Malcolm Lowe - Academia.edu (original) (raw)
Papers by Malcolm Lowe
Arvhiv für Geschichte der Philosopjie, 1977
This article was published with misprints, which have been corrected on this copy.
The Marginalia Review of Books, 2014
Malcolm Lowe's contribution to "The Jew and Judean Forum" in The Marginalia Review of Books, Aug... more Malcolm Lowe's contribution to "The Jew and Judean Forum" in The Marginalia Review of Books, August 26, 2014
Denkendorfer Rundbrief, 2010
Das "Kairos-Palästina-Dokument" wurde am 11. Dezember 2009 in Bethlehem von einem Gremium an die ... more Das "Kairos-Palästina-Dokument" wurde am 11. Dezember 2009 in Bethlehem von einem Gremium an die Öffentlichkeit gebracht, das ihm auch seinen Namen gab. Den Vorsitz dieses Gremiums hatte der ehemalige lateinische Patriarch von Jerusalem inne. Auf einer speziellen Website wurde das Dokument in Arabisch und in mehreren europäischen Sprachen rasch zugänglich gemacht. Ebenso rasch verbreitete es das Sekretariat des Weltkirchenrats (ÖRK) weltweit, insbesondere in den protestantischen Kirchen. Das war kein Zufall, denn das ÖRK-Sekretariat war an der Erstellung dieses Dokuments stark beteiligt. Es ist Bestandteil des umfassenden Programms des ÖRK, politische Ziele der Palästinenser zu fördern. Das Dokument soll, wie wir sehen werden, Kirchen weltweit zu Boykott, Enteignung und Delegitimierung des israelischen Staats aufrufen. Es spielt ausdrücklich auf ein ähnlich lautendes Dokument an, das vor Jahren in Südafrika kursierte. Das bedeutet, man setzt Israel mit dem Apartheidsregime gleich. Zudem benutzt das Dokument eine extreme Sprache, so, wenn es etwa behauptet, "die militärische Besetzung unseres Landes ist eine Sünde gegen Gott und die Menschheit.
The New English Review, 2010
The self-styled "Kairos Palestine" document was launched in Bethlehem on December 11, 2009 by a p... more The self-styled "Kairos Palestine" document was launched in Bethlehem on December 11, 2009 by a panel chaired by the former Latin Patriarch of Jerusalem, Michel Sabbah. It was quickly made available in Arabic and several European languages at the dedicated website www.kairospalestine.ps. The secretariat of the World Council of Churches (WCC) was quick to disseminate it, especially among Protestant churches worldwide. This was no accident, since the WCC secretariat was heavily involved in the gestation of this document as part of its long-term program to promote Palestinian political aims.
Encyclopaedia Judaica 2nd edition, 2006
Efrydiau Athronyddol, 2006
Efrydiau Athronyddol, 2002
Gregorianum, 2000
[Abstract for French readers] En faisant usage des intuitions de la philosophie de la science, l'... more [Abstract for French readers] En faisant usage des intuitions de la philosophie de la science, l'étude compare les voies d'approches en recherche néotestamentaire et en philologie classique. La recherche néotestamentaire a mis en oeuvre une certaine méthode qui était en vogue en philologie classique durant le 19ème siècle, mais qui fut finalement rejetée par la plupart des philologues classiques. Il s'agit d'une méthode sceptique plutôt que critique, car elle rend toute prétention à la connaissance problématique ou même impossible. Son origine dernière se trouve dans la méthode du doute systematique proposée par Descartes. Telle qu'elle est pratiquée aujourd'hui, cependant, la méthode sceptique est semblable à la philosophie de la science suggérée par le cercle de Vienne en les années 1920, mais que les héritiers de cette école regardent aujourd'hui comme trop simpliste. Des exemples concrets, tirés de la pratique courante de la recherche, montrent comment une méthode sobrement critique peut...
Efrydiau Athronyddol, 2000
Efrydiau Athronyddol, 1997
Immanuel, 1990
R. Menahem and I worked together on the Parable of the Laborers in the Vineyard, who are hired at... more R. Menahem and I worked together on the Parable of the Laborers in the Vineyard, who are hired at various hours of the day yet all receive the same payment (Mt. 20:1-16), producing a pair of articles. His article was published in the same issue of Immanuel, this was mine.
Journal of Ecumenical Studies, 1987
Matthew's Gospel implies that divine election has passed from the Jewish people to the church (bu... more Matthew's Gospel implies that divine election has passed from the Jewish people to the church (but brings with it the obligation to observe the whole Jewish law), and Mark's Gospel despises niceties of Jewish law (but has no supersession theory) while Luke and Acts are not anti-Jewish in either sense.
