This volume features powerful essays by Edward Alexander on the phenomenon of anti-Zionism on the part of the Jewish intelligentsia. It also analyses the explosive growth of traditional anti-Semitism, especially in Europe, among intellectuals and Muslims. Alexander notes that anti-Zionism has established a presence even in Israel, where it frequently takes the form of intellectuals sympathizing with their country's enemies and perversely apologizing for their own existence. Alexander begins with an examination of the origins of Jewish self-hatred in nineteenth-century Europe. He then explores the mindset of disaffected Jews in reacting, or failing to react, to the two events that shape modern Jewry: the Holocaust and the founding of the State of Israel. The book concludes with a focus on contemporary anti-Zionism, including three essays about the role played by Jews in the Boycott, Divestment, and Sanctions Movement to expel Israel from the family of nations. A final essay addresses the need for American Jews to decide whether they are going to judge Judaism by the standards of The New York Times or The New York Times by the standards of Judaism.

This study defines the relationship between humanism and liberalism by comparing the two Victorian figures who were most concerned with the preservation of humanistic values in a free and democratic society: Matthew Arnold and John Stuart Mill. The book sets apart Arnold and Mill from their contemporaries and points out their similarities to one another in discussions of their theories of history, poetry, their celebration of the contemplative life and their willingness to welcome democracy. At the same time it examines the differences between the two men, which he uses to create a dialogue between humanism and liberalism on the question of how a high cultural ideal can be realized in democratic society.

The Subjection of Women, which Mill wrote in 1861 but did not publish until 1869, is one of the seminal texts of feminism and aroused more antagonism than anything Mill ever wrote. Conservatives predicted it would do to the English family what socialism would do to England's economy. Liberals believed that women would vote conservative. Many prominent Englishwomen, such as Charlotte Bronte, Elizabeth Barrett Browning, Christina Rossetti, and George Eliot, opposed women's suffrage. Even such advanced thinkers as Sigmund Freud were hostile to the book.In The Subjection of Women Mill argues with lucidity, force and more than usual metaphorical eloquence that "the principle which regulates the existing social relations between the two sexes-the legal subordination of one sex to the other-is wrong in itself, and now one of the chief hindrances to human improvement; and that it ought to be replaced by a principle of perfect equality..." Mill does battle on two fronts, that of intrinsic justice and that of utility. He sees the subjection of women as not only inherently wrong, but intertwined with all the evils of existing society. In support of his central principle, Mill argues that there is no basis in nature for the inferior status of women. He likens the position of the Victorian wife to that of a domestic slave and discourses on the debasing nature of all master-slave relations. He provides historical evidence of what women are capable of achieving and he speculates upon the benefits that will accrue to society as well as individuals from female emancipation, most especially from equality in marriage, which Mill describes as the only remaining legal form of slavery.This new critical edition shows that Mill's classic work has lost none of its relevance. The cross-disciplinary approach of the book can be useful in literature, history, or sociology courses as well as womens studies.

In this book of absorbing stories, Bruce Mazlish illuminates the lives of intellectual and political leaders with the penetrating light of psychohistory and in doing so illuminates our own lives as well. A pioneer in this field, Mazlish demonstrates that study of the origins of leaders their personal history can help us understand their work, and that only in a study of their context, can we grasp their impact on events. Mazlish brings the insights of psychoanalysis to bear on a wide spectrum of leaders, beginning with those who created the theories of psychoanalysis: Darwin, who began to uncover the story of the human species; Freud, whose theory of individual behavior was rooted in Darwin's evolutionary biology; and Nietzsche, whose philosophy can be seen as a precursor to Freud. He studies intellectual leaders whose work stimulated political change: Marx, who inspired a revolution and "a great secular religion"; Thoreau, who fantasized independence within a dependent life; Jevons, whose economic theories reflected a private tension between ambition and duty; and Weber, a man of reason and passion, whose theories emerged from personal traumas. A section on political leadership examines polar opposites: the raging mystic but opportunist Khomeini; and Orwell, whose hatred for totalitarianism was less fierce than his passive fear. A final section on the psychohistory of groups focuses on the United States, exploring the polarities of American life, its light-dark dichotomies. Mazlish finds that these ambivalences explain "the American psyche" from the Puritan's melancholy conscience and Washington's sense of parental betrayal that compelled a break with the father-mother country to Nixon's uncritical self-righteousness and his conviction of being always under attack.

