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For example, the Zionist theorist and writer Ahad Ha-Am was convinced that the leadership of Moses was not of a military nature.
These conclusions of Ahad Ha-Am do not appear to be in keeping with a straightforward reading of the biblical text, as indicated below.
Kallen's concept of cultural pluralism developed in conversation with British internationalism and the cultural Zionism of Asher Ginzberg, a Russian Jewish thinker who wrote under the pen name of Ahad Ha-am ("one of the people").
27) Kallen's integration of this vocabulary, however, was expressly mediated through the cultural Zionism of Ahad Ha-am.
1) Ahad Ha-am (pen name of Asher Ginzburg, 1856-1927).
He has published and lectured extensively in the field of modern Jewish history, with special emphasis upon the history of French Jewry, and is the author of A Community on Trial: The Jews of Paris in the 1930s (1977) and Between Tradition and Modernity: Haim Zhitlowski, Simon Dubnow, and Ahad Ha-Am and the Shaping of Modern Jewish Identity (1996).
1) Among the Sadigura Hasidim, with whom Ahad Ha-Am was reared, studying Maimonides was anathema.
5) Attempting to render religion meaningful through reason, as far as Ahad Ha-Am was concerned, was a fruitless effort.
With regard to Jesus' teaching on forgiveness, Ahad Ha-Am wrote, "Judaism cannot accept the altruistic principle; it cannot put the 'other' in the centre of the circle, because that place belongs to justice, which knows no distinction between 'selt' and 'other.
To which the Zionist essayist and ideologue Ahad Ha-Am (1856-1927) replied:
In short, Ahad Ha-Am argued that the Jews may escape their particular Jewish identity by assimilation, but cannot thereby become abstract, universal human beings.
Dubnov began to develop he lineaments of this theory in the 1890s and expressed it forcefully in contrast to the "spiritual Zionism" of Ahad Ha-Am.