In this paper, I examine the relationship of Biblical interpretations of Judaism and the Syriac Church Fathers (until the Amoraic era or the 4th century) by comparing interpretations or images of Moses in the golden calf story in the Book of Exodus Chapter 32. This story was very controversial even in Judaism, and was often used by Christianity for attacking Judaism.
In all interpretations mentioned in this paper, Moses is always respected and he is not held responsible for the event. In addition, Moses in Jewish interpretations plays a very important role akin to that of God for the Israelites, and he even criticizes God for His blame for the story. The Syriac Church Fathers also describe Moses as God for Israelites; they sometimes use the Jewish interpretation, while also depriving him of his Jewishness and setting him in Christendom.

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Our aim is to explore Rosenzweig's statement that “the new thinking” consists of the act of narration and to examine his philosophical position through his arguments on Biblical narration.
In “New Thinking”(1925), written as a supplementary essay to his main work The Star of Redemption (1921), Rosenzweig presented his philosophy of speech-thinking. In approaching the matter of speech-thinking, we must start with the question of the narrator. Rosenzweig made it clear that the reader who hears the words of the Biblical narration him- or herself becomes a narrator who responds to the hearer. Through his lecture on the Bible, Rosenzweig revealed the significance of the narrative act; he argued that Biblical narration transforms distant hearers into collaborators or partners in the diachronic dialogue. The words presuppose the existence of another person as a hearer.
We must also look closely at the question of temporality in Rosenzweig's essays on the Bible, which is included in the question of speech-thinking and which makes it possible for us to elucidate the significance of Biblical narration. This assertion forms the basis of Rosenzweig's philosophy, which indicates that “the new thinking” is in fact a philosophy of experience.

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In this paper, we deal with the Eros in Emmanuel Levinas's philosophy, especially in one of his main work Totality and Infinity. In recent years, many studies have been conducted to investigate the levinasian Eros. But most of these still tend to connect the Eros with Fecundity. Against those studies, we wonder if the levinasian Eros has only meaning to give birth, or if the feminine that Levinas described is only the being that give birth, and if he fails to get at the nature of erotic phenomena after all, etc...
We answer these questions, connecting the Eros with the relation to the Face of the Other. In so doing, we pay attention to two points: 1) the Third in the relation to the Face of the Other, 2) the obscene in voluptuousness. These are the essence to levinasian thought of the Eros. And in this paper, the meaning of “Beyond the Face” is investigated in this point of view, too. In conclusion, an emergence of the obscene needs to a denial of the Face of the Other and of its publicness. This is the meaning of Beyond the Face, in our viewpoint.

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In the exhibition gallery of Sydney Jewish Museum, the images of two Japanese ‘Righteous’ hang next to each other: one is Chiune Sugihara (1900-86) now famous the world over, and the other is Mitsugi Shibata (1910-77) who, in contrast, has remained entirely obscure even to the Japanese public. Much of the literature produced to date on Jewish residents in wartime Shanghai, however, has celebrated Shibata for saving over 20,000 Shanghai Jews from an egregious extermination plan, ostensibly elaborated by S. S. Colonel Josef Meisinger.
Far from refuting the humanitarian aspects of Shibata's actions, this article attempts to reconstruct the events in which he was involved in a different way to that of existing works, notably The Fugu Plan (1979) by Marvin Tokayer and Mary Shwartz.
Using testimony left by Shibata's widow as well as some diplomatic archives of the Ministry of Foreign Affairs of Japan, the present account will provide a unique insight, from within Japan, into the reality of the ambiguous ‘Shibata Affair’, which took place during the summer of 1942 in Shanghai.

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