Jacob Neusner: Perbedaan antara revisi
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Neusner belajar di Harvard, Seminari Teologi Yahudi, Oxford, dan Columbia, kemudian ia memulai kariernya pada awal 1960-an, ketika agama masih merupakan bidang minor di universitas-universitas Amerika, yang umumnya terbatas pada studi biblika dan teologi Kristen (umumnya Protestan). Yudaisme dipelajari secara terbatas, umumnya pada lembaga-lembaga pendidikan Yahudi. Neusner mengubah semuanya. Ia memahami bahwa kekuatan studi agama terletak pada kemampuannya untuk membuat generalisasi, dalam menemukan struktur-struktur yang sama lintas agama dan, melalui semuanya itu, memahami persamaan-persamaan dan perbedaan-perbedaan di antara berbagai tradisi. Berbeda dengan para pakar Yudaisme lainnya, Neusner juga tahu bahwa para sarjana tidak dapat membuat generalisasi tentang agama-agama yang tertutup bagi mereka. |
Neusner belajar di Harvard, Seminari Teologi Yahudi, Oxford, dan Columbia, kemudian ia memulai kariernya pada awal 1960-an, ketika agama masih merupakan bidang minor di universitas-universitas Amerika, yang umumnya terbatas pada studi biblika dan teologi Kristen (umumnya Protestan). Yudaisme dipelajari secara terbatas, umumnya pada lembaga-lembaga pendidikan Yahudi. Neusner mengubah semuanya. Ia memahami bahwa kekuatan studi agama terletak pada kemampuannya untuk membuat generalisasi, dalam menemukan struktur-struktur yang sama lintas agama dan, melalui semuanya itu, memahami persamaan-persamaan dan perbedaan-perbedaan di antara berbagai tradisi. Berbeda dengan para pakar Yudaisme lainnya, Neusner juga tahu bahwa para sarjana tidak dapat membuat generalisasi tentang agama-agama yang tertutup bagi mereka. |
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Neusner membahas masalah-masalah ini dengan membangun sebuah agenda karier untuk mengangkat pertanyaan-pertanyaan kritis kepada studi Yudaisme. Keberhasilannya mengubah bukan hanya studi Yudaisme, tetapi juga memengaruhi studi agama pada umumnya. Neusner adalah orang pertama yang melihat bahwa sumber-sumber dari Yudaisme klasik tidaklah dibangun untuk menjawab pertanyaan-pertanyaan historis yang standar. Ia menciptakan studi dokumenter tentang Yudaisme, dan melalui studi itu ia memperlihatkan, tanpa kenal henti dan tidak terbantahkan, bahwa masing-masing dokumen dari kanon rabinik mempunyai fokus dan agendanya sendiri-sendiri, dan bahwa sejarah Yudaisme kuno harus diajarkan dalam pengertian teks dan bukan pribadi-pribadi atau kejadian-kejadian. |
Neusner membahas masalah-masalah ini dengan membangun sebuah agenda karier untuk mengangkat pertanyaan-pertanyaan kritis kepada studi Yudaisme. Keberhasilannya mengubah bukan hanya studi Yudaisme, tetapi juga memengaruhi studi agama pada umumnya. Neusner adalah orang pertama yang melihat bahwa sumber-sumber dari Yudaisme klasik tidaklah dibangun untuk menjawab pertanyaan-pertanyaan historis yang standar. Ia menciptakan studi dokumenter tentang Yudaisme, dan melalui studi itu ia memperlihatkan, tanpa kenal henti dan tidak terbantahkan, bahwa masing-masing dokumen dari kanon rabinik mempunyai fokus dan agendanya sendiri-sendiri, dan bahwa sejarah Yudaisme kuno harus diajarkan dalam pengertian teks dan bukan pribadi-pribadi atau kejadian-kejadian.<!--His Judaism: The Evidence of the Mishnah (Chicago 1981; translated into Hebrew and Italian) is the classic statement of his work and the first of many comparable volumes on the other documents of the rabbinic canon. |
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Neusner’s discovery of the centrality of documents led him to an even more decisive perception of Judaism as a system: an integrated network of beliefs, practices, and values that yields a coherent worldview and picture of reality for its adherents. This approach led to a series of very important studies on the way Judaism creates categories of understanding and how those categories relate to one another, even as they emerge diversely in discrete rabbinic documents. Neusner’s work shows, for instance, how deeply Judaism is integrated with the system of the Pentateuch, how such categories as "merit" and "purity" work in Judaism, and how classical Judaism absorbed and transcended the destruction of the Jerusalem in 70 C.E. His work depicts rabbinic Judaism as the result of human labor responding to what its adherents believe is God’s call and demonstrates its persistent vitality and imagination. |
Neusner’s discovery of the centrality of documents led him to an even more decisive perception of Judaism as a system: an integrated network of beliefs, practices, and values that yields a coherent worldview and picture of reality for its adherents. This approach led to a series of very important studies on the way Judaism creates categories of understanding and how those categories relate to one another, even as they emerge diversely in discrete rabbinic documents. Neusner’s work shows, for instance, how deeply Judaism is integrated with the system of the Pentateuch, how such categories as "merit" and "purity" work in Judaism, and how classical Judaism absorbed and transcended the destruction of the Jerusalem in 70 C.E. His work depicts rabbinic Judaism as the result of human labor responding to what its adherents believe is God’s call and demonstrates its persistent vitality and imagination. |
