(1924). The Problem of the Existence of God in Maimonides, Alanus, and Averroes. Philadelphia: Jewish Publication Society.Google Scholar
(1905). Von Kunst und Künstlern sern: Beiträge zur Kunstgeschichte. Leipzig: Elischer.Google Scholar
(1983). The Image of the Non-Jew in Judaism: An Historical and Constructive Study of the Noahide Laws. New York: Edwin Mellen.Google Scholar
(1995). The Election of Israel: The Idea of the Chosen People. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
(2000). Covenantal Rights: A Study in Jewish Political Theory. Princeton, NJ: Princeton University Press.Google Scholar
(2005a). “Are Philosophical Proofs of the Existence of God Theologically Meaningful?” in Talking with Christians: Musings of a Jewish Theologian. Grand Rapids, MI: Eerdmans, pp. 247–59.Google Scholar
(2005b). The Jewish Social Contract: An Essay in Political Theology. Princeton, NJ: Princeton University Press.Google Scholar
(2005c). Talking with Christians: Musings of a Jewish Theologian. Grand Rapids, MI: William B. Eerdmans.Google Scholar
(2006). “Is the God of the Philosophers That Which Nothing Greater Can Be Conceived?” Jewish Studies Quarterly 13:196–204.CrossRefGoogle Scholar
(1989). “The Voice of the Serpent: French Feminism and Philosophy of Language,” in and (eds.), Women, Knowledge and Reality: Explorations in Feminist Philosophy. Boston: Unwin Hyman, pp. 233–49.Google Scholar
(1986). Faces of Hunger: An Essay on Poverty, Justice and Development. London: Allen and Unwin.Google Scholar
(1991). Rationalism in Politics and Other Essays. New and expanded ed. Indianapolis: Liberty, 1991.Google Scholar
(2002). “Behind the Mechitsa: Reflections on the Rules of Textual Reasoning.” Journal of Textual Reasoning; http://etext.lib.virginia.edu/journals/tr/volume1/peterTR1.html.Google Scholar
(2004). “Israel's Redeemer Is the One to Whom and with Whom She Prays,” in , , and (eds.), The Redemption. Oxford: Oxford University Press, pp. 121–46.Google Scholar
, and (eds.) (2002). Textual Reasonings: Jewish Philosophy and Text Study at the End of the Twentieth Century. London: SCM.Google Scholar
(1990). Words on Fire: One Woman's Journey into the Sacred. San Diego: Harcourt Brace Jovanovich.Google Scholar
(ed.) (2005). Jewish Women's Spirituality. NASHIM: A Journal of Jewish Women's Studies and Gender Issues 9. Bloomington: Indiana University Press.Google Scholar
(2001). The Nation Without Art: Examining Discourses on Jewish Art. Lincoln: University of Nebraska Press.Google Scholar
(1982). “Zadok's Origins and the Tribal Politics of David.” Journal of Biblical Literature 101:177–93.CrossRefGoogle Scholar
(1996). “Feminism, Jewish Philosophy and Religious Pluralism.” Modern Judaism 16: 147–60.CrossRefGoogle Scholar
(1997). Speaking/Writing of God: Jewish Philosophical Reflection on the Life of Others. Albany: State University of New York Press.Google Scholar
(1980). New Voices of Russian Jewry: A Study of the Russian-Jewish Press of Odessa in the Era of the Great Reforms, 1860–1871. Leiden: Brill.Google Scholar
, et al. (eds.) (1999). JPS Hebrew-English TANAKH. Philadelphia: Jewish Publication Society.Google Scholar
(1999). “Introduction: Crossing the City Line,” in (ed.), Gods of the City: Religion and the American Urban Landscape. Bloomington: Indiana University Press, pp. 1–78.Google Scholar
(1955). Meaning in the Visual Arts: Papers in and on Art History. Garden City, NY: Doubleday.Google Scholar
(1992). “The Neo-Kantian Dimension of Kelsen's Pure Theory of Law.” Oxford Journal of Legal Studies 12:311–32.CrossRefGoogle Scholar
(1998). The Essential Peirce: Selected Philosophical Writings, vol. 2: 1893–1913. (ed.). Bloomington: Indiana University Press.Google Scholar
(2007). Haskalah and Modernity, Beginnings and Continuity: The Reception of the Early Haskalah in the Nineteenth Century (Hebrew). Bnei Brak: Hakibbutz Hameuchad.Google Scholar
(2005). “Herzl and the Palestinian Arabs: Myth and Counter-myth.” Journal of Israeli History 24:65–77.CrossRefGoogle Scholar
(1997). Beyond: The Philosophy of Emmanuel Levinas. Evanston, IL: Northwestern University Press.Google Scholar
(1997). “The Structure and Justification of Infinite Responsibility in the Philosophy of Emmanuel Levinas.” Ph.D. diss., University of Chicago.Google Scholar
(2004). “Loss, Presence and Gabirol's Desire: Medieval Jewish Philosophy and the Possibility of a Feminist Ground,” in (ed.), Women and Gender in Jewish Philosophy. Bloomington: Indiana University Press, pp. 27–50.Google Scholar
(1994). “Liberal/Communitarian: MacIntyre's Mesmeric Dichotomy,” in and (eds.), After MacIntyre: Critical Perspectives on the Work of Alasdair MacIntyre. Notre Dame, IN: University of Notre Dame Press, pp. 176–204.Google Scholar
(1929). “Allegorical Interpretation,” in and (trans.), Philo, vol. 1. Cambridge, MA: Harvard University Press (Loeb Classical Library), pp. 140–484.Google Scholar
(1934). “On Dreams, That They Are God-Sent,” in and (trans.), Philo, vol. 5. Cambridge, MA: Harvard University Press (Loeb Classical Library), pp. 285–580.Google Scholar
(1937–39). “On the Special Laws,” in (trans.), Philo, vols. 7–8. Cambridge, MA: Harvard University Press (Loeb Classical Library), vol. 7, p. 97–vol. 8, p. 155.Google Scholar
(1979). “The Limitations of Knowledge according Al-Fārābī, Ibn Bājja, and Maimonides,” in (ed.), Studies in Medieval Jewish History and Literature. Cambridge, MA: Harvard University Press, pp. 82–109.Google Scholar
(1997). “Spinoza's Tractatus-Theologico Politicus, Maimonides, and Kant,” in and (eds.), Studies in the History of Jewish Thought. Jerusalem: Magnes Press, pp. 660–711.Google Scholar
, and (eds.) (1983). Faith and Rationality: Reason and Belief in God. Notre Dame, IN: University of Notre Dame Press.Google Scholar
(1990). Standing Again at Sinai: Judaism from a Feminist Perspective. San Francisco: HarperSanFrancisco.Google Scholar
(1997). “Jewish Feminist Thought,” in and (eds.), History of Jewish Philosophy. London: Routledge, pp. 885–94.Google Scholar
(2005). The Coming of Lilith: Essays on Feminism, Judaism and Sexual Ethics, 1972–2003. Boston: Beacon Press.Google Scholar
(2008). World Poverty and Human Rights: Cosmopolitan Responsibilities and Reforms, 2nd ed. Cambridge: Polity Press.Google Scholar
(2007). Between Philosophy and Religion: Spinoza, the Bible, and Modernity. Lanham, MD: Lexington Books.Google Scholar
(2004). “From Nation State to World Empire: Franz Rosenzweig's Redemptive Imperialism.” Jewish Studies Quarterly 11:332–53.CrossRefGoogle Scholar
(2009). Franz Rosenzweig and the Systematic Task of Philosophy. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
, (2010). The Jews in Poland and Russia, vol. 1: 1350 to 1881. Oxford: Littman Library of Jewish Civilization.Google Scholar
(1997). The Critical Philosophy of Hermann Cohen. (trans.). Albany: State University of New York Press.Google Scholar
(2000). “Lyric Poetry and Prayer,” in , and (eds.), Religion der Vernunft aus den Quellen des Judentums: Tradition und Ursprungsdenken in Hermann Cohens Spätwerk. Hildesheim: Olms, pp. 129–43.Google Scholar
(2006). Yearning for Form and Other Essays on Hermann Cohen's Thought. Dordrecht: Springer.Google Scholar
(1979). The History of Skepticism from Erasmus to Spinoza. Berkeley: University of California Press.Google Scholar