New Testament Studies, 1983
In an earlier paper, one of the co-authors pointed out that the extant Gospels of Matthew, Mark, ... more In an earlier paper, one of the co-authors pointed out that the extant Gospels of Matthew, Mark, Luke and Thomas employed a common source which contained a certain series of parables and sayings of Jesus concerning John the Baptist. The basic structure of this ‘Baptist-sequence’ is best preserved by far in Matthew's Gospel, although various details of the original wording are better preserved in Luke and Thomas. It was suggested that one way of explaining these phenomena was to suppose the existence of a Proto-Matthew, of which the extant Matthew's Gospel contains revisions made in part under the influence of…
Phronesis, 1983
This article was later reprinted in M. Durrant ed., Aristotle's De Anima in Focus (London and NY,... more This article was later reprinted in M. Durrant ed., Aristotle's De Anima in Focus (London and NY, 1993), pp. 110-127.
New Testament Studies, 1982
Novum Testamentum, 1981
This "inside-outside" variation of meaning is by no means a unique case, but has numerous paralle... more This "inside-outside" variation of meaning is by no means a unique case, but has numerous parallels everywhere and at all periods; modern examples are the terms "English", hollands, "Yankee" 7). What is involved is a universal semantic process characteristic of nationality-words: when there exists a certain dominant region in a country, the local name of that region tends to usurp the name of the whole country 8). In respect of the term 'lou~mioq, this implies a division of the whole of ancient literature in the period 2oo B.C.-2oo A.D. into two distinct categories: Palestinian Jewish literature (which may be expected to reflect the Palestinian usage of "Israel" as a selfname and "Judean" for only Jews from the Jerusalem region) and the rest. The prime representatives of the first category, apart from occasional echoes in Josephus (a Palestinian Jew writing 6) For the existence of this duality of meaning, the most striking (and completely undeniable) evidence is Josephus, J.Ant. XVII, 254, where OaCot 'IousaLoL are explicitly distinguished from Galilean, Perean and Idumean Jews. 7) A Scot may call himself "British" but not "English" (!), a Friesian may call himself "een Nederlander" but not "een Hollander", a Texan may call himself "American" but not "Yankee" (a term of abuse used in the Deep South for Northerners!); however, from the moment they go abroad they suffer this ordeal constantly. Similarly, in the New Testament period a Galilean Jew might call himself at home a "Galilean" or an "Israel(i)" (as in the Mishnah), but not a "Judean"; however, as soon as he migrated to Rome or Egypt everyone there would give him the latter name instead (compare Josephus, Against Apion I, 48). 8) England is the dominant region of Britain, Holland was at least during the struggle against Spain the dominant province of the Netherlands, Judea was in the New Testament period the dominant region in the Land of Israel. The semantic process seems to have three stages: (i) foreigners start using the usurping name (as in I Maccabees); (ii) expatriates from that country accept the imposition of this name by foreigners (already in Esther, II Maccabees); (iii) the inhabitants of the country itself give up struggling against the usurping name. This third stage was probably beginning amongst Palestinian Jews at the time of the compilation of the Mishnah: in one place (Nedarim II.12)-and only one place (apart from a quotation of Esther ii 5, a Diaspora document)-the Mishnah speaks of Jews in general as Yehudim; significantly, what is involved is a popular utterance containing this word and which the Mishnah seeks to integrate within its "official" scheme,
Arvhiv für Geschichte der Philosopjie, 1977
This article was published with misprints, which have been corrected on this copy.
The Marginalia Review of Books, 2014
Malcolm Lowe's contribution to "The Jew and Judean Forum" in The Marginalia Review of Books, Aug... more Malcolm Lowe's contribution to "The Jew and Judean Forum" in The Marginalia Review of Books, August 26, 2014
Denkendorfer Rundbrief, 2010
Das "Kairos-Palästina-Dokument" wurde am 11. Dezember 2009 in Bethlehem von einem Gremium an die ... more Das "Kairos-Palästina-Dokument" wurde am 11. Dezember 2009 in Bethlehem von einem Gremium an die Öffentlichkeit gebracht, das ihm auch seinen Namen gab. Den Vorsitz dieses Gremiums hatte der ehemalige lateinische Patriarch von Jerusalem inne. Auf einer speziellen Website wurde das Dokument in Arabisch und in mehreren europäischen Sprachen rasch zugänglich gemacht. Ebenso rasch verbreitete es das Sekretariat des Weltkirchenrats (ÖRK) weltweit, insbesondere in den protestantischen Kirchen. Das war kein Zufall, denn das ÖRK-Sekretariat war an der Erstellung dieses Dokuments stark beteiligt. Es ist Bestandteil des umfassenden Programms des ÖRK, politische Ziele der Palästinenser zu fördern. Das Dokument soll, wie wir sehen werden, Kirchen weltweit zu Boykott, Enteignung und Delegitimierung des israelischen Staats aufrufen. Es spielt ausdrücklich auf ein ähnlich lautendes Dokument an, das vor Jahren in Südafrika kursierte. Das bedeutet, man setzt Israel mit dem Apartheidsregime gleich. Zudem benutzt das Dokument eine extreme Sprache, so, wenn es etwa behauptet, "die militärische Besetzung unseres Landes ist eine Sünde gegen Gott und die Menschheit.
