Rami Livni, Ha'Aretz: Why Israelis abandoned secularism.
Peter Berkowitz, RealClear Politics: Teaching Enlightenment liberalism to Israeli haredim.
What's interesting to me about Rami Livni's kaddish for Israeli secularism is that he sees secular culture, not merely in terms of freedom from religious compulsion, but as an explicitly anti-religious force. Any gain by religion is a loss for secularism. Livni's tug-of-war metaphor is telling: for this writer, it is a zero-sum game.
Berkowitz, by contrast, believes that "both the ultra-Orthodox and broader Israeli society stand to profit from rapprochement." While the motivations may be pragmatic (Israel's growing haredi, or ulta-orthodox, population will at some point need to come to terms with the rest of Israeli society), the philosophic premise of the Tikvah Fund lecture is that free inquiry can co-exist with religious faith.
... It’s secular Israelis who have changed.
What used to irritate, inflame and drive them to revolt two decades or even a decade ago, they now greet with a nonchalant shrug, forgivingly, all in the name of openness, tolerance and, of course, “Jewish identity.”
It is doubtful whether it is possible to fill a school with the number of secular parents who are disturbed by the fact that their children are delving deeply into topics like laying tefillin (phylacteries), kashrut laws and prayers in the context of “Jewish-Israeli culture.” Veteran religious functionaries at the Education Ministry must be rubbing their eyes in disbelief: How have we been able to achieve this blessed occasion when secular folk are retreating of their own free will – and even asking for more? ...
Peter Berkowitz, RealClear Politics: Teaching Enlightenment liberalism to Israeli haredim.
... Having established that the responsible exercise of political judgment involves the blending of competing principles and that Israel is founded on the conviction that political freedom is an inseparable dimension of the Jewish state, we turned to our main topic. We explored the foundations of political freedom in John Locke’s “Second Treatise”; the constitutionalization of freedom in “The Federalist Papers”; the tensions that arise between democracy and freedom in Alexis de Tocqueville’s “Democracy in America”; and liberty of thought and discussion in Mill’s “On Liberty.”
The students were particularly intrigued by the limits on the exercise of individual rights that Locke grounded in God’s sovereignty, the priority that the U.S. Constitution gives to the protection of religious freedom, and Tocqueville’s insistence that religion makes a surpassing contribution to political stability in America by remaining separate from politics.
Passions flared when we turned to Mill. Students readily appreciated the importance of a public sphere—newspapers, broadcast media, and parliament—in which the condition of their freedom of speech was the freedom of speech of all others. After all, the ultra-Orthodox too have interests to advance through the political process. At the same time, they immediately grasped the danger to their way of life posed by the vigorous promotion within the private sphere, embracing their families and communities, of Mill’s core conviction—indeed the conviction at the core of all moral and political education worthy of the name—that “he who know only his own side of the case knows little of that.” Exposing their sons and daughters to Mill’s case for the sovereign individual, they justly feared, might weaken their children’s attachment to the stringent ultra-Orthodox interpretation of God’s commandments. ...
What's interesting to me about Rami Livni's kaddish for Israeli secularism is that he sees secular culture, not merely in terms of freedom from religious compulsion, but as an explicitly anti-religious force. Any gain by religion is a loss for secularism. Livni's tug-of-war metaphor is telling: for this writer, it is a zero-sum game.
Berkowitz, by contrast, believes that "both the ultra-Orthodox and broader Israeli society stand to profit from rapprochement." While the motivations may be pragmatic (Israel's growing haredi, or ulta-orthodox, population will at some point need to come to terms with the rest of Israeli society), the philosophic premise of the Tikvah Fund lecture is that free inquiry can co-exist with religious faith.