(2002). “Spinoza's Excommunation,” in and (eds.), Jewish Themes in Spinoza's Philosophy. Albany: State University of New York Press, pp. 263–81.Google Scholar
(ed.) (2000). One God or Many: Concepts of Divinity in the Ancient World. Chebeague Island, ME: Casco Bay Assyriological Institute.Google Scholar
(2001). The Transformation of American Religion: The Story of a Late Twentieth-Century Awakening. Oxford: Oxford University Press.CrossRefGoogle Scholar
(2009). “Contingency and Convergence in Macroevolution: A Reply to John Beatty.” Journal of Philosophy 106:390–403.CrossRefGoogle Scholar
(1999). Fighting to Become Americans: Assimilation and the Trouble between Jewish Women and Jewish Men. Boston: Beacon Press.Google Scholar
(1999). “Introduction,” in Franz Rosenzweig, Understanding the Sick and the Healthy: A View of World, Man, and God. (trans.). Cambridge, MA: Harvard University Press, pp. 3–9.Google Scholar
(2008). Jewish Philosophy as a Guide to Life: Rosenzweig, Buber, Levinas, Wittgenstein. Bloomington: Indiana University Press.Google Scholar
(2006). “Theopoetics of the Possible,” in (ed.), After God: Richard Kearney and the Religious Turn in Continental Philosophy. New York: Fordham University Press, pp. 241–69.CrossRefGoogle Scholar
, and (1995). “Culture and Cognition,” in and (eds.), Cultural Models in Language and Thought. Cambridge: Cambridge University Press, pp. 3–42.Google Scholar
(1962). “Le ‘Colloque Ropica Pnefma’ de João de Barros.” Bulletin hispanique 64(supp.): 572–92.Google Scholar
(2004). “Das Hohelied – ein weltliches Liebeslied als Kernbuch der Offenbarung? Zur Bedeutung der Auslegungsgeschichte von Schir haSchirim im Stern der Erlösung,” in (ed.), Rosenzweig als Leser: Kontextuelle Kommentare zum Stern er Erlösung. Tübingen: Max Niemeyer, pp. 453–79.Google Scholar
(1997). “Between Apocalypse and Enlightenment: Benjamin, Bloch, and Modern German-Jewish Messianism,” in In the Shadow of Catastrophe. Berkeley: University of California Press, pp. 27–65.Google Scholar
, and (eds.) (2008). Israel in the Middle East: Documents and Readings on Society, Politics, and Foreign Relations, pre-1948 to the Present, 2nd ed. Waltham, MA: Brandeis University Press.Google Scholar
(1961). The School of Padua and the Emergence of Modern Science. Padova: Editrice Antenore.Google Scholar
(2004). “Theological Desire: Feminism, Philosophy, and Exegetical Jewish Thought,” in (ed.), Women and Gender in Jewish Philosophy. Bloomington: Indiana University Press, pp. 314–37.Google Scholar
(2005). Revelation and Theopolitics: Barth, Rosenzweig and the Politics of Praise. London: T and T Clark.Google Scholar
(1986). “Rabbi J. B. Soloveitchik on Human Knowledge: Between Maimonidean and Neo-Kantian Philosophy.” Modern Judaism 6:157–88.CrossRefGoogle Scholar
, and (2008). New Streams in Philosophy of Halakhah (Hebrew). Jerusalem: Magnes Press.Google Scholar
(2002). “Spinoza's Rupture with Tradition,” in and (eds.), Jewish Themes in Spinoza's Philosophy. Albany: State University of New York Press, pp. 187–224.Google Scholar
(2004). “Spinoza's Ethics of the Liberation of Desire,” in (ed.), Women and Gender in Jewish Philosophy. Bloomington: Indiana University Press, pp. 78–105.Google Scholar
(2005). “What Spinoza Can Teach Us Today about Naturalizing Ethics: Provincializing Philosophical Ethics and Freedom without Free Will,” in , , and (eds.), Cognitive, Emotive, and Ethical Aspects of Decision Making in Humans and in AI, vol. 4. Windsor, ON: International Institute for Advanced Studies in Systems Research and Cybernetics, pp. 99–104.Google Scholar
, and (eds.) (2002). Jewish Themes in Spinoza's Philosophy. Albany: State University of New York Press.Google Scholar
(1914). Histoire des Israélites, deuis la ruine de leur indépendance nationale jusqu'a nos jours, 5th ed. Paris: Hachette.Google Scholar
(2004). “Plato's Republic in Arabic: A Newly Discovered Passage.” Arabic Sciences and Philosophy 14:263–300.CrossRefGoogle Scholar
(2008). “Israel Without the Bible,” in (ed.), The Hebrew Bible: New Insights and Scholarship. New York: New York University Press, pp. 3–23.Google Scholar
(2002). “Love of God in Spinoza,” in and (eds.), Jewish Themes in Spinoza's Philosophy. Albany: State University of New York Press, pp. 93–107.Google Scholar
(1974). The Conflict of Interpretations. (ed.). et al. (trans.). Evanston, IL: Northwestern University Press.Google Scholar
, and (1994). Jewish Learning in American Universities: The First Century. Bloomington: Indiana University Press.Google Scholar
(1989). “Kabbala and Science in Sefer Ha-Berit: A Modernization Strategy for Orthodox Jews.” Modern Judaism 9:275–88.CrossRefGoogle Scholar
(2005). Jewish Scholarship and Culture and Nineteenth-Century Germany: Between History and Faith. Madison: University of Wisconsin Press.Google Scholar
(1999). Introduction to the Composition of the Pentateuch. London: Sheffield Academic Press.Google Scholar
(1985). Old Testament Criticism in the Nineteenth Century: England and Germany. Minneapolis, MN: SPCK/Fortress.Google Scholar
(2000). Zadok's Heirs: The Role and Development of the High Priesthood in Ancient Israel. New York and Oxford: Oxford University Press.CrossRefGoogle Scholar
(1998). “The Historiography of Philosophy: Four Genres,” in Richard Rorty, Truth and Progress: Philosophical Papers, vol. 3. Cambridge: Cambridge University Press, pp. 247–73.CrossRefGoogle Scholar
(1987). “Emunat Hakhamim,” in and (eds.), Jewish Thought in the Seventeenth Century. Cambridge, MA: Harvard University Press, pp. 285–342.Google Scholar
(1997). Not in Heaven: Oral Law – Tradition and Innovation (Hebrew). Jerusalem: Tevunot.Google Scholar
(1965). Luzzatto's Ethico-psychological Interpretation of Judaism: A Study in the Religious Philosophy of Samuel David Luzzatto. New York: Yeshiva University Department of Special Publications.Google Scholar
(1994). “Defining ‘Jewish Art’ in Ost und West, 1901–1908: A Study in the Nationalization of Jewish Culture.” Leo Baeck Institute Year Book 39:83–110.CrossRefGoogle Scholar
(2006). “The Study of the Talmud in Contemporary Yeshivot,” in and (eds.), Printing the Talmud: From Bomberg to Schottenstein. New York: Yeshiva University Museum, pp. 111–20.Google Scholar
(1981). “The Clash of Modern Ideologies of Judaism,” in and (eds.), Great Schisms in Jewish History. New York: Ktav, pp. 199–253.Google Scholar
(2000). “Jewish Aesthetics in the Light of the Second Commandment,” in Malka Rosenthal, Essays on Jewish Aesthetics, Jewish Art, and More. Jerusalem: Akademon, pp. 67–95.Google Scholar
(1928). “Zum zweiten Band der Encyclopaedia Judaica: Mit einer Anmerkung über Anthropomorphismus.” Der Morgen 5:501–6.Google Scholar
(1964). Das Büchlein vom kranken und gesunden Menschenverstand. Düsseldorf: Joseph Melzer Verlag.Google Scholar
(1970). The Star of Redemption. (trans.). Notre Dame, IN: University of Notre Dame Press.Google Scholar
(1979). Briefe und Tagebücher. 2 vols. and , with (eds.). The Hague: Martinus Nijhoff.Google Scholar
(1983–84). Sprachdenken im Übersetzen. 2 vols. and (eds.). Dordrecht: Martinus Nijhoff.Google Scholar
(1984). Zweistromland: Kleinere Schriften zu Glauben und Denken. and (eds.). Dordrecht: Martinus Nijhoff.Google Scholar