The New English Review, 2010
The self-styled "Kairos Palestine" document was launched in Bethlehem on December 11, 2009 by a p... more The self-styled "Kairos Palestine" document was launched in Bethlehem on December 11, 2009 by a panel chaired by the former Latin Patriarch of Jerusalem, Michel Sabbah. It was quickly made available in Arabic and several European languages at the dedicated website www.kairospalestine.ps. The secretariat of the World Council of Churches (WCC) was quick to disseminate it, especially among Protestant churches worldwide. This was no accident, since the WCC secretariat was heavily involved in the gestation of this document as part of its long-term program to promote Palestinian political aims.
Encyclopaedia Judaica 2nd edition, 2006
Efrydiau Athronyddol, 2006
Efrydiau Athronyddol, 2002
Gregorianum, 2000
[Abstract for French readers] En faisant usage des intuitions de la philosophie de la science, l'... more [Abstract for French readers] En faisant usage des intuitions de la philosophie de la science, l'étude compare les voies d'approches en recherche néotestamentaire et en philologie classique. La recherche néotestamentaire a mis en oeuvre une certaine méthode qui était en vogue en philologie classique durant le 19ème siècle, mais qui fut finalement rejetée par la plupart des philologues classiques. Il s'agit d'une méthode sceptique plutôt que critique, car elle rend toute prétention à la connaissance problématique ou même impossible. Son origine dernière se trouve dans la méthode du doute systematique proposée par Descartes. Telle qu'elle est pratiquée aujourd'hui, cependant, la méthode sceptique est semblable à la philosophie de la science suggérée par le cercle de Vienne en les années 1920, mais que les héritiers de cette école regardent aujourd'hui comme trop simpliste. Des exemples concrets, tirés de la pratique courante de la recherche, montrent comment une méthode sobrement critique peut...
Efrydiau Athronyddol, 2000
Efrydiau Athronyddol, 1997
Immanuel, 1990
R. Menahem and I worked together on the Parable of the Laborers in the Vineyard, who are hired at... more R. Menahem and I worked together on the Parable of the Laborers in the Vineyard, who are hired at various hours of the day yet all receive the same payment (Mt. 20:1-16), producing a pair of articles. His article was published in the same issue of Immanuel, this was mine.
Journal of Ecumenical Studies, 1987
Matthew's Gospel implies that divine election has passed from the Jewish people to the church (bu... more Matthew's Gospel implies that divine election has passed from the Jewish people to the church (but brings with it the obligation to observe the whole Jewish law), and Mark's Gospel despises niceties of Jewish law (but has no supersession theory) while Luke and Acts are not anti-Jewish in either sense.
New Testament Studies, 1983
In an earlier paper, one of the co-authors pointed out that the extant Gospels of Matthew, Mark, ... more In an earlier paper, one of the co-authors pointed out that the extant Gospels of Matthew, Mark, Luke and Thomas employed a common source which contained a certain series of parables and sayings of Jesus concerning John the Baptist. The basic structure of this ‘Baptist-sequence’ is best preserved by far in Matthew's Gospel, although various details of the original wording are better preserved in Luke and Thomas. It was suggested that one way of explaining these phenomena was to suppose the existence of a Proto-Matthew, of which the extant Matthew's Gospel contains revisions made in part under the influence of…
Phronesis, 1983
This article was later reprinted in M. Durrant ed., Aristotle's De Anima in Focus (London and NY,... more This article was later reprinted in M. Durrant ed., Aristotle's De Anima in Focus (London and NY, 1993), pp. 110-127.
