By Steven E. Aschheim
Scholem, Arendt, KlempererIntimate Chronicles in Turbulent TimesSteven E. AschheimThe method 3 renowned German-Jewish intellectuals faced Nazism, as printed via their intimate writings.Through an exam of the extraordinary diaries and letters of 3 amazing and special German-Jewish thinkers -- Gershom Scholem, Hannah Arendt, and Victor Klemperer -- Steven E. Aschheim illuminates what those intimate writings show approximately their evolving identities and international perspectives as they wrestled with the which means of being either German and Jewish in Hitler's 3rd Reich. In recounting how their own and personal selves replied to the general public stories those writers confronted, their letters and diaries offer a impressive composite portrait. Scholem, a student of Jewish mysticism and the religious traditions of Judaism; Arendt, a political and social thinker; and Klemperer, a professor of literature and philology, have been all hugely articulate German-Jewish intellectuals, clever observers, and acute analysts of the pathologies and precise contours in their occasions. From their intimate writings Aschheim constructs a revealing "history from inside of" that sheds new gentle at the complexity and drama of the 20th-century ecu and Jewish experience.Steven E. Aschheim holds the Vigevani Chair of eu reports and teaches within the division of background on the Hebrew college, Jerusalem. he's writer of Brothers and Strangers: The East ecu Jew in German and German-Jewish cognizance, 1800--1923; The Nietzsche Legacy in Germany, 1890--1990; and tradition and disaster: German and Jewish Confrontations with nationwide Socialism and different Crises.Published in organization with Hebrew Union College--Jewish Institute of faith, CincinnatiMay 2001120 pages, five 0.5 x eight half, indexcloth 0-253-33891-3 $19.95 s / £15.50
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Additional info for Scholem, Arendt, Klemperer: Intimate Chronicles in Turbulent Times
To hold as necessary a ‘synthesis’ of Judaism with ‘West European’ truths. . There is nothing from Western Europe that needs to be brought into Judaism. ” 55 As early as October 1916, Scholem formulated a position to which, I believe, he adhered all his life: the nation, ¤lled with religious content, was not a ®eeting construction but an “essential determining force [Wesensbestimmung] of the inner form of Judaism. ” 56 Scholem, it is true, later adumbrated a conception in which Judaism contained an historical openness; but this openness operated within a given structure.
I envy your tact and generosity which I would have been unable to mobilize in writing about this rather scandalous book. The title is really a perfect Chuzpa. Freud all his life considered himself a Jew and nothing else. If I have any occasion . . ” 107 Gay’s strongest statement reads thus: “Why were Germany’s Jews so blind, so self-deluded? Did they really believe they were Germans or was this so-called conviction only a pure convenience, an intellectual laziness, if one does not want to characterise it even more sharply as high treason?
Scholem’s answers to the questions, controversial as they may have been, were clear. His very early departure for Palestine in 1923 left little room for doubt. ) Scholem’s magisterial scholarship aside, his very early dismissal, his unswerving proclamations on the impossibility, of the German-Jewish dialogue, accompanied by the act of aliyah, has given him a certain moral stature, the reputation of something of a clairvoyant. ”86 To be sure, Scholem’s Zionist narrative rendered him sensitive to currents hostile to Jews.