(1995). “Afterword [to Jehuda Halevi: Ninety-two Hymns and Poems],” in (trans.), Franz Rosenzweig and Jehuda Halevi: Translation, Translations, and Translators. Montreal, QC, and Kingston: McGill-Queen's University Press, pp. 169–84.Google Scholar
(1998). God, Man, and the World: Lectures and Essays. (trans.). Syracuse, NY: Syracuse University Press.Google Scholar
(1999). Understanding the Sick and the Healthy. (trans.). Cambridge, MA: Harvard University Press.Google Scholar
(2000). Philosophical and Theological Writings. and (eds. and trans.). Indianapois: Hackett.Google Scholar
(2002). Die “Gritli”-Briefe: Briefe an Margrit Rosenstock-Huessy. and (eds.). Tübingen: Bilam.Google Scholar
(2004). Expanding the Palace of Torah: Orthodoxy and Feminism. Waltham, MA: Brandeis University Press.Google Scholar
(2005). “Feminist Aspects in the Utopian Outlook of Rabbi Abraham Isaac Kook” (Hebrew), in (ed.), Derekh Ha-Ruaḥ: Festschrift for Eliezer Schweid. Jerusalem: Hebrew University and Van Leer Institute, pp. 717–52.Google Scholar
(2009). “Review of Tova Hartman, Feminist Encounters Traditional Judaism: Resistance and Accommodation.” NASHIM: A Journal of Jewish Women's Studies and Gender Issues 17:185–95.Google Scholar
(1966). “On Mendelssohn's Political Philosophy.” Leo Baeck Institute Year Book 11: 28–41.CrossRefGoogle Scholar
(1968). Jewish Philosophy in Modern Times: From Mendelssohn to Rosenzweig. New York: Holt, Rinehart, and Winston.Google Scholar
(1988). “Rosenzweig's Notion of Metaethics,” in (ed.), The Philosophy of Franz Rosenzweig. Hanover, NH: University Press of New England, pp. 69–88.Google Scholar
(1971). “Introduction,” in Cecil Roth (ed.), Jewish Art: An Illustrated History. Rev. ed. (ed.). Greenwich, CT: New York Graphic Society.Google Scholar
, et al. (2007). “Art,” in and (eds.), Encyclopedia Judaica, 2nd ed. New York: Macmillan Reference, pp. 491–521.Google Scholar
(2002). The Social Contract and The First and Second Discourses. (ed.). and (trans.). New Haven, CT: Yale University Press.Google Scholar
(ed.) (2004). “To Know What Is: Feminism, Metaphysics and Epistemology,” in (ed.), Women and Gender in Jewish Philosophy. Bloomington: Indiana University Press, pp. 179–203.Google Scholar
(2005). “The Unbearable Withness of Being: On the Essentialist Blind-Spot of Anti-ontotheology,” in , , and (eds.), Theology and the Political. Durham, NC: Duke University Press, pp. 340–49.CrossRefGoogle Scholar
(1999). An Episode of Jewish Romanticism: Franz Rosenzweig's The Star of Redemption. Albany: State University of New York Press.Google Scholar
(ed.) (1995). Gender and Judaism: The Transformation of Tradition. New York: New York University Press.Google Scholar
(2000). Jewish Enlightenment in an English Key. Princeton, NJ: Princeton University Press.Google Scholar
(2007a). “The Impact of Early Modern Jewish Thought on the Eighteenth Century: A Challenge to the Notion of the Sephardi Mystique,” in , , and (eds.), Sepharad in Ashkenaz: Medieval Knowledge and Eighteenth-Century Enlightened Jewish Discourse. Amsterdam: Royal Netherlands Academy, pp. 11–22.Google Scholar
(2007b). “Why Periodization Matters – on Early Modern Jewish Culture and Haskalah.” Simon Dubnow Institute Yearbook 6:23–32.Google Scholar
(2009). “Jewish Cultural History in Early Modern Europe: An Agenda for Future Study,” in and (eds.), Rethinking European Jewish History. Oxford: Littman Library of Jewish Civilization, pp. 95–111.Google Scholar
(2004). “Virtue as ‘Likeness to God’ in Plato and Seneca.” Journal of the History of Philosophy 42:241–60.CrossRefGoogle Scholar
(2006). The Authorised Daily Prayer Book of the United Hebrew Congregations of the Commonwealth. London: Collins.Google Scholar
(1992). “Rav Soloveitchik and Professor Leibowitz as Theoreticians of the Halakha” (Hebrew). Da‘at 29:131–48.Google Scholar
(2000). “Natural Law and Halakhah: A Critical Analysis.” The Jewish Law Annual 13:149–95.Google Scholar
(2004). “Torah and Life: Halakhah in Eliezer Goldman's Thought” (Hebrew). Democratic Culture 8:145–64.Google Scholar
(2007). The Open Canon: On the Meaning of Halakhic Discourse. (trans.). London: Continuum.Google Scholar
(2008). Tradition vs. Traditionalism: Contemporary Perspectives in Jewish Thought. (trans.). Amsterdam: Rodopi.Google Scholar
(2001). “My Right of Return,” in (ed.), Power, Politics, and Culture: Interviews with Edward Said. New York: Random House, pp. 443–58.Google Scholar
(2006). Spiritualizing Halakhic Education: A Case Study in Modern Orthodox Teacher Development. Mandel Foundation; http://my.mli.org.il/mli_pdf/Publications/Eng/SPIRITUALIZINGHALAKHICEDUCATION.pdf.Google Scholar
(2000). Force of Imagination: The Sense of the Elemental. Bloomington: Indiana University Press.CrossRefGoogle Scholar
(2001). “Enlightened Rabbis as Reformers in Russian Jewish Society,” in Shmuel Feiner and (eds.), New Perspectives on the Haskalah. London: Littman Library of Jewish Civilization, pp. 166–83.Google Scholar
(1977). Gersonides on God's Knowledge. Toronto: Pontifical Institute of Medieval Studies.Google Scholar
(1994). Judaism and the Doctrine of Creation. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
(1999). A User's Guide to Franz Rosenzweig'sStar of Redemption. Richmond, Surrey: Curzon.Google Scholar
(2002). Revelation and the God of Israel. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
(2009). Jewish Faith and Modern Science: On the Birth and Rebirth of Jewish Philosophy. Lanham, MD: Rowman and Littlefield.Google Scholar
(1998). Liberalism and the Limits of Justice, 2nd ed. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
(2001). On the Psychotheology of Everyday Life: Reflections on Freud and Rosenzweig. Chicago: University of Chicago Press.CrossRefGoogle Scholar
(1970). Faith and Reason: The Conflict over the Rationalism of Maimonides. New York: Hermon Press.Google Scholar
(1997). “Two Traditions of Seminary Scholarship,” in (ed.), Tradition Renewed: A History of the Jewish Theological Seminary of America, vol. 2. New York: Jewish Theological Seminary of America, pp. 55–80.Google Scholar
(1998–99). “The Cult of Synthesis in American Jewish Culture.” Jewish Social Studies 5:52–79.CrossRefGoogle Scholar
(1997). Judeophobia: Attitudes toward the Jews in the Ancient World. Cambridge, MA: Harvard University Press.Google Scholar
, and (2006). Jewish Renewal: Integrating Heart and World (Hebrew). Tel Aviv: Mishkal.Google Scholar
(2001). Boundaries and Allegiances: Problems of Justice and Responsibility in Liberal Thought. Oxford: Oxford University Press.Google Scholar
(1954). “Probleme der Religion,” in Vom Ewigen in den Menschen. Bern: Francke Verlag, pp. 101–354.Google Scholar
(1957). “Phänomenologie und Erkenntnistheorie,” in Schriften aus dem Nachlass: Zur Ethik und Erkenntnistheorie. Bern: Francke Verlag, pp. 377–430.Google Scholar
(1960). “Problems of Religion,” in (trans.), On the Eternal in Man. London: SCM, pp. 105–356.Google Scholar
(1973). “Phenomenology and the Theory of Cognition,” in (ed. and trans.), Selected Philosophical Essays. Evanston, IL: Northwestern University Press, pp. 136–201.Google Scholar
(2005). “Religion, Ecology, and Gender: A Jewish Perspective.” Feminist Theology 13:373–97.Google Scholar
(2006). “Judaism,” in (ed.), Oxford Handbook of Religion and Ecology. Oxford: Oxford University Press, pp. 25–64.Google Scholar