This volume deals with the modern fate of the traditional conception of Jews as a covenanted people chosen to receive the Law, whose ultimate purpose is contributing to the universal salvation of mankind. The author shows how, under the influence of liberalism, rationalism, relativism, and other Enlightenment ideologies, this idea was distorted, denied, inverted, yet never entirely obliterated. In his discussions of modern Jewish thinkers and writers and the ideological and political struggles of Zionism and the state of Israel against enemies from without and from within, Alexander shows that the ancient idea of covenant is still alive today, if only in the assumption that Jewish life can lead somewhere so long as Jews remember that it began somewhere. Ranging from literary criticism and the history of ideas to journalism and politics, the book is unified by a point of view unabashedly espousing the Jewish idea and challenging its enemies.

This volume features powerful essays by Edward Alexander on the phenomenon of anti-Zionism on the part of the Jewish intelligentsia. It also analyzes the explosive growth of traditional anti-Semitism, especially in Europe, among intellectuals and Muslims. Alexander notes that anti-Zionism has established a presence even in Israel, where it frequently takes the form of intellectuals sympathizing with their country's enemies and perversely apologizing for their own existence. Alexander begins with an examination of the origins of Jewish self-hatred in nineteenth-century Europe. He then explores the mindset of disaffected Jews in reacting, or failing to react, to the two events that shape modern Jewry: the Holocaust and the founding of the State of Israel. The book concludes with a focus on contemporary anti-Zionism, including three essays about the role played by Jews in the Boycott, Divestment, and Sanctions Movement to expel Israel from the family of nations. A final essay addresses the need for American Jews to decide whether they are going to judge Judaism by the standards of The New York Times or The New York Times by the standards of Judaism.

This study defines the relationship between humanism and liberalism by comparing the two Victorian figures who were most concerned with the preservation of humanistic values in a free and democratic society: Matthew Arnold and John Stuart Mill. The book sets apart Arnold and Mill from their contemporaries and points out their similarities to one another in discussions of their theories of history, poetry, their celebration of the contemplative life and their willingness to welcome democracy. At the same time it examines the differences between the two men, which he uses to create a dialogue between humanism and liberalism on the question of how a high cultural ideal can be realized in democratic society.

In this book of absorbing stories, Bruce Mazlish illuminates the lives of intellectual and political leaders with the penetrating light of psychohistory and in doing so illuminates our own lives as well. A pioneer in this field, Mazlish demonstrates that study of the origins of leaders--their personal history--can help us understand their work, and that only in a study of their context, can we grasp their impact on events.

Mazlish brings the insights of psychoanalysis to bear on a wide spectrum of leaders, beginning with those who created the theories of psychoanalysis: Darwin, who began to uncover the story of the human species; Freud, whose theory of individual behavior was rooted in Darwin's evolutionary biology; and Nietzsche, whose philosophy can be seen as a precursor to Freud. He studies intellectual leaders whose work stimulated political change: Marx, who inspired a revolution and "a great secular religion"; Thoreau, who fantasized independence within a dependent life; Jevons, whose economic theories reflected a private tension between ambition and duty; and Weber, a man of reason and passion, whose theories emerged from personal traumas.

A section on political leadership examines polar opposites: the raging mystic but opportunist Khomeini; and Orwell, whose hatred for totalitarianism was less fierce than his passive fear. A final section on the psychohistory of groups focuses on the United States, exploring the polarities of American life, its light-dark dichotomies. Mazlish finds that these ambivalences explain "the American psyche"--from the Puritan's melancholy conscience and Washington's sense of parental betrayal that compelled a break with the father-mother country to Nixon's uncritical self-righteousness and his conviction of being always under attack.

A thorough examination of many aspects of morality through the lens of Christianity, this book, originally published in 1939, is philosophical in its approach to assessing religion. It compares moral traditions of many world religions and describes their changes over time as well. Written accessibly, this is a fascinating outlay of moral theology.

