In ten brilliant essays, Jan Assmann explores the connections between religion, culture, and memory. Building on Maurice Halbwachs's idea that memory, like language, is a social phenomenon as well as an individual one, he argues that memory has a cultural dimension too. He develops a persuasive view of the life of the past in such surface phenomena as codes, religious rites and festivals, and canonical texts on the one hand, and in the Freudian psychodrama of repressing and resurrecting the past on the other. Whereas the current fad for oral history inevitably focuses on the actual memories of the last century or so, Assmann presents a commanding view of culture extending over five thousand years. He focuses on cultural memory from the Egyptians, Babylonians, and the Osage Indians down to recent controversies about memorializing the Holocaust in Germany and the role of memory in the current disputes between Israelis and Palestinians in the Middle East and between Protestants and Catholics in Northern Ireland.

Now available to an English-speaking audience, this book presents a groundbreaking theoretical analysis of memory, identity, and culture. It investigates how cultures remember, arguing that human memory exists and is communicated in two ways, namely inter-human interaction and in external systems of notation, such as writing, which can span generations. Dr. Assmann defines two theoretical concepts of cultural memory, differentiating between the long-term memory of societies, which can span up to 3,000 years, and communicative memory, which is typically restricted to 80-100 years. He applies this theoretical framework to case studies of four specific cultures, illustrating the function contexts and specific achievements, including the state, international law, religion, and science. Ultimately, his research demonstrates that memory is not simply a means of retaining information, but rather a force that can shape cultural identity and allow cultures to respond creatively to both daily challenges and catastrophic changes.

The shift from polytheism to monotheism changed the world radically. Akhenaten and Moses-a figure of history and a figure of tradition-symbolize this shift in its incipient, revolutionary stages and represent two civilizations that were brought into the closest connection as early as the Book of Exodus, where Egypt stands for the old world to be rejected and abandoned in order to enter the new one.The seven chapters of this seminal study shed light on the great transformation from different angles. Between Egypt in the first chapter and monotheism in the last, five chapters deal in various ways with the transition from one to the other, analyzing the Exodus myth, understanding the shift in terms of evolution and revolution, confronting Akhenaten and Moses in a new way, discussing Karl Jaspers' theory of the Axial Age, and dealing with the eighteenth-century view of the Egyptian mysteries as a cultural model.

Over the last few decades, vibrant debates regarding post-secularism have found inspiration and provocation in the works of Sigmund Freud. A new interest in psychoanalysis's relation to society has emerged, allowing Freud’s account of the interdependence of religion, ethics, and violence to gain currency in recent debates on modernity. In that context, the pivotal role of Freud’s masterpiece, Moses and Monotheism, is widely recognized. Freud and Monotheism critically examines a range of discourses surrounding Freud and Moses, taking as its entry point Freud’s relations to Judaism, his conception of tradition and history, his theory of the mind, and his model of transgenerational inheritance. Highlighting the broad impact of Moses and Monotheism across the humanities, contributors from philosophy, comparative literature, cultural studies, Jewish studies, psychoanalysis, and Egyptology come together to illuminate Freud’s book and the modern world with which it grapples.

Now available to an English-speaking audience, this book presents a groundbreaking theoretical analysis of memory, identity, and culture. It investigates how cultures remember, arguing that human memory exists and is communicated in two ways, namely inter-human interaction and in external systems of notation, such as writing, which can span generations. Dr. Assmann defines two theoretical concepts of cultural memory, differentiating between the long-term memory of societies, which can span up to 3,000 years, and communicative memory, which is typically restricted to 80-100 years. He applies this theoretical framework to case studies of four specific cultures, illustrating the function contexts and specific achievements, including the state, international law, religion, and science. Ultimately, his research demonstrates that memory is not simply a means of retaining information, but rather a force that can shape cultural identity and allow cultures to respond creatively to both daily challenges and catastrophic changes.

First English-language edition, with revisions and additions by the author.This classic work by one of the world's most distinguished Egyptologists was first published in German in 1984. The Search for God in Ancient Egypt offers a distillation of Jan Assmann's views on ancient Egyptian religion, with special emphasis on theology and piety. Deeply rooted in the texts of ancient Egypt and thoroughly informed by comparative religion, theology, anthropology, and semiotic analysis, Assmann's interpretations reveal the complexity of Egyptian thought in a new way.Assmann takes special care to distinguish between the "implicit" theology of Egyptian polytheism and the "explicit" theology that is concerned with exploring the problem of the divine. His discussion of polytheism and mythology addresses aspects of ritual, the universe, and myth; his consideration of explicit theology deals with theodicy and the specifics of Amarna religion.