New Testament Studies, 1982
Novum Testamentum, 1981
This "inside-outside" variation of meaning is by no means a unique case, but has numerous paralle... more This "inside-outside" variation of meaning is by no means a unique case, but has numerous parallels everywhere and at all periods; modern examples are the terms "English", hollands, "Yankee" 7). What is involved is a universal semantic process characteristic of nationality-words: when there exists a certain dominant region in a country, the local name of that region tends to usurp the name of the whole country 8). In respect of the term 'lou~mioq, this implies a division of the whole of ancient literature in the period 2oo B.C.-2oo A.D. into two distinct categories: Palestinian Jewish literature (which may be expected to reflect the Palestinian usage of "Israel" as a selfname and "Judean" for only Jews from the Jerusalem region) and the rest. The prime representatives of the first category, apart from occasional echoes in Josephus (a Palestinian Jew writing 6) For the existence of this duality of meaning, the most striking (and completely undeniable) evidence is Josephus, J.Ant. XVII, 254, where OaCot 'IousaLoL are explicitly distinguished from Galilean, Perean and Idumean Jews. 7) A Scot may call himself "British" but not "English" (!), a Friesian may call himself "een Nederlander" but not "een Hollander", a Texan may call himself "American" but not "Yankee" (a term of abuse used in the Deep South for Northerners!); however, from the moment they go abroad they suffer this ordeal constantly. Similarly, in the New Testament period a Galilean Jew might call himself at home a "Galilean" or an "Israel(i)" (as in the Mishnah), but not a "Judean"; however, as soon as he migrated to Rome or Egypt everyone there would give him the latter name instead (compare Josephus, Against Apion I, 48). 8) England is the dominant region of Britain, Holland was at least during the struggle against Spain the dominant province of the Netherlands, Judea was in the New Testament period the dominant region in the Land of Israel. The semantic process seems to have three stages: (i) foreigners start using the usurping name (as in I Maccabees); (ii) expatriates from that country accept the imposition of this name by foreigners (already in Esther, II Maccabees); (iii) the inhabitants of the country itself give up struggling against the usurping name. This third stage was probably beginning amongst Palestinian Jews at the time of the compilation of the Mishnah: in one place (Nedarim II.12)-and only one place (apart from a quotation of Esther ii 5, a Diaspora document)-the Mishnah speaks of Jews in general as Yehudim; significantly, what is involved is a popular utterance containing this word and which the Mishnah seeks to integrate within its "official" scheme,
Jewish Political Studies Review, 2010
Anyone who reads the discussions that took place during the emergence of the Constitution of the ... more Anyone who reads the discussions that took place during the emergence of the Constitution of the United States will notice the frequent references to the political institutions of classical antiquity. In recent times, the trend has been to regard all that "as some peculiar and pretentious residuum of the elite culture of the times" (222). The "prevalent view" in the "modern historiography of the intellectual life of the early republic" is that "classicism was a mere window dressing to the pragmatic, hard-knuckled politics of the period" (ibid.).
Jewish Political Studies Review, 2009
Jewish Political Studies Review, Oct 1, 2008
The official translation of this title is "Men-Associations-Rituals: Student Fraternities since 1... more The official translation of this title is "Men-Associations-Rituals: Student Fraternities since 1800." Yet it is difficult to convey the overtones of the words "Bund" and "Verbindung," both of which suggest that something "binds" (their English etymological cognate) the individuals involved together. Moreover, the term "Bund" became a technical term in various ethnological and sociological theories early in the last century. The author herself inclines toward a definition in the manner of Hans Schmalenbach, by contrast with some earlier Bund-theorists. The most decisive predecessor acknowledged by the author, however, is the German Jewish sociologist Norbert Elias (1897-1990), who took refuge in Britain, where he pursued his subsequent academic life up to retirement, ultimately settling in Amsterdam. His most important book, Über den Prozess der Zivilisation ("The Civilizing Process"), appeared in 1939, but was largely ignored until its republication in 1969. Thereafter, it quickly became very influential, since it seemed to provide a way out of a fundamental impasse in sociological theory at that time.
Jewish Political Studies Review, Oct 1, 2008
For some years, it has been customary to refer to the "anti-Semitism without Jews" that has survi... more For some years, it has been customary to refer to the "anti-Semitism without Jews" that has survived in an Eastern Europe depleted of its former Jewish population. More recently, Henryk Broder, a prominent German-Jewish author and journalist, testified before the Interior Committee of the German Bundestag (June 2008) about a phenomenon that has spread rapidly in the last decade: the "anti-Semitism without anti-Semites" of many supposedly progressive academics and journalists in Western Europe.
Jewish Political Studies Review, 2007
Jewish Political Studies Review, 2007
Review by Malcolm F. Lowe This collection provides a needed introduction to a pressing problem. I... more Review by Malcolm F. Lowe This collection provides a needed introduction to a pressing problem. Its title could be translated as "The New Guises" or more literally as "The New Clothes of Anti-Semitism in Europe." About one-quarter of the book is an "Introduction" and the rest consists of contributions from individual authors on specific countries. Even so, it is less a comprehensive treatment than an exercise in raising awareness and promoting further involvement.
Iyyun, the Jerusalem Philosophical Quarterly, 1991
The British Journal for the Philosophy of Science, Dec 1, 1973
Nature, 1970
A review of H.G. Apostle tr., Aristotle's Physics (Bloomington and London, 1969)
Boston Studies in the Philosophy of Science, 1977
The Paul Hertz/Moritz Schlick centenary edition of 1921, with notes and commentary by the editors... more The Paul Hertz/Moritz Schlick centenary edition of 1921, with notes and commentary by the editors. Newly translated by Malcolm Lowe. Edited, with an Introduction and Bibliography, by R. S. Cohen and Y. Elkana.