The incongruence if not antagonism between modern liberalism and the Jewish sense of the world has been most notably articulated by Lionel Trilling. Certainly the imaginative limitations and intellectual smugness he discerned in his own ideological party found a parallel, in his view, in the embrace of liberalism by the American Jewish community. The consequences of that embrace entail both a superficial intellectual and religious culture and a misunderstanding of the social and political dimensions of Judaism. In Classical Liberalism and the Jewish Tradition, Edward Alexander engages in a wide-ranging exploration of the roots of the fundamental antagonism between liberalism and Jewish tradition from the nineteenth century to the present day. Central to Alexander's arguments is his incisive critique of the distortion of modern Judaism as a child of the Enlightenment and the notion that specifically Jewish concerns, whether with Zionism, the Holocaust, or sacred and secular writings, constitute a narrow and parochial betrayal of liberal interests. The chapters are divided among political, religious, and literary subjects. The opening chapter on Mill's ambivalent attitude toward the Jews establishes terms of conflict between Judaism and liberal secularism and universality as do chapters on the antisemitism of Thomas Arnold and Marx and the more ambiguous Jewish self-identification of Disraeli. Alexander examines such disparate topics as the hostility to the idea of a Jewish state on the part of numerous Israeli intellectuals, the disdain among liberals toward the specifically Jewish dimension of the Holocaust, and the capitulation of the Modern Language Association to the anti-Zionism of Edward Said. Turning to the uneasy status of Jewish religious texts and secular literature as sources of cultural revitalization, Alexander deals with the attempt by the Israeli scholar Adin Steinsaltz to bring the Talmud to the attention of contemporary Jewish readers and includes a chapter on his nineteenth-century precursor Emanuel Deutsch and his relationship to George Eliot. An analysis of Ruth Wisse's efforts to establish a modern Jewish literary canon is rounded out by chapters on two of the major figures of that canon: Isaac Bashevis Singer and Philip Roth. While diverse in subject matter, Classical Liberalism and the Jewish Tradition is consistent in its unapologetic advocacy of a Jewish point of view and in its depth of scholarship in tracing the historical roots of contemporary attitudes and ideologies.

This pioneering effort links history and personality by pairing intellectual friends, most notably Lionel Trilling and Irving Howe, but also Thomas Carlyle and John Stuart Mill, D. H. Lawrence and Bertrand Russell, George Eliot and Emanuel Deutsch, Theodore Roethke and Robert Heilman. Chronologically the essays range from the early 1830s, when Carlyle and Mill discovered each other, to 1975, when Lionel Trilling died.The essay that gives this volume its title is also the most ambitious. Alexander examines Trilling and Howe in relation to one another and to Jewish quandaries, Henry James, politics and fiction, antisemitic writers, literary radicals, 1960s insurrectionists, the state of Israel, the nature of friendship itself.The chapter on the friendships (and ex-friendships) of Carlyle and Mill, Lawrence and Russell, views their stories against the background of the modern conflict between reason and feeling, positivism and imagination. Though some relationships began in adversity, they developed into friendships. This happened with Roethke and Heilman, and with Eliot and Deutsch. As a young woman, Eliot disparaged Jews as candidates for "extermination," but her friendship with the Talmudic scholar Deutsch changed her into one of the major Judeophiles of the Victorian period. The quartet of Carlyle and Mill, Lawrence and Russell shows how quickly-formed literary friendships, especially those based on hunger for disciples, can dissolve into ex-friendships. This volume offers new perspectives on leading literary figures and their relationship, and shows how friendship influences art.

The State of the Jews examines the current predicament of the Jewish people and the land of Israel, both of which still stand at the storm center of history, because Jews can never take the right to live as a natural right. The volume comprises celebrations and attacks. Edward Alexander celebrates writers like Abba Kovner, Cynthia Ozick, Ruth Wisse, and Hillel Halkin, who recognized in the foundation of Israel shortly after the destruction of European Jewry one of the few redeeming events in a century of blood and shame. He attacks Israel's external enemies busy planners of boycotts, brazen advocates of politicide, professorial apologists for suicide bombing and also its internal enemies. These are "anti-Zionist" Jews, devotees of lost causes willfully blind to the fact that Israel's creation was an event of biblical magnitude. Indifference to Jewish survival during World War II was the admitted moral failure of earlier American-Jewish intellectuals, but today's "progressives" and "New Diasporists" call indifference virtue, and mistake cowardice for courage. Because the new anti-Semitism, tightening the noose around Israel's throat, emanates mainly from liberals, Alexander analyzes both antisemitic and philosemitic strains in three prominent Victorian liberals: Thomas Arnold, his son Matthew, and John Stuart Mill. The main body of Alexander's book is divided generically into history, politics, and literature. At a deeper level, its chapters are integrated by the book's pervasive concern: the interconnectedness between the state of Israel and the spiritual state of contemporary Jewry.

