Synthesis
Although Torah UMadda regards science and religion as separate, where the "wisdom of the world" maintains its own domain of significance, it nevertheless conceives of a "synthesis" between the two realms. In this understanding, "synthesis does not refer to a logical unity of the theories of science, democracy and Judaism"; rather, the idea of synthesis has a psychological and a sociological meaning. Here, the "individual has absorbed the attitudes characteristic of science, democracy and Jewish life and responds appropriately in diverse relations and contexts.".
- We prefer to look upon science and religion as separate domains which need not be in serious conflict and, therefore, need no reconciliation. If we seek the blending of science and religion and the integration of secular knowledge with sacred wisdom, then it is not in the subject matter of these fields but rather within the personality of the individual that we hope to achieve the synthesis. (Samuel Belkin, inaugural address, 1943)
Given this conception, the realization of Torah UMadda may find "different legitimate expressions in each individual." In fact, in his book, Rabbi Lamm explores six separate models of Torah Umadda, including those presented by Maimonides, Samson Raphael Hirsch, and Abraham Isaac Kook. The philosophy recognizes the challenge this is likely to pose to its adherents, and posits a framework in which "the confrontation between Judaism and secular culture results in heightened creativity within Judaism."
Read more about this topic: Torah Umadda, Philosophy
Famous quotes containing the word synthesis:
“Our art is the finest, the noblest, the most suggestive, for it is the synthesis of all the arts. Sculpture, painting, literature, elocution, architecture, and music are its natural tools. But while it needs all of those artistic manifestations in order to be its whole self, it asks of its priest or priestess one indispensable virtue: “faith.””
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“In order to begin an analysis, there must already be a synthesis present in the mind.”
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“It is in this impossibility of attaining to a synthesis of the inner life and the outward that the inferiority of the biographer to the novelist lies. The biographer quite clearly sees Peel, say, seated on his bench while his opponents overwhelm him with perhaps undeserved censure. He sees him motionless, miserable, his head bent on his breast. He asks himself: “What is he thinking?” and he knows nothing.”
—Andre Maurois (1885–1967)