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Neusner’s work did not stop with his exposition - in translation, description, and interpretation - of Judaism alone. To the contrary, unlike any other scholar of his generation, Neusner deliberately built outward from Judaism to other religions. He sponsored a number of very important conferences and collaborative projects that drew different religions into conversation on common themes and problems. Neusner’s efforts have produced conferences and books on, among other topics, the problem of difference in religion, religion and society, religion and material culture, religion and economics, religion and altruism, and religion and tolerance. These collaborations build on Neusner’s intellectual vision, his notion of a religion as a system, and would not have been possible otherwise. By working toward general questions from the perspective of a discrete religion, Neusner produced results of durable consequence for understanding other religions as well. |
Neusner’s work did not stop with his exposition - in translation, description, and interpretation - of Judaism alone. To the contrary, unlike any other scholar of his generation, Neusner deliberately built outward from Judaism to other religions. He sponsored a number of very important conferences and collaborative projects that drew different religions into conversation on common themes and problems. Neusner’s efforts have produced conferences and books on, among other topics, the problem of difference in religion, religion and society, religion and material culture, religion and economics, religion and altruism, and religion and tolerance. These collaborations build on Neusner’s intellectual vision, his notion of a religion as a system, and would not have been possible otherwise. By working toward general questions from the perspective of a discrete religion, Neusner produced results of durable consequence for understanding other religions as well. |
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In addition to these efforts, Neusner has written a number of works exploring the relationship of Judaism to other religions around difficult issues of understanding and misunderstanding. For instance, his ''A Rabbi Talks with Jesus'' (Philadelphia 1993; translated into German, Italian, and Swedish, establishes a religiously sound framework for Judaic-Christian interchange and earned the praise of Pope Benedict XVI. He also has collaborated with other scholars to produce comparisons of Judaism and Christianity, as in ''The Bible and Us: A Priest and A Rabbi Read Scripture Together'' (New York 1990; translated into Spanish and Portuguese). He has collaborated with scholars of Islam, conceiving ''World Religions in America: An Introduction'' (third edition, Nashville 2004), which explores how diverse religions have developed in the distinctive American context. He also has composed numerous textbooks and general trade books on Judaism. The two best-known examples are ''The Way of Torah: An Introduction to Judaism'' (Belmont 2003); and ''Judaism: An Introduction'' (London and New York 2002; translated into Portuguese and Japanese). |
In addition to these efforts, Neusner has written a number of works exploring the relationship of Judaism to other religions around difficult issues of understanding and misunderstanding. For instance, his ''A Rabbi Talks with Jesus'' (Philadelphia 1993; translated into German, Italian, and Swedish, establishes a religiously sound framework for Judaic-Christian interchange and earned the praise of Pope Benedict XVI. He also has collaborated with other scholars to produce comparisons of Judaism and Christianity, as in ''The Bible and Us: A Priest and A Rabbi Read Scripture Together'' (New York 1990; translated into Spanish and Portuguese). He has collaborated with scholars of Islam, conceiving ''World Religions in America: An Introduction'' (third edition, Nashville 2004), which explores how diverse religions have developed in the distinctive American context. He also has composed numerous textbooks and general trade books on Judaism. The two best-known examples are ''The Way of Torah: An Introduction to Judaism'' (Belmont 2003); and ''Judaism: An Introduction'' (London and New York 2002; translated into Portuguese and Japanese). |
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Throughout his career, Neusner has established publication programs and series with various academic publishers. Through these series, through reference works that he conceived and edited, and through the conferences he has sponsored, Neusner has advanced the careers of dozens of younger scholars from across the globe. Few others in the American study of religion have had this kind of impact on students of so many approaches and interests. |
