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1

MOSES AS A LEADER TO MODERN CHINESE INTELLECTUALS: 1920S-1940S

100%
Cao J.
Asian and African Studies
|
2010
|
vol. 19
|
issue 1
26-47
EN
The paper discuss a number of changes that the Biblical image of Moses underwent among Chinese intellectuals between the 1920s and 1930s. The author demonstrates that in the 1930s Moses was regarded mainly as an ideal leader. Chinese intellectuals were also interested in the God of Moses in the 1930s and a discussion of this is included with an explanation regarding Moses' role as a religious leader. Finally, Moses' relevance to nationalism in the 1930s and 1940s is addressed. Through the discussion of Moses' changing image, the paper attempts to display how the Old Testament became a continuous and important source of inspiration to modern Chinese intellectuals in their fight for China's revival and national rebuilding.
2

“Święta legenda” Izraela, czyli o spotkaniu między niebem a ziemią. Martina Bubera studium o Mojzeszu jako próba samozrozumienia judaizmu

84%
Stawnicka-Zwiahel E.
Kwartalnik Filozoficzny
|
2011
|
vol. 39
|
issue 3
57-76
EN
In my article entitled, „’Holy Legend of Israel’, the meeting of heaven and earth; Martin Buber’s case study of Moses -- an attempt at self-understanding in Judaism”, I explain Martin Buber’s reasoning on the topic of Jewish faith. The originality of his effort consists in his attempt at finding a personal interpretation of the Jewish religion with respect to its existence. Buber’s personal study of the figure of Moses contained in his book, “Moses”, leads to the discovery of this figure, through its portrayal as: 1. Fact and “drama written down in the history of Israel”, which at the same time is the beginning of its identity as a nation. Referring to the Hebrew Bible as the most important source of knowledge about Judaism, Buber points to the unusual event of Moses’ meeting of God in the burning bush which became the beginning of that religious legend of Israel. In this story, Holy God becomes involved in the day-to-day life of the descendants of Abraham, entering into an eternal covenant with them at Mount Sinai. He appoints them as a holy nation meant to represent a holy and living God of the world, as the God of Israel before the other nations. 2. With references to Hasidism, Buber perceives the Jewish faith in the more universal dimension of man’s meeting with God (“I and You”), which is no longer only available to Jews but to every person, both as a spiritual road and as the possibility of a personal relationship with the God of history. This article is my attempt to understand the thinking of Martin of Buber regarding Jewish faith as the history of a nation. I have included my own remarks and interpretations of this philosopher’s dialogue.
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