Postmodern Orthodoxy
Dear Readers,
I have a special treat for you today. I recieved a letter from my good friend about the blog and he decided to write to me about his take on the issue of Jewish unity in these days of theological strife.
----------------
Marc,
Your blog is quite interesting. I was wondering if you wanted to share it as you
mentioned in your facebook group. So, I included a potential post as an
attachment. Look through it and let me know what you think.
All the Best,
Kevin
----------------
And now for that attached potential post.
----------------
While the Oracle continues to write about the injustices present in the modern orthodox community, I would like to explore the philosophical issues that lie at the basis that is modern orthodoxy as well as examine why in certain spheres of our community the will to be both Modern and Orthodox has veered off course, to perhaps something that could be described as neither Modern nor Orthodox.
To understand Modern Orthodoxy, we must deconstruct the binary “modern orthodoxy” and understand the basis of how that binary, when the movement was begun, was intended to function.
Modernism is a movement that is associated with the enlightenment, which separated scientific from religious inquiry, artistic practice from being realistic, and politically, that which brought about democracy. It is a movement breaking with the then current tradition in the arts and sciences. It is most associated with the new secular philosophies that espoused the 1700’s and 1800’s that concerned themselves with new modes of thought deemed necessary for a world whose technological advancement and progression was and still is at a high.
Orthodoxy a significantly older term taken from Greek, which roughly means “correct worship”, “Correct Doctrine,” or perhaps better understood as having proper belief. Within context it comes to mean that we should not alter our beliefs and practices to suit the times. Rather, the doctrine that is orthodoxy requires us to uphold our laws and faith to the highest level. Under no circumstances are we to lower the bar to meet the needs and pressures of society.
Modernism and Orthodoxy represent a contradiction; they are an overlap in spheres of interest: we should integrate ourselves with the philosophies and practices of the modern society without loosing our grasp on Torah Judaism. Thus to be Modern Orthodox is to walk a fine line--- to walk between two worlds, one being the Jewish people, the other the greater human race.
It is important to ask when considering our community is whether we truly embrace the conflict of interest that is modern orthodoxy. (Note that I say that we should embrace and not resolve the conflict.) I bring forth this inquiry because observations of mine oft seem to bring forth that many of the peoples who fall under the modern orthodox rubric seem out of touch with our contemporary world.
At this point I would like to suggest that Modernism, while certainly a philosophy in existence today, is no longer contemporary, as it vies for acceptance in competition with the newer, contemporary Postmodernism. Postmodernism rejects the progressive philosophy of inquiry and progress that was present in modernism, bringing about a great deal of skepticism about the nature of the truth. If Modernism is no longer a contemporary philosophy, than perhaps being a Modern Orthodox Jew is no longer enough in what has become a postmodern world.
In the administration of religious institutions such as Yeshiva University, Modern Orthodoxy has been pushed aside in favor of more stringent orthodoxies. While there are many different causes that such a shift could be attributed to, I would like to focus on what I believe is the key philosophical reason: Since Modernism is no longer a contemporary philosophy, by embracing it, we are embracing a secular past that is far easier to integrate into our faith, than the world’s current postmodern present.
Being Modern Orthodox is no longer enough. If one of the key principles of our Judaism is to engage in Tikkun Olam, improving the world, then Jews must engage with secular society to a high degree. To engage in contemporary society, we must not be Modern Orthodox, but what I will call “Postmodern Orthodox”.
What does it mean to be Postmodern Orthodox? How can Modern Orthodoxy be transformed in to something stronger and more dynamic than what it is today? For that, stay tuned!
-Kevin Peters
----------------
This is a very pertient point. Perhaps Postmodern Orthodoxy may reach fruition and enhance the current Modern Orthodoxy. I guess we'll just have to stay tuned, as Kevin said.
-Marc Kolb
I have a special treat for you today. I recieved a letter from my good friend about the blog and he decided to write to me about his take on the issue of Jewish unity in these days of theological strife.
----------------
Marc,
Your blog is quite interesting. I was wondering if you wanted to share it as you
mentioned in your facebook group. So, I included a potential post as an
attachment. Look through it and let me know what you think.
All the Best,
Kevin
----------------
And now for that attached potential post.
----------------
While the Oracle continues to write about the injustices present in the modern orthodox community, I would like to explore the philosophical issues that lie at the basis that is modern orthodoxy as well as examine why in certain spheres of our community the will to be both Modern and Orthodox has veered off course, to perhaps something that could be described as neither Modern nor Orthodox.
To understand Modern Orthodoxy, we must deconstruct the binary “modern orthodoxy” and understand the basis of how that binary, when the movement was begun, was intended to function.
Modernism is a movement that is associated with the enlightenment, which separated scientific from religious inquiry, artistic practice from being realistic, and politically, that which brought about democracy. It is a movement breaking with the then current tradition in the arts and sciences. It is most associated with the new secular philosophies that espoused the 1700’s and 1800’s that concerned themselves with new modes of thought deemed necessary for a world whose technological advancement and progression was and still is at a high.
Orthodoxy a significantly older term taken from Greek, which roughly means “correct worship”, “Correct Doctrine,” or perhaps better understood as having proper belief. Within context it comes to mean that we should not alter our beliefs and practices to suit the times. Rather, the doctrine that is orthodoxy requires us to uphold our laws and faith to the highest level. Under no circumstances are we to lower the bar to meet the needs and pressures of society.