Edward Alexander launches a counterattack in the war of ideas over Zionism, very much a warrior using words and ideas as his weapons. This book begins with a dissection of the first (1987) Intifada and deals with people and events through 1994, when Israel, having embraced the PLO, began their withdrawal from the disputed territories. Alexander shows how the Intifada proved to be a potent propaganda tool for its organizers. The spectacle of young Palestinians facing Israeli soldiers won for Arabs precisely the victory they had sought: it moved liberal, especially Jewish liberal, sympathy decisively to the side of the Palestinians. Alexander criticizes prominent figures in politics, journalism, education, and literature who express hatred of Jews, Judaism, and Israel. He gives special attention to major combatants in the Jewish wars such as the late Edward Said, Desmond Tutu, Patrick Buchanan, Alexander Cockburn, Michael Lerner, Noam Chomsky, and still more to certain personality types: the timorous Jew cloaking his timidity in the robes of the biblical prophet; the treacherous Jew presenting betrayal of his own people as ethical idealism; the Israelophobe parading as a dispassionate "critic of Israeli policies," the journalist exploiting the full public address and public relations systems provided by his profession. The recurring themes in Alexander's essays are the relations between American and Israeli Jews and the incorporation of anti-Zionism into liberalism, multiculturalism, and literary criticism. He analyzes the politically motivated distortion and exploitation of the Holocaust, the strategies of moral and political discrimination used against Israel, the self-deceptions by which prominent American and Israeli Jews evade the implications of such discrimination, and the growing impunity with which antisemitic tropes can be employed at both ends of the political spectrum. The author's new introduction traces these developments into the twenty-first century.

A thorough examination of many aspects of morality through the lens of Christianity, this book, originally published in 1939, is philosophical in its approach to assessing religion. It compares moral traditions of many world religions and describes their changes over time as well. Written accessibly, this is a fascinating outlay of moral theology.

Edward Alexander launches a counterattack in the war of ideas over Zionism, very much a warrior using words and ideas as his weapons. This book begins with a dissection of the first (1987) Intifada and deals with people and events through 1994, when Israel, having embraced the PLO, began their withdrawal from the disputed territories. Alexander shows how the Intifada proved to be a potent propaganda tool for its organizers. The spectacle of young Palestinians facing Israeli soldiers won for Arabs precisely the victory they had sought: it moved liberal, especially Jewish liberal, sympathy decisively to the side of the Palestinians. Alexander criticizes prominent figures in politics, journalism, education, and literature who express hatred of Jews, Judaism, and Israel. He gives special attention to major combatants in the Jewish wars such as the late Edward Said, Desmond Tutu, Patrick Buchanan, Alexander Cockburn, Michael Lerner, Noam Chomsky, and still more to certain personality types: the timorous Jew cloaking his timidity in the robes of the biblical prophet; the treacherous Jew presenting betrayal of his own people as ethical idealism; the Israelophobe parading as a dispassionate "critic of Israeli policies," the journalist exploiting the full public address and public relations systems provided by his profession. The recurring themes in Alexander's essays are the relations between American and Israeli Jews and the incorporation of anti-Zionism into liberalism, multiculturalism, and literary criticism. He analyzes the politically motivated distortion and exploitation of the Holocaust, the strategies of moral and political discrimination used against Israel, the self-deceptions by which prominent American and Israeli Jews evade the implications of such discrimination, and the growing impunity with which antisemitic tropes can be employed at both ends of the political spectrum. The author's new introduction traces these developments into the twenty-first century.

This pioneering effort links history and personality by pairing intellectual friends, most notably Lionel Trilling and Irving Howe, but also Thomas Carlyle and John Stuart Mill, D. H. Lawrence and Bertrand Russell, George Eliot and Emanuel Deutsch, Theodore Roethke and Robert Heilman. Chronologically the essays range from the early 1830s, when Carlyle and Mill discovered each other, to 1975, when Lionel Trilling died.

The essay that gives this volume its title is also the most ambitious. Alexander examines Trilling and Howe in relation to one another and to Jewish quandaries, Henry James, politics and fiction, antisemitic writers, literary radicals, 1960s insurrectionists, the state of Israel, the nature of friendship itself.

