Présentation de l'éditeur :
It is a melancholy reflection upon the history of the Jews that they have failed to pay due honor to their two greatest philosophers. Spinoza was rejected by his contemporaries from the congregation of I srael; PhiloJ udseus was neglected by the generations that followed him. Maimonides, our third philosopher, was in danger of meeting the same fate, and his philosophical work was for long viewed with suspicion by a large part of the community. Philosophers, by the very excellence of their thought, have in all races towered above the comprehension of the people, and aroused the suspicion of the religious teachers. Elsewhere, however, though rejected by the Church, they have left their influence upon the nation, and taken a commanding place in its history, because they have founded secular schools of thought, which perpetuated their work. In Judaism, where religion and nationality are inextricably combined, that could not be. The history of Judaism since the extinction of political independence is the history of a national religious culture; what was national in its thought alone found favor; and unless a philosophers work bore this national religious stamp it dropped out of Jew ish history.
(Typographical errors above are due to OCR software and don't occur in the book.)
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Biographie de l'auteur :
Norman De Mattos Bentwich (originally Bentwitch) OBE MC (28 February 1883 – 8 April 1971) was a British barrister and legal academic best known for his work in the administration of Mandatory Palestine. During the British military administration of Palestine he served as Senior Judicial Officer, which continued in the civil administration after 1920 as Legal Secretary. The title was soon changed to Attorney-General, a post he held until 1931. A lifelong Zionist, Bentwich was close to the moderate wing of the movement. As the Arab-Jewish conflict in Palestine escalated, his presence in the mandatory government became an embarrassment to the British. In November 1929 he was slightly wounded in an assassination attempt, but recovered and conducted the defense of his would-be assassin. In 1930 he went on leave to England and a year later his appointment was terminated. From 1932 to 1951 he occupied the Chair of International Relations at the Hebrew University of Jerusalem. He was also President of the Jewish Historical Society.
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