Modernism and Orthodoxy represent a contradiction; they are an overlap in spheres of interest: we should integrate ourselves with the philosophies and practices of the modern society without loosing our grasp on Torah Judaism. Thus to be Modern Orthodox is to walk a fine line--- to walk between two worlds, one being the Jewish people, the other the greater human race.
It is important to ask when considering our community is whether we truly embrace the conflict of interest that is modern orthodoxy. (Note that I say that we should embrace and not resolve the conflict.) I bring forth this inquiry because observations of mine oft seem to bring forth that many of the peoples who fall under the modern orthodox rubric seem out of touch with our contemporary world.
At this point I would like to suggest that Modernism, while certainly a philosophy in existence today, is no longer contemporary, as it vies for acceptance in competition with the newer, contemporary Postmodernism. Postmodernism rejects the progressive philosophy of inquiry and progress that was present in modernism, bringing about a great deal of skepticism about the nature of the truth. If Modernism is no longer a contemporary philosophy, than perhaps being a Modern Orthodox Jew is no longer enough in what has become a postmodern world.
In the administration of religious institutions such as Yeshiva University, Modern Orthodoxy has been pushed aside in favor of more stringent orthodoxies. While there are many different causes that such a shift could be attributed to, I would like to focus on what I believe is the key philosophical reason: Since Modernism is no longer a contemporary philosophy, by embracing it, we are embracing a secular past that is far easier to integrate into our faith, than the world’s current postmodern present.
Being Modern Orthodox is no longer enough. If one of the key principles of our Judaism is to engage in Tikkun Olam, improving the world, then Jews must engage with secular society to a high degree. To engage in contemporary society, we must not be Modern Orthodox, but what I will call “Postmodern Orthodox”.
What does it mean to be Postmodern Orthodox? How can Modern Orthodoxy be transformed in to something stronger and more dynamic than what it is today? For that, stay tuned!
-Kevin Peters
----------------
This is a very pertient point. Perhaps Postmodern Orthodoxy may reach fruition and enhance the current Modern Orthodoxy. I guess we'll just have to stay tuned, as Kevin said.
-Marc Kolb
posted by Marc Kolb | 9:55 PM
5 Comments:
Kevin,
I am surprised you used Tikun Olam in the progressive/new age /non orthodox sense of "improving the world."
Also, postmodernism is related to the changes in science of the 20th century, including the Heisenberg uncertainty principle. This uncertainty and relativism permeate much of postmodern theory/jargon/philosophy/babble.
A postmodern orthodoxy at best would approach orthopraxy (Moses Mendelson). A postmodern person would believe in moral relativism, be skeptical about God etc, and yet be expected to adhere to Halacha. This empty practice of religion is not transmitable to future generations (check out Mendelson's lineage). I would even say that such a person would be very disinclined to perform kiddush hashem if neccesary (ie give up his/her life in certain circumstances, rather than publically violate certain mitzvot).
My sentiment is that the real "issue" with modern orthodoxy is that those who went to orthodox dayschools (myself included) feel as if Judaism should appeal to us, rather than realizing like most things in life, we have to make an effort to make it meaningful.
Sincerely,
your very good friend, Talia
Wonderful post. Talia, let me know when you make your own blog
Talia,
While you associate Postmodernism with the scientific trend of uncertainty, I am associating Postmodernism with the trend in Literature and Art. While that still potentially implies relativism, and skepticism about god, the postmodernism I had in mind was not one of skepticism, but one of mulitple truths and narratives. The concept of multiple narratives has been present in Judaism for a long time into our past. Unresolved arguements in the Talmud, relying on different sometimes conflicting texts to live our lives having different histories, each jew unique, is what I mean by a postmodern orthodoxy. It isn;t about the idea of relativism as much as its about the idea that since we are all coming from different places, that we are all going to have different practices. As such a Postmodern orthodoxy will recognize multiple narratives, or customs or laws within a movement and respect people for their practices. Certainly their are limits within what falls into the camp, but we should certainly not judge those who are either more or less observant than "I". Rather we should be encouraging and accepting, and that is what i mean by a PostModern Orthodoxy.
As for making Judaism apeal to us versus making it meaningful I would argue that they are two approaches to the same thing. Within limits, we must make judaism appeal to us in order to make it meaningful.
----Kevin Peters
Dr. Alan Brill made a similar point in a recent article in Edah.
i wrote something rather clever, but it was erased when my computer lost connectivity. this will be slighly less eloquent.
Standards are important. SATs display to colleges that a person has a basic math and verbal ability, a driver's license indicates an ability to operate a vehicle.
The previous generation had 3 standards by which to consider a person Orthodox, and that is adherence to 3 mitzvot: shabbat, kashrut and taharat hamishpacha.
Standards in the Orthodox community mean that a member of the community may eat at anyone's house and marry virtually anyone (except that kohanim have special requirements).
I believe that there are two parts to Judaism (Orthodoxy if you will): the practice of halacha and the relationship a person fosters with God. The former should be standardized, to a +- variation due to minhag, region, etc, but the latter should not. I am not the carlbach type, but I would support the action of going to minyan in the morning, and afterwards taking out a guitar and jamming, but I would consider the act of substituting minyan for this jam session problematic within the framework of orthodox judaism and communual reponsibility.
Your very very dear friend,
Talia
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