Violence and Messianism looks at how some of the figures of the so-called Renaissance of "Jewish" philosophy between the two world wars - Franz Rosenzweig, Walter Benjamin and Martin Buber - grappled with problems of violence, revolution and war. At once inheriting and breaking with the great historical figures of political philosophy such as Kant and Hegel, they also exerted considerable influence on the next generation of European philosophers, like Lévinas, Derrida and others. This book aims to think through the great conflicts in the past century in the context of the theory of catastrophe and the beginning of new messianic time. Firstly, it is a book about means and ends – that is, about whether good ends can be achieved through bad means. Second, it is a book about time: peace time, war time, time it takes to transfer from war to peace, etc. Is a period of peace simply a time that excludes all violence? How long does it take to establish peace (to remove all violence)? Building on this, it then discusses whether there is anything that can be called messianic acting. Can we – are we capable of, or allowed to – act violently in order to hasten the arrival of the Messiah and peace? And would we then be in messianic time? Finally, how does this notion of messianism – a name for a sudden and unpredictable event – fit in, for example, with our contemporary understanding of terrorist violence? The book attempts to understand such pressing questions by reconstructing the notions of violence and messianism as they were elaborated by 20th century Jewish political thought. Providing an important contribution to the discussion on terrorism and the relationship between religion and violence, this book will appeal to theorists of terrorism and ethics of war, as well as students and scholars of Philosophy, Jewish studies and religion studies.

The acclaimed Bible scholar and author of The Historical Jesus and God & Empire—“the greatest New Testament scholar of our generation” (John Shelby Spong) —grapples with Scripture’s two conflicting visions of Jesus and God, one of a loving God, and one of a vengeful God, and explains how Christians can better understand these passages in a way that enriches their faith. Many portions of the New Testament, introduce a compassionate Jesus who turns the other cheek, loves his enemies, and shows grace to all. But the Jesus we find in Revelation and some portions of the Gospels leads an army of angels bent on earthly destruction. Which is the true revelation of the Messiah—and how can both be in the same Bible? How to Read the Bible and Still be a Christian explores this question and offers guidance for the faithful conflicted over which version of the Lord to worship. John Dominic Crossan reconciles these contrasting views, revealing how different writers of the books of the Bible not only possessed different visions of God but also different purposes for writing. Often these books are explicitly competing against another, opposing vision of God from the Bible itself. Crossan explains how to navigate this debate and offers what he believes is the best central thread to what the Bible is all about. He challenges Christians to fully participate in this dialogue, thereby shaping their faith by reading deeply, reflectively, and in community with others who share their uncertainty. Only then, he advises, will Christians be able to read and understand the Bible without losing their faith.

"An introductory survey of the whole field of study of religion and violence. It includes overviews of major religious traditions, and it analyzes patterns and themes relating to religious violence. It also explores major analytic approaches, and forges new directions in the study of this important emerging field"--

Marking the centenary of Walter Benjamin's immensely influential essay, "Toward the Critique of Violence," this critical edition presents readers with an altogether new, fully annotated translation of a work that is widely recognized as a classic of modern political theory. The volume includes twenty-one notes and fragments by Benjamin along with passages from all of the contemporaneous texts to which his essay refers. Readers thus encounter for the first time in English provocative arguments about law and violence advanced by Hermann Cohen, Kurt Hiller, Erich Unger, and Emil Lederer. A new translation of selections from Georges Sorel's Reflections on Violence further illuminates Benjamin's critical program. The volume also includes, for the first time in any language, a bibliography Benjamin drafted for the expansion of the essay and the development of a corresponding philosophy of law. An extensive introduction and afterword provide additional context. With its challenging argument concerning violence, law, and justice—which addresses such topical matters as police violence, the death penalty, and the ambiguous force of religion—Benjamin's work is as important today as it was upon its publication in Weimar Germany a century ago.

