Yitzchak Blau wrote an article titled "Flexibility With a Firm Foundation: On Maintaining Jewish Dogma" where he discusses Marc Shapiro's recent book "The Limits of Orthodox Theology" and why Judaism must have a basic dogmatic core even if that core isn't necessarily as the Rambam described it in his famous set of thirteen.
As I wrote to the individual who sent me this article (with minor editing):
I actually have read Shapiro's book, it is an interesting topic and he does prove his case well, as the author of this article confirms. I also do see dogma in Judaism as an important part of its growth and continuance historically, however, I am not convinced that it is a necessary aspect for Jewish life indefinitely. It is also true, as the author states, that without an ideology of some sort, Jewish practices do become mindless behaviorism. And that is a situation that I do not desire. It is my goal to replace (at least in my own mind, but perhaps for others if they are so interested) new reasons for being traditional and continuing traditional activities without the burden of heavy insoluble dogma.
It is certain that this type of activity of making new reasons for continuing old practices has happened again and again in Jewish history. There are so many interpretations and new "insights" into customs and halachot that in many instances the original reasons for a custom have been lost to us.
I see all of Jewish history in a different light from most Orthodox rabbis and scholars. Judaism, either in terms of practice or belief, did not exist at its inception or over the centuries as it does today. There was a long evolutionary progression where practices and beliefs were created and ignored and where Judaism split and rejoined where some branches died out and other branches flourished. It is my view, for instance, that neither Pharisaism or Sadducism is the "correct" brand of Judaism, but that both are equally valid expressions of the same basic trunk. Neither Hasidism or the Misnagdim were "correct," they just took the source material and went different ways with it.
In this way, I can take ALL of historic Jewish expression and make it my own without declaring one sort heresy or apostasy as those terms cannot apply in my conceptions of Judaism. Judaism is the expressions of the Jewish people as they searched for meaning in the world and held together as a people. In the classic Hegelian sense, to understand Judaism is not to understand "correct" halacha and hashkafa, but to understand the whole progression of thoughts and practices as they formed through history and will continue to form into the future.
My orthopraxy is not the orthopraxy of mindless machinations but the understanding that every Jewish thing I do reaches and connects me back to my People's deepest past and secures it towards the unknowable future.