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The Latest Liturgy of Liberal Judaism in England

John D. Rayner

In the history of Progressive Jewish liturgy, Britain’s Liberal movement has, in spite of its relatively small numbers, played a unique role. For one thing, it has taken cognisance of the liturgical traditions of both of the two main centres of Progressive Judaism: Germany and the United States of America. (Britain’s Reform movement, by contrast, has preferred to do ‘its own thing’, with little reference to what has been done elsewhere.) For another thing, its publication in 1967 of Service of the Heart marked the beginning of a new trend, which has since manifested itself throughout the Progressive Jewish world.

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Oslo and the Shifting Paradigms of the Human Rights Community in Israel and Palestine

Leonie Fleischmann

evidence against a theoretical critique of liberal legalism, which promises that the liberal state can “make justice happen by means of the law” ( Brown and Halley 2002 ), this article will identify four key limitations of a human rights approach. First

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The Limits of Liberal Democracy

Prospects for Democratizing Democracy

Viviana Asara

aggrandizement” of welfare capitalist democracy ( Lessenich 2019, 122 ) is not sufficient to grasp not only, as Lessenich convincingly argues, its structural boundaries, but also, as I argue here, the structural limits inherent in liberal democracy, the model

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A Critique of Liberal Universalism

The Concept of Secular Philosophical Grounding

Jaan S. Islam

Universal Declaration of Human Rights, the International Criminal Court, and other bodies and councils all attest to the seemingly universal quality of a liberal status quo in the world. Yet despite the proliferation in democracy and liberalism in the world

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An Introduction to 'A Reflection and Celebration of the Life and Work of Rabbi John D. Rayner'

Alexandra Wright

Rabbi John Rayner was born in Berlin on 30 May 1924. He died in London on 19 September 2005, having made a significant contribution to the cause of Liberal Judaism in Great Britain. As Senior Rabbi of the Liberal Jewish Synagogue (LJS) for nearly thirty years, and Emeritus for nearly sixteen years until his death, his influence on the congregation which he served was immeasurable. He was the leading exponent of Liberal Judaism in Great Britain, seeking throughout his life to strengthen and reconstruct the Liberal Jewish movement in Britain that had been founded by Claude Montefiore and Lily Montagu and led by Rabbi Israel Mattuck, the LJS’s first rabbi.

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Liberal Egalitarianism

Daryl Glaser

This article suggests ways of demarcating a liberal-egalitarian family of conceptions within political philosophy. It seeks to accommodate diverse conceptions while nevertheless demarcating liberal egalitarianism in a way that is coherent, distinctive and attractive. Liberal egalitarianism (the article argues) is about the simultaneous strong defence of individual liberty and substantive equality. But because there are real tensions and sometimes contradictions between certain liberties and substantive equalities, liberal egalitarianism is also necessarily a set of theories about how to address these. Liberal egalitarians differ in their accounts of equality and in their proposals for addressing liberty-equality tensions. Even so, I argue, any attractive and distinctively liberal-egalitarian resolution of these tensions must require a strong but morally individualist account of substantive equality, protection of political and civil liberties from trade-offs with equality or welfare, weak protection of property rights and respect for a proceduralist-democratic minimum.

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The Return of Liberal Judaism to Germany

Jan Mühlstein

Translator : Lea Muehlstein and Jonathan Magonet

In 2015 the Liberal Jewish community Beth Shalom Munich celebrated its twentieth anniversary alongside many other Liberal Jewish communities across Germany. With a delay of fifty years Liberal Judaism had returned to Germany, the country of

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Contested Memory

Retrieving the Africanist (Liberatory) Conception of Non-racialism

Ndumiso Dladla

of non-racialism in post-1994 is sound and well-founded. The candidate of these critiques however is the predominant liberal conception of non-racialism (foregrounded particularly in works such as Everatt 2009 , 2014 and Mare 2014 ) which can and

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Liberal emplacement

Violence, home, and the transforming space of popular protest in Central America

Staffan Löfving

This article is about the changing meaning of home among people engaged in the Guatemalan guerrilla movement. It shows that during the war, the revolutionary committed struggled for home more in terms of communal spheres of insurgent societal transformation than in terms of the defense or reconstruction of family or house. Though the counterinsurgency state was bent on their annihilation, it was only with the implementation of liberal peace that their commitment was ultimately destroyed. Most of them then opted for 'return' to their pre-war settlements and they gave up the political project of preserving their progressive civil organization. 'Home' under liberal peace in post-revolutionary Central America is continuously held together mainly by the migration of youth in search of opportunities elsewhere as hope for improved living conditions has become a question no longer of transforming but of leaving society in order to save oneself and/or one's household. The notion of liberal emplacement is brought forward in this article to conceptualize the destruction of political movement through the creation of an individualized necessity of spatial movement.

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'He Did Bestride Our Narrow World Like a Colossus'

David J. Goldberg

The Liberal movement that John Rayner joined in the mid-1950s and speedily came to dominate was small, inward-looking, aimlessly treading water and intellectually undistinguished. But my conviction is that whether in its sister movement in the U.S.A., the two million strong Union of American Hebrew Congregations or in the glory days of nineteenth- century German Reform Judaism, John's powerful intellect, wide Jewish knowledge, conviction of principle, clarity of thought and concision of expression would have brought him to the forefront. When the history of Progressive Judaism comes to be written in a hundred years time, his name will be mentioned in the same breath as luminaries like Abraham Geiger, Kaufmann Kohler, Isaac Mayer Wise, Leo Baeck and Solomon Freehof. He was one of the great ones for his and future generations.