Divine Violence looks at the question of political theology and its connection to sovereignty. It argues that the practice of sovereignty reflects a Christian eschatology, one that proves very hard to overcome even by left thinkers, such as Arendt and Derrida, who are very critical of it. These authors fall into a trap described by Carl Schmitt whereby one is given a (false) choice between anarchy and sovereignty, both of which are bound within—and return us to—the same eschatological envelope. In Divine Violence, the author argues that Benjamin supplies the correct political theology to help these thinkers. He shows how to avoid trying to get rid of sovereignty (the "anarchist move" that Schmitt tells us forces us to "decide against the decision") and instead to seek to de-center and dislocate sovereignty so that it’s mythological function is disturbed. He does this with the aid of divine violence, a messianic force that comes into the world to undo its own mythology, leaving nothing in its wake. Such a move clears the myths of sovereignty away, turning us to our own responsibility in the process. In that way, the author argues,Benjamin succeeds in producing an anarchism that is not bound by Schmitt’s trap but which is sustained even while we remain dazzled by the myths of sovereignty that structure our world. Divine Violence will be of interest to students of political theory, to those with an interest in political theology, philosophy and deconstruction, and to those who are interested in thinking about some of the dilemmas that the ‘left’ finds itself in today.

Religious violence has become one of the most pressing issues of our time. Robert Eisen provides the first comprehensive analysis of Jewish views on peace and violence by examining texts in five major areas of Judaism - the Bible, rabbinic Judaism, medieval Jewish philosophy, Kabbalah, and modern Zionism. He demonstrates that throughout its history, Judaism has consistently exhibited ambiguity regarding peace and violence. To make his case, Eisen presents two distinct analyses of the texts in each of the areas under consideration: one which argues that the texts in question promote violence toward non-Jews, and another which argues that the texts promote peace. His aim is to show that both readings are valid and authentic interpretations of Judaism. Eisen also explores why Judaism can be read both ways by examining the interpretive techniques that support each reading. The Peace and Violence of Judaism will be an essential resource not only for students of Judaism, but for students of other religions. Many religions exhibit ambiguity regarding peace and violence. This study provides a model for analyzing this important phenomenon.

The Messianic Reduction is the first study of Benjamin's early philosophy that takes into consideration the full range of his work, with particular emphasis on its complex relation to phenomenology, Kant and neo-Kantianism, and certain developments in mathematics.

This book offers a philosophical account of violence, engaged with both empirical and theoretical debates in disciplines such as cognitive science, sociology, psychiatry, anthropology, political theory, evolutionary biology, and theology. The primary thesis is that violence is intertwined with morality and typically enacted for "moral" reasons. To show this, the book compellingly demonstrates how morality operates to trigger and justify violence and how people, in their violent behaviors, can engage and disengage with discrete moralities. The author's fundamental account of language, and in particular its normative aspects, is particularly insightful as regards extending the range of what is to be understood as violence beyond the domain of physical harm. By employing concepts such as "coalition enforcement", "moral bubbles", "cognitive niches", "overmoralization", and "military intelligence", the book aims to spell out how perpetrators and victims of violence systematically disagree about the very nature of violence. The author's original claim is that disagreement can be understood naturalistically, described by an account of morality informed by evolutionary perspectives as well. This book helps us come to terms with the fact that we are intrinsically "violent beings". To acknowledge this condition, and our stupefying capacity to inflict harm, is a responsibility we must face up to: such understanding could ultimately be of help in order to achieve a safer ownership of our destinies, by individuating and reinforcing those cognitive firewalls that would prevent violence from always escalating and overflowing. This second edition is thoroughly revised and integrated with two new chapters to cover new aspects of violence and its understanding, such as the role of looting finance in facilitating violent outcomes and the attack to scientific cognition and human creativity.

An incisive analysis of the connections between democracy and violence by acknowledged experts in the field. The connection between the two activities has often been largely ignored because of a widespread reluctance among democrats to consider the possibility that democratic forms perhaps encourage violence. This challenging volume opens up the debate.

Violence has always played a part in the religious imagination, from symbols and myths to legendary battles, from colossal wars to the theater of terrorism. The Oxford Handbook of Religion and Violence surveys intersections between religion and violence throughout history and around the world. The forty original essays in this volume include overviews of major religious traditions, showing how violence is justified within the literary and theological foundations of the tradition, how it is used symbolically and in ritual practice, and how social acts of violence and warfare have been justified by religious ideas. The essays also examine patterns and themes relating to religious violence, such as sacrifice and martyrdom, which are explored in cross-disciplinary or regional analyses; and offer major analytic approaches, from literary to social scientific studies. The contributors to this volume--innovative thinkers who are forging new directions in theory and analysis related to religion and violence--provide novel insights into this important field of studies. By mapping out the whole field of religion and violence, The Oxford Handbook of Religion and Violence will prove an authoritative source for students and scholars for years to come.