Jewish Liturgical Reasoning

Why do states often refuse to yield to military threats from a more powerful actor, such as the United States? Why do they frequently prefer war to compliance? International Relations scholars generally employ the rational choice logic of consequences or the constructivist logic of appropriateness to explain this puzzling behavior. Max Weber, however, suggested a third logic of choice in his magnum opus Economy and Society: human decision making can also bemotivated by emotions. Drawing on Weber and more recent scholarship in sociology and psychology, Robin Markwica introduces the logic of affect, or emotional choice theory, into the field of International Relations. The logic of affect posits that actors' behavior is shaped by the dynamic interplay among their norms, identities, and five key emotions: fear, anger, hope, pride, and humiliation. Markwica puts forward a series of propositions that specify the affective conditions under which leaders are likely to accept or reject a coercer's demands. To infer emotions and to examine their influence on decision making, he develops a methodological strategy combining sentiment analysis and an interpretive formof process tracing. He then applies the logic of affect to Nikita Khrushchev's behavior during the Cuban missile crisis in 1962 and Saddam Hussein's decision making in the Gulf conflict in 1990-1 offering a novel explanation for why U.S. coercive diplomacy succeeded in one case but not in theother.Liturgy, a complex interweaving of word, text, song, and behavior is a central fixture of religious life in the Jewish tradition. It is unique in that it is performed and not merely thought. Because liturgy is performed by a specific group at a specific time and place it is mutable. Thus, liturgical reasoning is always new and understandings of liturgical practices are always evolving. Liturgy is neither preexisting nor static; it is discovered and revealed in everyliturgical performance. Jewish Liturgical Reasoning is an attempt to articulate the internal patterns of philosophical, ethical, and theological reasoning that are at work in synagogue liturgies. This book discusses the relationship between internal Jewish liturgical reasoning and the variety of external philosophical and theological forms of reasoning that have been developed in modern and post liberal Jewish philosophy. Steven Kepnes argues that liturgical reasoning can reorient Jewish philosophy andprovide it with new tools, new terms of discourse and analysis, and a new sensibility for the twenty-first century. The formal philosophical study of Jewish liturgy began with Moses Mendelssohn and the modern Jewish philosophers. Thus the book focuses, in its first chapters, on the liturgical reasoning of Moses Mendelssohn, Hermann Cohen, and Franz Rosenzweig. However, it attempts to augment and further develop the liturgical reasoning of these figures with methods of study from Hermeneutics, Semiotic theory, post liberal theology, anthropology and performance theory. These newer theories are enlisted tohelp form a contemporary liturgical reasoning that can respond to such events as the Holocaust, the establishment of the State of Israel, and interfaith dialogue between Jews, Christians, and Muslims.