present and in the past. It answers these faces with a dynamic ethics of choosing and moving on.
Jonathan Boyarin examines the implications of this transformed experience of
politics, nationalism, and human nature in his Storm from Paradise: The Politics of
Jewish Memory ( Minneapolis: University of Minnesota Press, 1992). Other studies of
how the Holocaust alters Jewish perceptions of the world are found in Zygmund Bauman
, Modernity and the Holocaust ( Ithaca, NY: Cornell University Press, 1989), Peter J. Haas, Morality after Auschwitz: The Radical Challenge of the Nazi Ethic ( Philadelphia: Fortress Press, 1988), Richard L. Rubenstein, After Auschwitz ( Baltimore: Johns
Hopkins University Press, 1992), and the several essays in Richard L. Rubenstein and John K. Roth, eds., Approaches to Auschwitz: The Holocaust and Its Legacy ( Atlanta: John Knox, 1987). This awareness of the changed world view need not be exclusively
Jewish. Darrell J. Fasching offers a set of two reflections on the ethical implications of
the Holocaust important for any consideration of Jewish morality. See Darrell J. Fasching
, The Ethical Challenge of Auschwitz and Hiroshima: Apocalypse or Utopia?
( Albany: SUNY Press, 1993) and his Narrative Theology after Auschwitz: From Alienation to Ethics ( Minneapolis: Augsburg Fortress Press, 1992).
See Haas, Morality after Auschwitz.
See the discussion in Jean-Francois Lyotard, The Postmodern Condition: A
Report on Knowledge. Georff Bennington and
Brian Massumi, trs. ( Minneapolis: Uni versity of Minnesota Press, 1984).
Zygmund Bauman, Legislators and Interpreters: On Modernity, Post-modernity
and Intellectuals ( Cambridge: Polity Press, 1987). Compare his Intimations of
Postmodernity ( London: Polity, 1991), and his Postmodern Ethics ( Oxford: Blackwell, 1993).
Despite the variety of perspectives exhibited by the books listed below, they all
share a common presupposition. They believe that Jewish thinking takes a distinctive
perspective on human existence. That perspective claims that the world is neither a
finished entity presenting itself to human beings nor a completely malleable set of
potentials that humanity can manipulate as it pleases. Instead each of the following
works, in its own way, calls upon Jews to reshape the world that presents itself according to the demands of a divine being. Humanity and God cooperate in a dialogue of
creativity that each author seeks to explicate. Of the many useful efforts in this regard,
several of which are treated in more detail below, the most important include J. David Bleich
, Contemporary Halakhic Problems 3 ( New York: Ktav Publishing and Yeshiva
University Press, 1989); Eugene B. Borowitz, Exploring Jewish Ethics: Papers on
Covenant Responsibility ( Detroit: Wayne State University Press, 1990), Zeev W. Falk, Religious Law and Ethics: Studies in Biblical and Rabbinical Theonomy ( Jerusalem: Mesharim Publishers, 1991); David Novak books Halakhah in a Theological Dimension. Brown Judaic Studies 68 ( Chico, CA: Scholars Press, 1985) and Jewish Social
Ethics ( New York: Oxford University Press, 1992); and Byron L. Sherwin, In Partnership with God: Contemporary Jewish Law and Ethics ( Syracuse: Syracuse University
Press, 1990). There are also useful anthologies devoted to ethical reflection such as two
Questia, a part of Gale, Cengage Learning. www.questia.com
Book title: Toward a Jewish (M)orality:Speaking of a Postmodern Jewish Ethics.
Contributors: S. Daniel Breslauer - Author.
Publisher: Greenwood Press.
Place of publication: Westport, CT.
Publication year: 1998.
Page number: 11.
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