Customer Reviews
An Orthodox and Original Viewpoint - By: Justin Jaron Lewis, 27 Jan 2008 
At a time when religion is being claimed as a justification for killing, peace-loving people of faith are on the defensive. Fundamentalist or orthodox religiosity has acquired an especially dangerous reputation. In this fraught context, Rabbi Jonathan Sacks argues that orthodox religion could be, not only harmless, but a force for world peace. As chief rabbi of the mainstream Orthodox synagogues of Britain, Sacks speaks from deep within his own tradition, & his voice is worth listening to. His hope is to contribute to a "global conversation"in which voices of all religions, & of those with no religion, take part.
Sacks is not limited to ideas from his own tradition. He quotes many different classical & contemporary thinkers. Yet, appropriatelyin his attempt "to bring a Jewish voice" into dialogue with others, Sacks returns again & again to the Hebrew Bible. This is a wise choice: even today, the Bible is the source of many core assumptionsin cultures with a Christian heritage. Most people, though, remain unfamiliar with Jewish perspectives on the Bible, rootedin the nuances of the Hebrew text & the experience of the Israelite people confronting an invisible God.
The heart of Sacks' Biblical argument is that the God of the Israelites is the universal God, but the religion of the Israelites is not a universal religion. The people of Israel are "chosen" & given their own set of laws, not given to other nations; yet the Bible assumes that the God of Israel is the God of other nations as well. (The inhabitants of Ninevehin the Book of Jonah are among many non-Israelites who trustin the one God.) Therefore, Sacks concludes, Biblical monotheism teaches not uniformity, but diversity. "God is God of all humanity, but no single faith is or should be the faith of all humanity" (p. 55).
This insight is part of a far-reaching philosophical argument. Plato, a founding figure of Western philosophy, believed that the surface details of everyday experience, different from moment to moment & from person to person, are mere shadows of the unchanging, universal truth. The universal is far more important than the "particular", the earthly reality which is marred by differences. Many philosophers & mystics have shared Plato's outlook, but Sacks insists that the particular is at least as holy as the universal. This is the message of the Biblical idea of the "chosen people": "God... turns to one people & commands it to be differentin order to teach humanity the dignity of difference" (p. 53). Without quite acknowledging it, Sacks is allying himself with postmodernist thinkers who have attempted, over the last several decades, to question claims of universality wherever they occur. His hope is to nourish a religious world-view with no room for intolerance, coercion, or terrorism.
Readers may wonder to what extent Rabbi Sacks is representative of Jewish thinking. His method of working out ideas by interpreting texts, especially from the Bible, is classically Jewish. His thoughts, however, may meet with a more critical reception among his coreligionists than elsewhere.
Judaism, like many religions, is divided into orthodox & liberal streams. Liberal Jews, while likely to agree with many of Sacks' conclusions, may note with dismay that his many references to interfaith dialogue celebrate his encounters with Christians, Muslims, & Buddhists, but never with fellow Jews of non-Orthodox persuasions. Sacks himself suggests early on that he hopes to engage an Orthodox readership. Since much of the dynamism of religion isin orthodox movements, he says, "it is here that the struggle for tolerance, coexistence & non-violence must be fought" (p. 18). But from an Orthodox viewpoint, his way of quoting the Bible carries little weight. What does carry weight is tradition, the teachings of great rabbis from ancient, medieval & modern times. Sacks rarely cites traditional Jewish teachings; he takes liberties with those he does cite; & some of his interpretations of Scriptural verses ignore well-established traditions about their meaning. Those few adherents of Orthodox Judaism who may embrace intolerance & even violence will have valid reasons, from their own religious perspective, to dismiss Sacks' arguments.
In the end, Rabbi Sacks, despite his Orthodox credentials, is not so much a representative of Judaism as a creative, engaged thinker working with the resources at hand. For the rest of us, his voice is not only worth hearing but may be an inspiration to join in, drawing on our own resources whatever they may be,in the vital, necessary activity of "global conversation".
Tolerance in an age of extremism - By: katy murphy, 13 May 2004 In an age of extremism, "The Dignity of Difference" explores the need for the human race to become more tolerant & resprectful to those who are "different" from us. The key message is clear; that it is a mistake to attempt to impose a single way of lifein a plural word. Due to increased globalisation, we are more & more aware of othersin the world & we cannot help compare & contrast "us" & "them".
The terrifying reality of what happens when civilizations clash was made evidentin New York on September 11th. Sacks' book portrays a hope....a hope that the future is not inevitably a future of dispair where groups continue to be lockedin an ever-increasing circle of conflict & retaliation. He advocates that this cycle can be broken through systematic programmes of control, contribution, compassion, creativity, co-operation, conservation & conciliation. Each of the major monotheisms (Islam, Christianity & Judaism) hold what they believe is the ultimate exclusive "truth", but Sacks pleads for tolerance & understanding that each group has their own truth which is right for them. One thing that every human being shares is that we are all unique & different from every other person, & this difference should be celebrated with dignity & acceptance.
This book explores important issues that are relevent to everyone & anyone who has a stakein the future of the world. It is written by a Rabbi but it is not a book which spouts religious ideology. Instead it discusses the interactions of human beings with each other & with the world, & the waysin which we all need to be proactive if we are to avoid further clashes of civilization.
"The Dignity of Difference" - must read - By: Jonathan Samuel, 01 Oct 2002 This is a magnificent book.
The Chief Rabbi, Jonathan Sacks, has taken on some of the most fundemental questionsin Philosophy & Theologyin order to try & answer one basic but vital question about the future of our shared World: "Can we all live together peacefully - & if so how?"
Following a wave of anti-globalisation demonstrations, the bombing of the Twin Towersin New York & the subsequent "War on Terrorism" by the United States. Jonathan Sacks is asking the question "Does it have to be like that"?
In something of a "tour de force" (but not unusually for Rabbi Professor Sacks) he draws on modern & ancient writers, on Philosophers, Economists & Futurologists as well as on many traditional Jewish religious sources, commentaries & scholars.
In the course of seeking an approach that will work he introduces & argues for one or two refreshingly radical ideas challenging Platos idea of universal "Truth" as well as those people who claim a monopoly on spiritual truth.
This is an important book,in my opinion, asin it Chief Rabbi Professor Jonathan Sacks, a Jewish religious leader & modern scholar of some standing, systematically lays out a new religious & philosophical grounding from which interfaith dialogue & co-operation are possible. He calls for "a global conversation".
The book is not too long & is writtenin a clear & readable style.