Throughout his career, Neusner has established publication programs and series with various academic publishers. Through these series, through reference works that he conceived and edited, and through the conferences he has sponsored, Neusner has advanced the careers of dozens of younger scholars from across the globe. Few others in the American study of religion have had this kind of impact on students of so many approaches and interests. |
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Some of Neusner's work has been sharply criticised by his peers. However, such critics often find themselves subject to ''ad hominem'' rebuttals, either by Neusner himself (e.g., his response to Shaye Cohen, or to Hyam Maccoby -- see below), or by his students. As an example of the latter, one presumes, an earlier version of the present Wikipedia overview of Neusner's work included the observation that "A short review attributed to [[Saul Lieberman]], but published posthumously, has been cited as a criticism of Neusner's translation of the Talmud [[Yerushalmi]]. In this review, Lieberman makes the following statement:'And indeed after a superficial perusal of the translation, the reader is stunned by the translator's ignorance of rabbinic Hebrew, of Aramaic grammar, and above all of the subject of matter with which he deals, as we shall presently demonstrate.' Some find this rhetoric uncharacteristic and unbecoming of a scholar such as Lieberman and believe that this review was fraudulently attributed to Lieberman but actually written by his now-infamous colleague, the proven forger, [[Morton Smith]]." |
Some of Neusner's work has been sharply criticised by his peers. However, such critics often find themselves subject to ''ad hominem'' rebuttals, either by Neusner himself (e.g., his response to Shaye Cohen, or to Hyam Maccoby -- see below), or by his students. As an example of the latter, one presumes, an earlier version of the present Wikipedia overview of Neusner's work included the observation that "A short review attributed to [[Saul Lieberman]], but published posthumously, has been cited as a criticism of Neusner's translation of the Talmud [[Yerushalmi]]. In this review, Lieberman makes the following statement:'And indeed after a superficial perusal of the translation, the reader is stunned by the translator's ignorance of rabbinic Hebrew, of Aramaic grammar, and above all of the subject of matter with which he deals, as we shall presently demonstrate.' Some find this rhetoric uncharacteristic and unbecoming of a scholar such as Lieberman and believe that this review was fraudulently attributed to Lieberman but actually written by his now-infamous colleague, the proven forger, [[Morton Smith]]." |
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[[Shaye Cohen]] called Neusner's interpretation of the worldview of Talmudic Judaism a "counter-Rabbinics" driven by an anti-Orthodox, anti-Rabbinic agenda. This judgment is supported by the critical analyses of particularly Maccoby and Zuesse, but it was already adumbrated by Zeitlin in the 1970s (see below). Others have offered criticisms of particular aspects of Neusner's methodological approach. |
[[Shaye Cohen]] called Neusner's interpretation of the worldview of Talmudic Judaism a "counter-Rabbinics" driven by an anti-Orthodox, anti-Rabbinic agenda. This judgment is supported by the critical analyses of particularly Maccoby and Zuesse, but it was already adumbrated by Zeitlin in the 1970s (see below). Others have offered criticisms of particular aspects of Neusner's methodological approach. |
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Though recognizing his critical and argumentative style, hundreds of reviewers have praised Neusner's fundamental and lasting contributions to the study of rabbinic Judaism, religious studies and the humanities. |
Though recognizing his critical and argumentative style, hundreds of reviewers have praised Neusner's fundamental and lasting contributions to the study of rabbinic Judaism, religious studies and the humanities. |
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[[Kategori:Pakar Alkitab]] |
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[[Kategori:Yudaisme]] |
[[Kategori:Yudaisme]] |
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Revisi terkini sejak 30 November 2022 08.08
 | Artikel ini perlu diterjemahkan dari bahasa Inggris ke bahasa Indonesia. |
Jacob Neusner (lahir 28 Juli 1932) adalah seorang pakar yang berpengaruh dan kontroversial dalam Yudaisme, dan penulis serta penyunting yang paling produktir. Ia telah menulis atau menyunting lebih dari 924 buku tentang Torah, Mishnah, Tosefta, Talmud, Midrash dan berbagai tulisan lain mengenai Yudaisme dan keyahudian.