Nothing has so radically transformed the world as the distinction between true and false religion. In this nuanced consideration of his own controversial "Moses the Egyptian," renowned Egyptologist Jan Assmann answers his critics, extending and building upon ideas from his previous book. Maintaining that it was indeed the Moses of the Hebrew Bible who introduced the true-false distinction in a permanent and revolutionary form, Assmann reiterates that the price of this monotheistic revolution has been the exclusion, as paganism and heresy, of everything deemed incompatible with the truth it proclaims. This exclusion has exploded time and again into violence and persecution, with no end in sight. Here, for the first time, Assmann traces the repeated attempts that have been made to do away with this distinction since the early modern period. He explores at length the notions of primary versus secondary religions, of "counter-religions," and of book religions versus cultic religions. He also deals with the entry of ethics into religion's very core. Informed by the debate his own work has generated, he presents a compelling lesson in the fluidity of cultural identity and beliefs.

A groundbreaking account of how the Book of Exodus shaped fundamental aspects of Judaism, Christianity, and Islam The Book of Exodus may be the most consequential story ever told. But its spectacular moments of heaven-sent plagues and parting seas overshadow its true significance, says Jan Assmann, a leading historian of ancient religion. The story of Moses guiding the enslaved children of Israel out of captivity to become God's chosen people is the foundation of an entirely new idea of religion, one that lives on today in many of the world's faiths. First introduced in Exodus, new ideas of faith, revelation, and above all covenant transformed basic assumptions about humankind's relationship to the divine and became the bedrock of Judaism, Christianity, and Islam.

"Human beings," the acclaimed Egyptologist Jan Assmann writes, "are the animals that have to live with the knowledge of their death, and culture is the world they create so they can live with that knowledge." In his new book, Assmann explores images of death and of death rites in ancient Egypt to provide startling new insights into the particular character of the civilization as a whole.

Drawing on the unfamiliar genre of the death liturgy, he arrives at a remarkably comprehensive view of the religion of death in ancient Egypt. Assmann describes in detail nine different images of death: death as the body being torn apart, as social isolation, the notion of the court of the dead, the dead body, the mummy, the soul and ancestral spirit of the dead, death as separation and transition, as homecoming, and as secret. Death and Salvation in Ancient Egypt also includes a fascinating discussion of rites that reflect beliefs about death through language and ritual.

A groundbreaking account of how the Book of Exodus shaped fundamental aspects of Judaism, Christianity, and Islam The Book of Exodus may be the most consequential story ever told. But its spectacular moments of heaven-sent plagues and parting seas overshadow its true significance, says Jan Assmann, a leading historian of ancient religion. The story of Moses guiding the enslaved children of Israel out of captivity to become God's chosen people is the foundation of an entirely new idea of religion, one that lives on today in many of the world's faiths. The Invention of Religion sheds new light on ancient scriptures to show how Exodus has shaped fundamental understandings of monotheistic practice and belief. Assmann delves into the enduring mythic power of the Exodus narrative, examining the text's compositional history and calling attention to distinctive motifs and dichotomies: enslavement and redemption; belief and doubt; proper worship and idolatry; loyalty and betrayal. Revelation is a central theme--the revelation of God's power in miracles, of God's presence in the burning bush, and of God's chosen dwelling among the Israelites in the vision of the tabernacle. Above all, it is God's covenant with Israel-the binding obligation of the Israelites to acknowledge God as their redeemer and obey His law-that is Exodus's most encompassing and transformative idea, one that challenged basic assumptions about humankind's relationship to the divine in the ancient world. The Invention of Religion is a powerful account of how ideas of faith, revelation, and covenant, first introduced in Exodus, shaped Judaism and were later adopted by Christianity and Islam to form the bedrock of the world's Abrahamic religions.

"Perhaps Hermeticism has fascinated so many people precisely because it has made it possible to produce many analogies and relationships to various traditions: to Platonism in its many varieties, to Stoicism, to Gnostic ideas, and even to certain Aristotelian doctrines. The Gnostic, the esoteric, the Platonist, or the deist has each been able to find something familiar in the writings. One just had to have a penchant for remote antiquity, for the idea of a Golden Age, in order for Hermeticism, with its aura of an ancient Egyptian revelation, to have enjoyed such outstanding success." from the Introduction

Hermes Trismegistus, "thrice-great Hermes," emerged from the amalgamation of the wisdom gods Hermes and Thoth and is one of the most enigmatic figures of intellectual history. Since antiquity, the legendary "wise Egyptian" has been considered the creator of several mystical and magical writings on such topics as alchemy, astrology, medicine, and the transcendence of God. Philosophers of the Renaissance celebrated Hermes Trismegistus as the founder of philosophy, Freemasons called him their forefather, and Enlightenment thinkers championed religious tolerance in his name. To this day, Hermes Trismegistus is one of the central figures of the occult his name is synonymous with the esoteric.

In this scholarly yet accessible introduction to the history of Hermeticism and its mythical founder, Florian Ebeling provides a concise overview of the Corpus Hermeticum and other writings attributed to Hermes. He traces the impact of Christian and Muslim versions of the figure in medieval Europe, the power of Hermeticism and Paracelsian belief in Renaissance thought, the relationship to Pietism and to Freemasonry in early modern Europe, and the relationship to esotericism and semiotics in the modern world."