(2009). “Jewish Philosophy, Human Dignity, and the New Genetics,” in (ed.), Biotechnology: Our Future as Human Beings and Citizens. Albany: State University of New York Press, pp. 81–122.Google Scholar
(2011a). “Gender and the Pursuit of Happiness in Maimonides's Philosophy,” in , , and (eds.), Tov Elem: Memory, Community and Gender in Medieval and Early Modern Jewish Societies: Essays in Honor of Robert Bonfil, 55–78. Jerusalem: The Bialik Institute.Google Scholar
(2011b). “Gender in Jewish Mysticism,” in (ed.), Jewish Mysticism and Kabbalah: New Insights and Scholarship, 191–230. New York: New York University Press.Google Scholar
(2007). “Nation and Universe,” in Michael Walzer, Thinking Politically. (ed.). New Haven, CT: Yale University Press, pp. 183–218.Google Scholar
(trans.) (1984). The ArtScroll Siddur: Weekday/Sabbath/Festival. Brooklyn, NY: Mesorah Publications.Google Scholar
, and (2005). “The Schottenstein Edition of the Babylonian Talmud: The Next Stage in Talmudic Elucidation,” in and (eds.), Printing the Talmud: From Bomberg to Schottenstein. New York: Yeshiva University Museum, pp. 155–62.Google Scholar
(2005). “Hermann Cohen's Theory of Virtue,” in (ed.), Hermann Cohen's Critical Idealism. Dordrecht: Springer, pp. 231–58.CrossRefGoogle Scholar
(2003). The Art and Artists of the Fifth Zionist Congress, 1901: Heralds of a New Age. Syracuse, NY: Syracuse University Press.Google Scholar
(2005). Restless Souls: The Making of American Spirituality. New York: HarperSanFrancisco.Google Scholar
(ed.) (1988). Der Philosoph Franz Rosenzweig (1886–1929): Internationaler Kongreß – Kassel 1986. 2 vols. Freiburg: Karl Alber.Google Scholar
(1982). Der Leviathan in der Staatslehre des Thomas Hobbes: Sinn und Fehlschlag eines politischen Symbols. (ed.). Cologne: Hohenheim.Google Scholar
(2005). Political Theology: Four Chapters on the Concept of Sovereignty. (trans.). Chicago: University of Chicago Press.CrossRefGoogle Scholar
(2008). The Leviathan in the State Theory of Thomas Hobbes: Meaning and Failure of a Political Symbol. and (trans.). Chicago: University of Chicago Press.Google Scholar
(1990). Hoffnung auf Vernunft: Aufklärungsphilosophie in Deutschland. Hamburg: Meiner.Google Scholar
(2006). “Symposium on David Novak's The Jewish Social Contract: Introduction.” Hebraic Political Studies 1:593–96.Google Scholar
(1969). The Kabbalah of Sefer ha-Temunah and Abraham Abulafia (Hebrew). (ed.). Jerusalem: Akademon.Google Scholar
(1971). The Messianic Idea in Judaism and Other Essays in Jewish Spirituality. et al. (trans.). New York: Schocken.Google Scholar
(1986). Von der mystischen Gestalt der Gottheit: Studien zu Grundbegriffen der Kabbala. Frankfurt: Suhrkamp.Google Scholar
(1991). On the Mystical Shape of the Godhead: Basic Concepts in the Kabbalah. (trans.). New York: Schocken.Google Scholar
(1997). On the Possibility of Jewish Mysticism in Our Time and Other Essays. (ed.). (trans.). Philadelphia: Jewish Publication Society.Google Scholar
(1984). “Art as Social History: Moritz Oppenheim and the German Jewish Vision of Emancipation,” in (ed.), Danzig, between East and West: Aspects of Modern Jewish History. Cambridge, MA: Harvard University Press, pp. 141–72.Google Scholar
(1994). From Text to Context: The Turn to History in Modern Judaism. Waltham, MA: Brandeis University Press.Google Scholar
(1992). “Jewish Art in the Light of Jewish Tradition,” in and , Jewish Historiography and Iconography in Early and Medieval Christianity. Assen: Van Gorcum, pp. 147–59.Google Scholar
(1992). “Aesthetics between Nationalism and Internationalism.” The Journal of Aesthetics and Art Criticism 51:157–67.CrossRefGoogle Scholar
(2007). “Reclaiming Spinoza: The Heretic from Amsterdam in Modern Jewish Culture, 1832–1918.” Ph.D. diss., Columbia University.Google Scholar
(1997). Messianism in Medieval Jewish Philosophy (Hebrew). Ramat Gan: Bar-Ilan University Press.Google Scholar
(2003). “Causa Materialis: Solomon Maimon, Moses ben Maimon and the Possibility of Philosophical Transmission,” in (ed.), Solomon Maimon: Rational Dogmatist, Empirical Skeptic. Dordrecht: Kluwer Academic Publishers, pp. 125–43.CrossRefGoogle Scholar
(1997). “Was She Created in the Image of God Too?: The Medieval Philosophical Interpretation of the Creation of Woman” (Hebrew). Da‘at: Journal of Jewish Philosophy and Kabbalah 39:79–82.Google Scholar
(2000). “Gender Concepts of Medieval Jewish Thinkers and the Book of Proverbs.” Jewish Studies Quarterly 7:182–202.Google Scholar
(2006). “Isaac Artama and His Theory of Two Matches (Zivugim).” Jewish Studies Quarterly 13:27–49.CrossRefGoogle Scholar
(1955). “Two Modern Jewish Philosophies of History: Nachman Krochmal and Hermann Cohen.” D.H.L. diss., Hebrew Union College.Google Scholar
(1964). “The Messianic Doctrine in Contemporary Jewish Thought,” in (ed.), Great Jewish Ideas. Washington, DC: B'nai B'rith.Google Scholar
(1975). “The Legal Foundations of Jewish Aesthetics,” in (ed.), Mélanges André Neher. Paris: Librarie d'Amerique et de l'Orient, pp. 65–72.Google Scholar
(1981). “Introduction,” in Hermann Cohen, Ethik des reinen Willens. Hildesheim: Olms, pp. xxi–xxxvi.Google Scholar
(1987). “Aesthetics,” in and (eds.), Contemporary Jewish Religious Thought: Original Essays on Critical Concepts, Movements, and Beliefs. New York: Charles Scribner's Sons, pp. 1–6.Google Scholar
(1990). The Pursuit of the Ideal: Jewish Writings of Steven Schwarzschild. (ed.). Albany: State University of New York Press.Google Scholar
(1992). “Jewish Messianism: Metamorphoses of an Idea,” in (ed.), Essential Papers on Messianic Movements and Personalities in Jewish History. New York: New York University Press, pp. 53–70.Google Scholar
(2004). Being Jewish/Reading Heidegger: An Ontological Encounter. New York: Fordham University Press.Google Scholar
(1993). Judaism Faces the Twentieth Century: A Biography of Mordecai M. Kaplan. Detroit: Wayne State University Press.Google Scholar
(2001). Communings of the Spirit: The Journals of Mordecai M. Kaplan 1913–1934. Detroit: Wayne State University Press and The Reconstructionist Press.Google Scholar
(1995a). “How to Read Religion of Reason,” in Hermann Cohen, Religion of Reason out of the Sources of Judaism. New York: Oxford University Press, pp. 21–42.Google Scholar
(1995b). No Other Gods: The Modern Struggle against Idolatry. West Orange, NJ: Behrman House.Google Scholar
(2000a). “Hermann Cohen on Idol Worship,” in , , and (eds.), Religion der Vernunft aus den Quellen des Judentums: Tradition und Ursprungsdenken in Hermann Cohens Spätwerk. Hildesheim: Olms, pp. 107–16.Google Scholar
(2000b). Searching for a Distant God: The Legacy of Maimonides. Oxford: Oxford University Press.Google Scholar
(2002). “Maimonides, Spinoza, and the Doctrine of Creation,” in and (eds.), Jewish Themes in Spinoza's Philosophy. Albany: State University of New York Press, pp. 115–30.Google Scholar
(2007). Joseph's Bones: Understanding the Struggle between God and Mankind in the Bible. New York: Riverhead.Google Scholar
(1984). Moses Mendelssohn und die Aufklärungsästhetik im 18. Jahrhundert. Bonn: Bouvier.Google Scholar
(1964). Martin Heidegger and the Pre-Socratics: An Introduction to His Thought. Lincoln: University of Nebraska Press.Google Scholar
(2006). Faithful Renderings: Jewish and Christian Difference and the Politics of Translation. Chicago: University of Chicago Press.CrossRefGoogle Scholar