Biografi
[sunting | sunting sumber]Neusner, seorang tokoh terkemuka dalam studi akademis tentang agama di Amerika, mencapai kedudukan yang terkemuka dan berpengaruh ini dalam tiga cara. Ia merevolusioniskan studi Yudaisme dan mengangkatnya ke bidang studi agama-agama; ia membangun jembatan intelektual antara Yudaisme dengan agama-agama lain dan dengan demikian membangun dasar-dasar bagi pemahaman dan respek yang kuat antara agama-agama; dan, melalui pengajaran dan program-program penerbitannya, ia mengangkat karier akademis dari para sarjana dan guru yang lebih muda, baik di dalam maupun di luar studi Yudaisme. Pengaruh Neusner terhadap studi Yudaisme dan agama-agama dirasakan secara luas, kuat, menonjol, dan bertahan lama.
Neusner belajar di Harvard, Seminari Teologi Yahudi, Oxford, dan Columbia, kemudian ia memulai kariernya pada awal 1960-an, ketika agama masih merupakan bidang minor di universitas-universitas Amerika, yang umumnya terbatas pada studi biblika dan teologi Kristen (umumnya Protestan). Yudaisme dipelajari secara terbatas, umumnya pada lembaga-lembaga pendidikan Yahudi. Neusner mengubah semuanya. Ia memahami bahwa kekuatan studi agama terletak pada kemampuannya untuk membuat generalisasi, dalam menemukan struktur-struktur yang sama lintas agama dan, melalui semuanya itu, memahami persamaan-persamaan dan perbedaan-perbedaan di antara berbagai tradisi. Berbeda dengan para pakar Yudaisme lainnya, Neusner juga tahu bahwa para sarjana tidak dapat membuat generalisasi tentang agama-agama yang tertutup bagi mereka.
Neusner membahas masalah-masalah ini dengan membangun sebuah agenda karier untuk mengangkat pertanyaan-pertanyaan kritis kepada studi Yudaisme. Keberhasilannya mengubah bukan hanya studi Yudaisme, tetapi juga memengaruhi studi agama pada umumnya. Neusner adalah orang pertama yang melihat bahwa sumber-sumber dari Yudaisme klasik tidaklah dibangun untuk menjawab pertanyaan-pertanyaan historis yang standar. Ia menciptakan studi dokumenter tentang Yudaisme, dan melalui studi itu ia memperlihatkan, tanpa kenal henti dan tidak terbantahkan, bahwa masing-masing dokumen dari kanon rabinik mempunyai fokus dan agendanya sendiri-sendiri, dan bahwa sejarah Yudaisme kuno harus diajarkan dalam pengertian teks dan bukan pribadi-pribadi atau kejadian-kejadian.
Sumber biografi tambahan: Jacob Neusner. "From History to Religion." hlm. 98-116 dalam The Craft of Religious Studies, disunting oleh Jon R. Stone. New York: St. Martin's Press, 1998.
Buku-buku oleh Jacob Neusner
[sunting | sunting sumber]Sebuah daftar lengkap tentang karya-karya Profesor Jacob Neusner dapat ditemukan di sini: