By Daniel H. Frank
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Extra resources for A People Apart: Chosenness and Ritual in Jewish Philosophical Thought
Cf. Nachmanides' comment on Gen. 13. 43. Y. 4/10a; Lewin, Otzar ha-Geonim: Chagigah, nos. 67-69. 44. See Cohen 1972, pp. , citing a number of medieval Jewish rationalist theologians as precedents for this point. 45. 33; also, Novak 1983, pp. 280ff. 46. Note: "God and morality. Only these ends are absolute ends. Only they have value in themselves ... There cannot be, therefore, any other ends but these two, which are united in one end: God" (Cohen 1972, p. 353). See Cohen 1972, pp. 258, 341, 363.
Ideas, sec. 86 ... 1 differ from Husserl in that the basis of this constitution is not the ego qua cogito, but a standpoint within Judaism as a living religious tradition to which I am primarily bound" (Novak 1989, p. 159 n. 24). 2. , the connection of constituted essences as parts of a larger prior whole. , the interaction between persons (who, not being essences, can never be philosophically constituted). The structure of this interaction flows from what is between the persons and does not function as a prior enclosing structure of any kind.
Although Cohen argues that we cannot dispute that authentic monotheism (which is for him the only sufficient ontological ground for universalizable morality) first arose in Israel, such an argument alone would only indicate that the newly emerging universal order should not forget its historical origin. But historical THE ELECTION OF ISRAEL 29 origin is not enough of a reason to argue for the moral necessity of the continued separate existence of the Jewish people in the present, let alone the necessity of the Jewish people to live until the idealized future.