(1978). “The Role of Imagination in Kant's Theory of Experience,” in (ed.), Categories: A Colloquium. University Park: Pennsylvania State University Press, pp. 231–45.Google Scholar
(1982). Hispano-Jewish Culture in Transition: The Career and Controversies of the Ramah. Cambridge, MA: Harvard University Press.Google Scholar
(2005). “Isadore Twersky as a Scholar of Medieval Jewish History,” in (ed.), Be'erot Yitzhak: Essays in Memory of Isadore Twersky. Cambridge, MA: Harvard University Press, pp. 15–24.Google Scholar
, and (2002). Being Israeli: The Dynamics of Multiple Citizenship. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
(2000). The Colonies of Law: Colonialism, Zionism and Law in Early Mandate Palestine. New York: Cambridge University Press.Google Scholar
(1992). Land and Power: The Zionist Resort to Force, 1881–1948. Oxford: Oxford University Press.Google Scholar
(1999). Between the Yeshiva World and Modern Orthodoxy. London: Littman Library of Jewish Civilization.Google Scholar
(2005). “Talmud Study in the Modern Era: From Wissenschaft and Brisk to Daf Yomi,” in and (eds.), Printing the Talmud: From Bomberg to Schottenstein. New York: Yeshiva University Museum, pp. 103–10.Google Scholar
(1997). “A Matter of Discipline: Reading for Gender in Jewish Philosophy,” in and (eds.), Judaism Since Gender. New York: Routledge, pp. 158–86.Google Scholar
, , and (eds.) (1997). Tikkun Olam: Social Responsibility in Jewish Thought and Law. New York: Jason Aronson.Google Scholar
(1997). Athens in Jerusalem: Classical Antiquity and Hellenism in the Making of the Modern Secular Jew. London: Littman Library of Jewish Civilization.Google Scholar
(2007). “‘The Italian and Berlin Haskalah’ Revisited.” Simon Dubnow Institute Yearbook 6:49–66.Google Scholar
(2008). The Kuzari and the Shaping of Jewish Identity, 1167–1900. Cambridge: Cambridge University Press.Google Scholar
(2010). “Jews and Judaism in Early Modern Europe, c. 1400–1800,” in and (eds.), The Cambridge Guide to Jewish Religion, History, and Culture. Cambridge: Cambridge University Press, pp. 140–68.CrossRefGoogle Scholar
(2006). Leo Strauss and the Politics of Exile: The Making of a Political Philosopher. Waltham, MA: Brandeis University Press.Google Scholar
(1991). The Fabric of Character: Aristotle's Theory of Virtue. Oxford: Clarendon.CrossRefGoogle Scholar
(1996). Basic Rights: Subsistence, Affluence, and U.S. Foreign Policy, 2nd ed. Princeton, NJ: Princeton University Press.Google Scholar
(1971). From East to West: The Westward Migration of Jews From Eastern Europe during the Seventeenth and Eighteenth Centuries. Detroit: Wayne State University Press.Google Scholar
(1994). Aufstieg und Niedergang des Marburger Neukantianismus. Würzburg: Königshausen and Neumann.Google Scholar
, , , and (1973). The Jewish Catalogue: A Do-It-Yourself Kit. Philadelphia: Jewish Publication Society.Google Scholar
(2003). “Restoring the Narrative: Jewish and Christian Exegesis in the Twelfth Century,” in , , and (eds.), With Reverence for the Word: Medieval Scriptural Exegesis in Judaism, Christianity, and Islam. Oxford: Oxford University Press, pp. 70–82.Google Scholar
(2009). “‘These Are the Generations’: Reasoning with Rabbi Samuel ben Meier,” in Peter and (eds.), Crisis, Call and Leadership in the Abrahamic Traditions. New York: Palgrave Macmillan, pp. 59–70.CrossRefGoogle Scholar
(1989). Martin Buber's Social and Religious Thought: Alienation and the Quest for Meaning. New York: New York University Press.Google Scholar
(1999). The Postzionism Debates: Knowledge and Power in Israeli Culture. New York: Routledge.Google Scholar
(1965). Maimonidean Criticism and the Maimonidean Controversy 1180–1240. Leiden: Brill.Google Scholar
(1968). Soziologie: Untersuchungen über die Formen der Vergesellschaftung. Berlin: Duncker and Humblot.Google Scholar
(1991). La cité investie: La “science du judaïsme” français et la République. Paris: Cerf.Google Scholar
, and (1982). “Joseph Soloveitchik: Lonely Man of Faith.” Modern Judaism 2:227–72.CrossRefGoogle Scholar
(2004). Out of the Shtetl: Making Jews Modern on the Polish Borderlands. Providence, RI: Brown Judaic Studies.Google Scholar
(1978). “Jewish Acculturation and American Jewish Identity,” in (ed.), Jewish Life in America: Historical Perspectives. New York: Ktav, pp. 167–88.Google Scholar
(2004). Relating Religion: Essays in the Study of Religion. Chicago: University of Chicago Press.Google Scholar
(2004). The Memoirs of God: History, Memory, and the Experience of the Divine in Ancient Israel. Minneapolis, MN: Fortress Press.Google Scholar
(1997). Spinoza, Liberalism, and the Question of Jewish Identity. New Haven, CT: Yale University Press.Google Scholar
(2002). “The Model of Ethnic Democracy: Israel and the Jewish Democratic State.” Nations and Nationalism 8:475–503.CrossRefGoogle Scholar
(1991). “Hayim Zelg Slonimski and the Founding of ‘Ha-Tsefirah’: The Early Career of an East Europen Enlightener and Popularizer of Science, 1810–1862.” M.A. thesis, McGill University.Google Scholar
(2003). Philosophical Analysis in the Twentieth Century, vol. 2: The Age of Meaning. Princeton, NJ: Princeton University Press.Google Scholar
(2003). “Aristotle and the Ostjuden: Philosophical Thought among the First Generations of Eastern European Maskilim,” in et al., The Jews of Eastern Europe. Lincoln, NE: Creighton University Press.Google Scholar
(2006). The Radical Enlightenment of Solomon Maimon: Judaism, Heresy, and Philosophy. Stanford, CA: Stanford University Press.CrossRefGoogle Scholar
(2008). “Of Divine Cunning and Prolonged Madness: Amos Funkenstein on Maimonides’ Historical Reasoning,” in and (eds.), Thinking Impossibilities: The Intellectual Legacy of Amos Funkenstein. Toronto: University of Toronto Press, pp. 167–92.Google Scholar
(2005). “Cohen on Atonement, Purification, and Repentance,” in (ed.), Hermann Cohen's Critical Idealism. Dordrecht: Springer, pp. 395–412.CrossRefGoogle Scholar
(1987). “Religious Law and Change: The Medieval Ashkenazic Example.” AJS Review 12:205–21.CrossRefGoogle Scholar
(1976). In Aloneness, in Togetherness: A Selection of Hebrew Writings (Hebrew). (ed.). Jerusalem: Orot.Google Scholar
(1986). The Halakhic Mind: An Essay on Jewish Tradition and Modern Thought. New York: Seth Press.Google Scholar
(1992). Fate and Destiny: From the Holocaust to the State of Israel. (trans.). Hoboken: Ktav.Google Scholar
(1994). Shiurei Harav: A Conspectus of the Public Lectures of Rabbi Joseph B. Soloveitchik. (ed.). Hoboken, NJ: Ktav.Google Scholar
(1999). “Revelation at Sinai in the Hebrew Bible and in Jewish Theology.” Journal of Religion 79:422–51.CrossRefGoogle Scholar
(1996). Moses Mendelssohn and the Religious Enlightenment. Berkeley: University of California Press.Google Scholar
(2000). The Berlin Haskalah and German Religious Thought. London: Vallentine Mitchell.Google Scholar
(2001). “The Early Haskalah,” in Shmuel Feiner and Sorkin (eds.), New Perspectives on the Haskalah. London: Littman Library of Jewish Civilization, pp. 9–26.Google Scholar
(2006). The Essential Spinoza: Ethics and Related Writings. (ed.). (trans.). Indianapolis: Hackett.Google Scholar
(2003). “Catholic Israel: Solomon Schechter, a Study of Unity and Fragmentation in Modern Jewish History.” Ph.D. diss., Columbia University.Google Scholar