The chapter on the friendships (and ex-friendships) of Carlyle and Mill, Lawrence and Russell, views their stories against the background of the modern conflict between reason and feeling, positivism and imagination. Though some relationships began in adversity, they developed into friendships. This happened with Roethke and Heilman, and with Eliot and Deutsch. As a young woman, Eliot disparaged Jews as candidates for "extermination," but her friendship with the Talmudic scholar Deutsch changed her into one of the major Judeophiles of the Victorian period. The quartet of Carlyle and Mill, Lawrence and Russell shows how quickly-formed literary friendships, especially those based on hunger for disciples, can dissolve into ex-friendships. This volume offers new perspectives on leading literary figures and their relationship, and shows how friendship influences art.

The incongruence if not antagonism between modern liberalism and the Jewish sense of the world has been most notably articulated by Lionel Trilling. Certainly the imaginative limitations and intellectual smugness he discerned in his own ideological party found a parallel, in his view, in the embrace of liberalism by the American Jewish community. The consequences of that embrace entail both a superficial intellectual and religious culture and a misunderstanding of the social and political dimensions of Judaism. In Classical Liberalism and the Jewish Tradition, Edward Alexander engages in a wide-ranging exploration of the roots of the fundamental antagonism between liberalism and Jewish tradition from the nineteenth century to the present day.

Central to Alexander's arguments is his incisive critique of the distortion of modern Judaism as a child of the Enlightenment and the notion that specifically Jewish concerns, whether with Zionism, the Holocaust, or sacred and secular writings, constitute a narrow and parochial betrayal of liberal interests. The chapters are divided among political, religious, and literary subjects. The opening chapter on Mill's ambivalent attitude toward the Jews establishes terms of conflict between Judaism and liberal secularism and universality as do chapters on the antisemitism of Thomas Arnold and Marx and the more ambiguous Jewish self-identification of Disraeli.

Alexander examines such disparate topics as the hostility to the idea of a Jewish state on the part of numerous Israeli intellectuals, the disdain among liberals toward the specifically Jewish dimension of the Holocaust, and the capitulation of the Modern Language Association to the anti-Zionism of Edward Said. Turning to the uneasy status of Jewish religious texts and secular literature as sources of cultural revitalization, Alexander deals with the attempt by the Israeli scholar Adin Steinsaltz to bring the Talmud to the attention of contemporary Jewish readers and includes a chapter on his nineteenth-century precursor Emanuel Deutsch and his relationship to George Eliot. An analysis of Ruth Wisse's efforts to establish a modern Jewish literary canon is rounded out by chapters on two of the major figures of that canon: Isaac Bashevis Singer and Philip Roth.

While diverse in subject matter, Classical Liberalism and the Jewish Tradition is consistent in its unapologetic advocacy of a Jewish point of view and in its depth of scholarship in tracing the historical roots of contemporary attitudes and ideologies.

Essays on the medieval chronicle tradition, shedding light on history writing, manuscript studies and the history of the book, and the post-medieval reception of such texts. The histories of chronicles composed in England during the fourteenth and fifteenth centuries and onwards, with a focus on texts belonging to or engaging with the Prose Brut tradition, are the focus of this volume. The contributors examine the composition, dissemination and reception of historical texts written in Anglo-Norman, Latin and English, including the Prose Brut chronicle (c. 1300 and later), Castleford's Chronicle (c. 1327),and Nicholas Trevet's Les Cronicles (c. 1334), looking at questions of the processes of writing, rewriting, printing and editing history. They cross traditional boundaries of subject and period, taking multi-disciplinary approaches to their studies in order to underscore the (shifting) historical, social and political contexts in which medieval English chronicles were used and read from the fourteenth century through to the present day. As such, the volume honours the pioneering work of the late Professor Lister M. Matheson, whose research in this area demonstrated that a full understanding of medieval historical literature demands attention to both the content of theworks in question and to the material circumstances of producing those works. JACLYN RAJSIC is a Lecturer in Medieval Literature in the School of English and Drama at Queen Mary University of London; ERIK KOOPER taughtOld and Middle English at Utrecht University until his retirement in 2007; DOMINIQUE HOCHE Is an Associate Professor at West Liberty University in West Virginia. Contributors: Elizabeth J. Bryan, Caroline D. Eckhardt,A.S.G. Edwards, Dan Embree, Alexander L. Kaufman, Edward Donald Kennedy, Erik Kooper, Julia Marvin, William Marx, Krista A. Murchison, Heather Pagan, Jaclyn Rajsic, Christine M. Rose, Neil Weijer