(1890). Leibniz und Spinoza: Ein Beitrag zur Entwicklungsgeschichte der Leibnizischen Philosophie. Berlin: Georg Reimer.Google Scholar
(1996). Midrash and Theory: Ancient Jewish Exegesis and Contemporary Literary Studies. Evanston, IL: Northwestern University Press.Google Scholar
(1974–84). Greek and Latin Authors on Jews and Judaism, 3 vols. Jerusalem: Israel Academy of Sciences and Humanities.Google Scholar
(1976). “The Schizophrenia of Modern Ethical Theory.” Journal of Philosophy 73:453–66.CrossRefGoogle Scholar
(2006a). “ArtScroll,” in and (eds.), Encyclopedia Judaica, 2nd ed. New York: Macmillan Reference, pp. 534–35.Google Scholar
(2006b). “Communicating Authority, Consuming Tradition: Jewish Orthodox Outreach Literature and Its Reading Public,” in and (eds.), Religion, Media and the Public Sphere. Bloomington: Indiana University Press, pp. 73–90.Google Scholar
(2006). “Judaism and Civil Society,” in (ed.), Law, Politics, and Morality in Judaism. Princeton, NJ: Princeton University Press.Google Scholar
(2007). “On Our Interest in Getting Things Right: Pragmatism without Narcissism,” in (ed.), New Pragmatists. Oxford: Clarendon, pp. 7–31.Google Scholar
, and (1976). The Second Jewish Catalogue: Sources and Resources. Philadelphia: Jewish Publication Society.Google Scholar
, and (1980). The Third Jewish Catalogue: Creating Community. Philadelphia: Jewish Publication Society.Google Scholar
(1995). Philosophy and Law: Contributions to the Understanding of Maimonides and His Predecessors. (trans.). Albany: State University of New York Press.Google Scholar
(1997). Jewish Philosophy and the Crisis of Modernity: Essays and Lectures in Modern Jewish Thought. (ed.). Albany: State University of New York Press.Google Scholar
(2002). Leo Strauss: The Early Writings (1921–1932). (ed. and trans.). Albany: State University of New York Press.Google Scholar
(1993). Religion in Relation: Method, Application and Moral Location. Columbia: University of South Carolina Press.CrossRefGoogle Scholar
, and (eds.) (1993). Hermes and Athena: Biblical Exegesis and Philosophical Theology. Notre Dame, IN: University of Notre Dame Press.Google Scholar
(2011). Kafka's Jewish Languages: The Hidden Openness of Tradition. Philadelphia: University of Pennsylvania Press.Google Scholar
(ed.) (1985). The Female Body in Western Culture: Contemporary Perspectives. Cambridge, MA: Harvard University Press.Google Scholar
(2003). Culture as History: The Transformation of American Society in the Twentieth Century. Washington, DC: Smithsonian Institution Press.Google Scholar
(2000). “The Emerging Field of Jewish Biblical Theology,” in (ed.), Academic Approaches to Teaching and Jewish Studies. Lanham, MD: University Press of America, pp. 83–105.Google Scholar
(2008). “Jewish Biblical Theology,” in (ed.), The Hebrew Bible: New Insights and Scholarship. New York: New York University Press, pp. 191–208.Google Scholar
(1987). “Halakhah, Custom and Tradition in Franco-German Jewry in the Eleventh–Twelfth Centuries” (Hebrew). Sidra 3:85–161.Google Scholar
(2004). Justice without Borders: Cosmopolitanism, Nationalism, and Patriotism. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
(2000). “Refiguring Postmodern Times,” in , , , and (eds.), Consciousness and Reality: Studies in Memory of Toshihiko Izutzu. Leiden: Brill, pp. 149–73.Google Scholar
(1965). Der Andere: Studien Zur Sozialontologie der Gegenwart. Berlin: Walter de Gruyter.Google Scholar
(1984). The Other: Studies in the Social Ontology of Husserl, Heidegger, Sartre, and Buber. (trans.). Boston: MIT Press.Google Scholar
(ed.) (1986). Empirical Models for Biblical Criticism. Philadelphia: University of Pennsylvania Press.Google Scholar
(1991). Between Worlds: The Life and Thought of Rabbi David ben Judah Messer de Leon. Albany: State University of New York Press.Google Scholar
(1994). “Dare to Know: Feminism and the Discipline of Jewish Philosophy,” in and (eds.), Feminist Perspectives on Jewish Studies. New Haven, CT: Yale University Press, pp. 85–119.Google Scholar
(1997). “Jewish Philosophy on the Eve of Modernity,” in and (eds.), History of Jewish Philosophy. London: Routledge, pp. 499–573.Google Scholar
(ed.) (2002). Judaism and Ecology: Created World and Revealed Word. Cambridge, MA: Harvard University Press.Google Scholar
(2003). Happiness in Premodern Judaism: Virtue, Knowledge and Well-Being. Cincinnati, OH: Hebrew Union College Press.Google Scholar
(ed.) (2004). Women and Gender in Jewish Philosophy. Bloomington: Indiana University Press.Google Scholar
, , and (eds.) (2012). Building Better Humans? Refocusing the Debate on Transhumanism. Frankfurt: Peter Lang, GmbH.CrossRefGoogle Scholar
, , and (eds.) (2008). The Legacy of Hans Jonas: Judaism and the Phenomenon of Life. Leiden: Brill.Google Scholar
(1998). Feminist Thought: A More Comprehensive Introduction, 2nd ed. Boulder, CO: Westview.Google Scholar
, et al. (eds.) (1999). Dictionary of Deities and Demons in the Bible. Grand Rapids, MI: William B. Eerdmans.Google Scholar
(2001). Agnes Heller: Socialism, Autonomy, and the Postmodern,Manchester: Manchester University Press.Google Scholar
(1993). “The Conventionalization of Social Bonds and the Strategies of Jewish Society in the Thirteenth Century,” in and (eds.), New Horizons in Sephardic Studies. Albany: State University of New York Press, pp. 45–66.Google Scholar
(1994). La demeure oubliée: Genese religieuse du politique Paris, 2nd ed. Paris: Gallimard.Google Scholar
, and (2007). “The Non-existent God: Transcendence, Humanity, and Ethics in the Philosophy of Emmanuel Levinas.” Philosophia 35:375–82.CrossRefGoogle Scholar
, and (eds.) (1995). Feminism and Philosophy: Essential Readings in Theory, Representation and Application. Boulder, CO: Westview.Google Scholar
(1967b). “Some Non-Halakhic Aspects of the Mishneh Torah,” in (ed.), Jewish Medieval and Renaissance Studies. Cambridge, MA: Harvard University Press, pp. 95–118.Google Scholar
(1974). “Religion and Law,” in (ed.), Religion in a Religious Age. Cambridge, MA: Association for Jewish Studies, pp. 69–82.Google Scholar
(1979). “Joseph ibn Kaspi: Portrait of a Medieval Jewish Intellectual,” in (ed.), Studies in Medieval Jewish History and Literature I. Cambridge, MA: Harvard University Press, pp. 231–57.Google Scholar
(1980). “Survival, Normalcy, Modernity,” in (ed.), Zionism in Transition. New York: Arno, pp. 347–66.Google Scholar
(1983). “Talmudists, Philosophers, Kabbalists: The Quest for Spirituality in the Sixteenth Century,” in (ed.), Jewish Thought in the Sixteenth Century. Cambridge, MA: Harvard University Press, pp. 431–59.Google Scholar
(2003). “What Must a Jew Study – and Why?” in , , and (eds.), Visions of Jewish Education. Cambridge: Cambridge University Press, pp. 47–76.CrossRefGoogle Scholar
(1995). “Ben Gurion's Mythopoetics,” in (ed.), The Shaping of Israeli Identity: Myth, Memory and Trauma. New York: Routledge, pp. 61–109.Google Scholar
(2006). Out of the Cave: A Philosophical Inquiry into the Dead Sea Scrolls Research. Cambridge, MA: Harvard University Press.Google Scholar
, and (eds.) (1992). Four Centuries of Jewish Women's Spirituality: A Sourcebook. Boston: Beacon Press.Google Scholar
(1987). The Sages: Their Concepts and Beliefs. Cambridge, MA: Harvard University Press.Google Scholar
(2008). Aesthetic of Renewal: Martin Buber's Early Representation of Hasidism as Kulturkritik. Chicago: University of Chicago Press.CrossRefGoogle Scholar
(1960). Isaac Albalag, averroïste juif, traducteur et annotateur d'al-Ghazâlî. Paris: Vrin.Google Scholar
, (1976). “Schelling's Neoplatonic System-Notion: ‘Ineinsbildung’ and Temporal Unfolding,” in (ed.), The Significance of Neoplatonism. Albany: State University of New York Press, pp. 275–99.Google Scholar
, (2001). “F. W. J. Schelling: Further Presentations from the System of Philosophy (1802).” The Philosophical Forum. 32:373–97.CrossRefGoogle Scholar
(1953). Justice: An Historical and Philosophical Essay. (ed.). (trans.). New York: Philosophical Library.Google Scholar
(2003). Spinoza's Theological-Political Treatise: Exploring the Will of God. Aldershot: Ashgate.Google Scholar
(1988). Did the Greeks Believe in Their Myths? An Essay on the Constitutive Imagination. Chicago: University of Chicago Press.Google Scholar
(1972). The Role of Providence in the Social Order: An Essay in Intellectual History. Princeton, NJ: Princeton University Press.Google Scholar
(1968). “Rapport fait par M. Vion, Conseiller-Référendaire en la Chancellerie du Palais, and Membre du Comité du District Saint-Germain l'Auxerrois, sur les diverses adresses and petitions des Juifs de Paris,” in La Révolution française et l’émancipation des Juifs, vol. 6. Paris: Éditions Sociales, [pp. 129–54].Google Scholar
(2005). Minimal Theologies: Critiques of Secular Reason in Adorno and Levinas. (trans.). Baltimore: Johns Hopkins University Press.Google Scholar
(1950). “Das Judenthum in der Musik,” in (ed. and trans.), Richard Wagner's Prose Works. London: Kegan Paul, pp. 79–106.Google Scholar
(1988). “Virtues and Principles.” Philosophy and Phenomenological Research 48:455–72.CrossRefGoogle Scholar
(1996). “The Power and Promise of Ecological Feminism,” in (ed.), Ecological Feminist Philosophies. Bloomington: Indiana University Press, pp. 19–41.Google Scholar
(2000). Torah of the Earth: Exploring 4,000 Years of Ecology in Jewish Thought. Woodstock, VT: Jewish Lights Publishing.Google Scholar
(1999). Religion after Religion: Gershom Scholem, Mircea Eliade and Henri Corbin at Eranos. Princeton, NJ: Princeton University Press.CrossRefGoogle Scholar
(2008). “Melancholy Jouissance and the Study of Kabbalah: A Review Essay of Elliot R. Wolfson, Alef, Mem, Tau.” AJS Review 32:389–96.CrossRefGoogle Scholar
(1923). Das antike Judentum (Gesammelte Aufsätze zur Religionssoziologie 3). Tübingen: J. C. B. Mohr.Google Scholar
et al. (eds.) (2004). The Book of Tobit: Texts from the Principal Ancient and Medieval Traditions. Berlin: de Gruyter.CrossRefGoogle Scholar
(1993). The First Three Minutes: A Modern View of the Origin of the Universe, 2nd ed. New York: Basic Books.Google Scholar
(2006). Figurative Language in Biblical Prose Narrative: Metaphor in the Book of Samuel. Leiden: Brill.CrossRefGoogle Scholar
(1996). New York Jews and the Great Depression: Uncertain Promises. New Haven, CT: Yale University Press.Google Scholar
(2000). Rememberings: The World of a Russian-Jewish Woman in the Nineteenth Century. (ed.). (trans.). Bethesda: University Press of Maryland.Google Scholar
(2001). “Portrait of the Maskil as a Young Man,” in and (eds.), New Perspectives on the Haskalah. London: Littman Library of Jewish Civilization, pp. 128–43.Google Scholar
, and (eds.) (2008). Thinking Impossibilities: The Intellectual Legacy of Amos Funkenstein. Toronto: University of Toronto Press.CrossRefGoogle Scholar
(2004). Transcendence and Self-transcendence: On God and the Soul. Bloomington: Indiana University Press.Google Scholar
(2000). Saving Strangers: Humanitarian Intervention in International Society. Oxford: Oxford University Press.Google Scholar
(2002). “Aesthetics in Religion: Remarks on Hermann Cohen's Theory of Jewish Existence.” Journal of Jewish Thought and Philosophy 11:63–73.Google Scholar
(1976). Theopoetic: Theology and the Religious Imagination. Philadelphia: Fortress Press.Google Scholar
, (1998). Nationalism, Anti-Semitism, and Fascism in France. (trans.). Stanford, CA: Stanford University Press.Google Scholar
(2005). Haskalah and Hasidism in the Kingdom of Poland: A History of Conflict. Portland, OR: Littman Library of Jewish Civilization.Google Scholar
(1994). “Projecting the Enlightenment,” in and (eds.), After MacIntyre: Critical Perspectives on the Work of Alasdair MacIntyre. Notre Dame, IN: University of Notre Dame Press, pp. 108–26.Google Scholar
[], (1823). “Ueber den Begriff einer Wissenschaft des Judenthums.” Zeitschrift für die Wissenschaft des Judenthums 1:1–24.Google Scholar
(1988). The Book of the Pomegranate: Moses de Leon's Sefer ha-Rimmon. Atlanta: Scholars Press.Google Scholar
(1989). “The Problem of Unity in the Thought of Martin Buber.” Journal of the History of Philosophy 27:423–44.CrossRefGoogle Scholar
(1994a). Through a Speculum That Shines: Vision and Imagination in Medieval Jewish Mysticism. Princeton, NJ: Princeton University Press.Google Scholar
(1994b). “Woman – the Feminine Other in Theosophic Kabbalah: Some Philosophical Observations on the Divine Androgyne,” in and (eds.), The Other in Jewish Thought and History: Constructions of Jewish Culture and Identity. New York: New York University Press, pp. 166–204.Google Scholar
(1995). Circle in the Square: Studies in the Use of Gender in Kabbalistic Symbolism. Albany: State University of New York Press.Google Scholar
(1997). “Facing the Effaced: Mystical Eschatology and the Idealistic Orneitation in the Thought of Franz Rosenzweig.” Zeitschrift für neuere Theologiegeschichte 4:39–81.CrossRefGoogle Scholar
(1999). “Occultation of the Feminine and the Body of Secrecy in Medieval Kabbalah,” in (ed.), Rending the Veil: Concealment and Secrecy in the History of Religions. New York: Seven Bridges Press, pp. 113–54.Google Scholar
(2004). “Iconicity of the Text: Reification of Torah and the Idolatrous Impulse of Zoharic Kabbalah.” Jewish Studies Quarterly 11:215–42.CrossRefGoogle Scholar
(2005). Language, Eros, Being: Kabbalistic Hermeneutics and Poetic Imagination. New York: Fordham University Press.Google Scholar
(2006a). Alef, Mem, Tau: Kabbalistic Musings on Time, Truth, and Death. Berkeley: University of California Press.CrossRefGoogle Scholar
(2006b). “Secrecy, Modesty, and the Feminine: Kabbalistic Traces in the Thought of Levinas.” Journal of Jewish Thought and Philosophy 14:193–224.CrossRefGoogle Scholar
(2008). “Via Negativa in Maimonides and Its Impact on Thirteenth-Century Kabbalah.” Maimonidean Studies 5:393–442.Google Scholar
(2009a). “Kenotic Overflow and Temporal Transcendence: Angelic Embodiment and the Alterity of Time in Abraham Abulafia,” in and (eds.), Saintly Influence: Edith Wyschogrod and the Possibilities of Philosophy of Religion. New York: Fordham University Press, pp. 113–49.Google Scholar
(2009b). Open Secret: Postmessianic Messianism and the Mystical Revision of Menahem Mendel Schneerson. New York: Columbia University Press.CrossRefGoogle Scholar
(2010a). “Light Does Not Talk but Shines: Apophasis and Vision in Rosenzweig's Theopoetic Temporality,” in and , New Directions in Jewish Philosophy. Bloomington: Indiana University Press, pp. 87–148.Google Scholar