Sir James Edward Alexander (1803 85), an officer in the British Army, travelled the world extensively and published over a dozen fascinating accounts of his journeys. A passionate and intrepid explorer, Alexander was instrumental in ensuring the safe transfer of Cleopatra's Needle from Egypt to England in 1877. Demonstrating the same humour with which his writing is imbued, he later buried pictures of the twelve most beautiful English women of the time at the base of the Needle. Published in 1833, this two-volume work offers insights into the landscapes, peoples and practices of the Americas. With wit and eloquence, Alexander takes the reader with him on his adventures, but also provides significant commentary on the slave populations he encountered. Volume 1 covers Alexander's journey through South America and the Caribbean.

Sir James Edward Alexander (1803 85), an officer in the British Army, travelled the world extensively and published over a dozen fascinating accounts of his journeys. A passionate and intrepid explorer, Alexander was instrumental in ensuring the safe transfer of Cleopatra's Needle from Egypt to England in 1877. Demonstrating the same humour with which his writing is imbued, he later buried pictures of the twelve most beautiful English women of the time at the base of the Needle. Published in 1833, this two-volume work offers insights into the landscapes, peoples and practices of the Americas. With wit and eloquence, Alexander takes the reader with him on his adventures, but also provides significant commentary on the slave populations he encountered. Volume 2 covers Alexander's journey through North America and his return to England.

The Subjection of Women, which Mill wrote in 1861 but did not publish until 1869, is one of the seminal texts of feminism and aroused more antagonism than anything Mill ever wrote. Conservatives predicted it would do to the English family what socialism would do to England's economy. Liberals believed that women would vote conservative. Many prominent Englishwomen, such as Charlotte Bronte, Elizabeth Barrett Browning, Christina Rossetti, and George Eliot, opposed women's suffrage. Even such advanced thinkers as Sigmund Freud were hostile to the book.

In The Subjection of Women Mill argues with lucidity, force and more than usual metaphorical eloquence that "the principle which regulates the existing social relations between the two sexes-the legal subordination of one sex to the other-is wrong in itself, and now one of the chief hindrances to human improvement; and that it ought to be replaced by a principle of perfect equality..." Mill does battle on two fronts, that of intrinsic justice and that of utility. He sees the subjection of women as not only inherently wrong, but intertwined with all the evils of existing society. In support of his central principle, Mill argues that there is no basis in nature for the inferior status of women. He likens the position of the Victorian wife to that of a domestic slave and discourses on the debasing nature of all master-slave relations. He provides historical evidence of what women are capable of achieving and he speculates upon the benefits that will accrue to society as well as individuals from female emancipation, most especially from equality in marriage, which Mill describes as the only remaining legal form of slavery.

This new critical edition shows that Mill's classic work has lost none of its relevance. The cross-disciplinary approach of the book can be useful in literature, history, or sociology courses as well as womens studies.

The State of the Jews examines the current predicament of the Jewish people and the land of Israel, both of which still stand at the storm center of history, because Jews can never take the right to live as a natural right.

The volume comprises celebrations and attacks. Edward Alexander celebrates writers like Abba Kovner, Cynthia Ozick, Ruth Wisse, and Hillel Halkin, who recognized in the foundation of Israel shortly after the destruction of European Jewry one of the few redeeming events in a century of blood and shame. He attacks Israel's external enemies--busy planners of boycotts, brazen advocates of politicide, professorial apologists for suicide bombing--and also its internal enemies. These are "anti-Zionist" Jews, devotees of lost causes willfully blind to the fact that Israel's creation was an event of biblical magnitude. Indifference to Jewish survival during World War II was the admitted moral failure of earlier American-Jewish intellectuals, but today's "progressives" and "New Diasporists" call indifference virtue, and mistake cowardice for courage.

Because the new anti-Semitism, tightening the noose around Israel's throat, emanates mainly from liberals, Alexander analyzes both antisemitic and philosemitic strains in three prominent Victorian liberals: Thomas Arnold, his son Matthew, and John Stuart Mill. The main body of Alexander's book is divided generically into history, politics, and literature. At a deeper level, its chapters are integrated by the book's pervasive concern: the interconnectedness between the state of Israel and the spiritual state of contemporary Jewry.