(2010b). “Revisioning the Body Apophatically: Incarnation and the Acosmic Naturalism of Habad Hasidism,” in and (eds.), Apophatic Bodies: Infinity, Ethics, and Incarnation. New York: Fordham University Press, pp. 147–99.Google Scholar
(2010c). “Secrecy, Modesty, and the Feminine: Kabbalistic Traces in the Thought of Levinas,” in and (eds.), The Exorbitant: Emmanuel Levinas between Jews and Christians. New York: Fordham University Press, pp. 52–73.Google Scholar
(1973). Studies in the History of Philosophy and Religion, vol. 1. and (eds.). Cambridge, MA: Harvard University Press.Google Scholar
(1977a). From Philo to Spinoza: Two Studies in Religious Philosophy. New York: Behrman House.Google Scholar
(1977b). Studies in the History of Philosophy and Religion, vol. 2. and (eds.). Cambridge, MA: Harvard University Press.Google Scholar
(1983). The Philosophy of Spinoza: Unfolding the Latent Processes of His Reasoning. Cambridge, MA: Harvard University Press.Google Scholar
(1972). “Political Theory as a Vocation,” in (ed.), Machiavelli and the Nature of Political Thought. New York: Atheneum, pp. 23–50.Google Scholar
(ed.) (2001). Women and the Study of Torah: Essays from the Pages of Tradition. Hoboken: Ktav.Google Scholar
(1995). Divine Discourse: Philosophical Reflections on the Claim that God Speaks. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
(2007). “Self, Other, Text, God: The Dialogical Thought of Martin Buber,” in and (eds.), The Cambridge Companion to Modern Jewish Philosophy. Cambridge: Cambridge University Press, pp. 102–21.CrossRefGoogle Scholar
(1998). After Heaven: Spirituality in America Since the 1950s. Berkeley: University of California Press.CrossRefGoogle Scholar
(1982). “God and ‘Being's Move’ in the Philosophy of Emmanuel Levinas.” Journal of Religion 62:145–56.CrossRefGoogle Scholar
(1985). Spirit in Ashes: Hegel, Heidegger, and Man-Made Mass Death. New Haven, CT: Yale University Press.Google Scholar
(1990). Saints and Postmodernism: Revisioning Moral Philosophy. Chicago: University of Chicago Press.Google Scholar
(1995). “The Art in Ethics: Aesthetics, Objectivity, and Alterity in the Philosophy of Emmanuel Levinas,” in (ed.), Ethics as First Philosophy: The Significance of Emmanuel Levinas for Philosophy, Literature and Religion. New York: Routledge, pp. 137–48.Google Scholar
(1998). An Ethics of Remembering: History, Heterology, and the Nameless Others. Chicago: University of Chicago Press.Google Scholar
(2000). Emmanuel Levinas: The Problem of Ethical Metaphysics, 2nd ed. New York: Fordham University Press.Google Scholar
(2002). “Language and Alterity in the Thought of Levinas,” in and (eds.), The Cambridge Companion to Levinas. Cambridge: Cambridge University Press, pp. 188–205.CrossRefGoogle Scholar
(2006). Crossover Queries: Dwelling with Negatives, Embodying Philosophy's Others. New York: Fordham University Press.CrossRefGoogle Scholar
(1996). The Body of Faith: God and the People Israel, 2nd ed. Northvale, NJ: Jason Aronson Inc.Google Scholar
(2004). Abraham's Promise: Judaism and Jewish–Christian Relations. (ed.). Grand Rapids, MI: William B. Eerdmans.Google Scholar
(1991). “The Spiritual Eroticism of Leone's Hermaphrodite,” in et al. (eds.), Playing with Gender: A Renaissance Pursuit. Urbana: University of Illinois Press, pp. 85–91.Google Scholar
(1982). Zakhor: Jewish History and Jewish Memory. Seattle: University of Washington Press.Google Scholar
(1993). The Texture of Memory: Holocaust Memorials and Meaning. New Haven, CT: Yale University Press.Google Scholar
(1992). Spinoza and Other Heretics: The Adventures of Immanence. Princeton, NJ: Princeton University Press.Google Scholar
(ed.) (1993). Rational Faith: Catholic Responses to Reformed Epistemology. Notre Dame, IN: University of Notre Dame Press.Google Scholar
(2007). “Subjectivity and the First-Person Perspective.” Southern Journal of Philosophy 45(supp.): 66–84.CrossRefGoogle Scholar
(2000). A New Dawn: The Jewish Enlightenment in the Russian Empire – Social Aspects (Hebrew). Jerusalem: Magnes Press.Google Scholar
(2004). A Nice Derangement of Epistemes: Post-positivism in the Study of Science from Quine to Latour. Chicago: University of Chicago Press.Google Scholar
(2000). The Idea of Atonement in the Philosophy of Hermann Cohen. Providence, RI: Brown Judaic Studies.Google Scholar
(2003). “Jüdische Religionsphilosophie als Apologie des Mosaismus.” Archivio di filosofia 71:173–182.Google Scholar
(2006). “The Ethics in Hermann Cohen's Philosophical System.” Journal of Jewish Thought and Philosophy 13:1–15.CrossRefGoogle Scholar
(2003). “Phenomenality and Transcendence,” in (ed.), Transcendence in Philosophy and Religion. , , and (trans.). Bloomington: Indiana University Press, pp. 106–19.Google Scholar
(2005). “Does Daf Yomi Exemplify Talmud Torah?” Ḥakirah: The Flatbush Journal of Jewish Law and Thought 2:119–32.Google Scholar
(1994). Recovered Roots: Collective Memory and the Making of Israeli National Tradition. Chicago: University of Chicago Press.Google Scholar
(2006). “Jewish Biblical Theology Whence? Why? And Whither?” Hebrew Union College Annual 76:289–340.Google Scholar
(1976). Die sozialen Ursprünge der neuzeitlichen Wissenschaft. (ed.). Frankfurt: Suhrkamp.Google Scholar
(1978). A History of Jewish Literature, vol. 11: The Haskalah Movement in Russia. (ed. and trans.). Cincinnati, OH: Hebrew Union College Press.Google Scholar
(1985). The Jews of Odessa: A Cultural History, 1794–1881. Stanford, CA: Stanford University Press.Google Scholar
(2006). “On Reading Ahad Ha‘am as Mordecai Kaplan Read Him.” Jewish Social Studies 12(2):30–38.CrossRefGoogle Scholar
, and (eds.) (2000). Zionism, Liberalism and the Future of the Jewish State: Centennial Reflections on Zionist Scholarship and Controversy. Providence, RI: Dorot Foundation.Google Scholar
(2001). “Review, Menachem Fisch, Rational Rabbis: Science and Talmudic Culture.” Journal of Textual Reasoning 10: no pagination; http://etext.lib.virginia.edu/journals/tr/archive/volume10/RationalRabbis.html.Google Scholar
(2004). “Into the Woods: Killer Mothers, Femnist Ethics, and the Problem of Evil,” in (ed.), Women and Gender in Jewish Philosophy. Bloomington: Indiana University Press, pp. 204–33.Google Scholar
(1997). “And All Your Children Shall Be Learned”: Women and the Study of Torah in Jewish Law and History. Northvale, NJ: Jason Aronson.Google Scholar
(2003 [1832]). Die gottesdienstlichen Vorträge der Juden, historisch entwickelt. Piscataway, NJ: Gorgias Press.Google Scholar
(2004). “From Moses to Moses…? Manifestations of Maimonides in the Early Jewish Enlightenment,” in and (eds.), Moses Maimonides (1138–1204): His Religious, Scientific, and Philosophical Wirkungsgeschichte in Different Cultural Contexts. Würzburg: Ergon Verlag, pp. 323–36.Google Scholar
(2007a). “Jewish Enlightenment Reconsidered: The Dutch Eighteenth-Century,” in , , and (eds.), Sepharad in Ashkenaz: Medieval Knowledge and Eighteenth-Century Enlightened Jewish Discourse. Amsterdam: Royal Netherlands Academy, pp. 279–309.Google Scholar
(2007b). “From Perush to Be'ur: Authenticity and Authority in Eighteenth-Century Jewish Intepretation,” in and (eds.), Studies in Hebrew Literature and Jewish Culture Presented to Albert van der Heide on the Occasion of His Sixty-fifth Birthday. Dordrecht: Springer, pp. 257–70.CrossRefGoogle Scholar