Standing at the very foundation of monotheism, and so of Western culture, Moses is a figure not of history, but of memory. As such, he is the quintessential subject for the innovative historiography Jan Assmann both defines and practices in this work, the study of historical memory--a study, in this case, of the ways in which factual and fictional events and characters are stored in religious beliefs and transformed in their philosophical justification, literary reinterpretation, philological restitution (or falsification), and psychoanalytic demystification. To account for the complexities of the foundational event through which monotheism was established, Moses the Egyptian goes back to the short-lived monotheistic revolution of the Egyptian king Akhenaten (1360-1340 B.C.E.). Assmann traces the monotheism of Moses to this source, then shows how his followers denied the Egyptians any part in the origin of their beliefs and condemned them as polytheistic idolaters. Thus began the cycle in which every "counter-religion," by establishing itself as truth, denounced all others as false. Assmann reconstructs this cycle as a pattern of historical abuse, and tracks its permutations from ancient sources, including the Bible, through Renaissance debates over the basis of religion to Sigmund Freud's Moses and Monotheism. One of the great Egyptologists of our time, and an exceptional scholar of history and literature, Assmann is uniquely equipped for this undertaking--an exemplary case study of the vicissitudes of historical memory that is also a compelling lesson in the fluidity of cultural identity and beliefs.

Nothing has so radically transformed the world as the distinction between true and false religion. In this nuanced consideration of his own controversial "Moses the Egyptian," renowned Egyptologist Jan Assmann answers his critics, extending and building upon ideas from his previous book. Maintaining that it was indeed the Moses of the Hebrew Bible who introduced the true-false distinction in a permanent and revolutionary form, Assmann reiterates that the price of this monotheistic revolution has been the exclusion, as paganism and heresy, of everything deemed incompatible with the truth it proclaims. This exclusion has exploded time and again into violence and persecution, with no end in sight. Here, for the first time, Assmann traces the repeated attempts that have been made to do away with this distinction since the early modern period. He explores at length the notions of primary versus secondary religions, of "counter-religions," and of book religions versus cultic religions. He also deals with the entry of ethics into religion's very core. Informed by the debate his own work has generated, he presents a compelling lesson in the fluidity of cultural identity and beliefs.

"Perhaps Hermeticism has fascinated so many people precisely because it has made it possible to produce many analogies and relationships to various traditions: to Platonism in its many varieties, to Stoicism, to Gnostic ideas, and even to certain Aristotelian doctrines. The Gnostic, the esoteric, the Platonist, or the deist has each been able to find something familiar in the writings. One just had to have a penchant for remote antiquity, for the idea of a Golden Age, in order for Hermeticism, with its aura of an ancient Egyptian revelation, to have enjoyed such outstanding success." from the Introduction

Hermes Trismegistus, "thrice-great Hermes," emerged from the amalgamation of the wisdom gods Hermes and Thoth and is one of the most enigmatic figures of intellectual history. Since antiquity, the legendary "wise Egyptian" has been considered the creator of several mystical and magical writings on such topics as alchemy, astrology, medicine, and the transcendence of God. Philosophers of the Renaissance celebrated Hermes Trismegistus as the founder of philosophy, Freemasons called him their forefather, and Enlightenment thinkers championed religious tolerance in his name. To this day, Hermes Trismegistus is one of the central figures of the occult his name is synonymous with the esoteric.

In this scholarly yet accessible introduction to the history of Hermeticism and its mythical founder, Florian Ebeling provides a concise overview of the Corpus Hermeticum and other writings attributed to Hermes. He traces the impact of Christian and Muslim versions of the figure in medieval Europe, the power of Hermeticism and Paracelsian belief in Renaissance thought, the relationship to Pietism and to Freemasonry in early modern Europe, and the relationship to esotericism and semiotics in the modern world."

First English-language edition, with revisions and additions by the author.This classic work by one of the world's most distinguished Egyptologists was first published in German in 1984. The Search for God in Ancient Egypt offers a distillation of Jan Assmann's views on ancient Egyptian religion, with special emphasis on theology and piety. Deeply rooted in the texts of ancient Egypt and thoroughly informed by comparative religion, theology, anthropology, and semiotic analysis, Assmann's interpretations reveal the complexity of Egyptian thought in a new way.Assmann takes special care to distinguish between the "implicit" theology of Egyptian polytheism and the "explicit" theology that is concerned with exploring the problem of the divine. His discussion of polytheism and mythology addresses aspects of ritual, the universe, and myth; his consideration of explicit theology deals with theodicy and the specifics of Amarna religion.

Inhalt: Voraussetzungen und Umfeld: Alter Orient und A"gypten - Von der Antike in die Neuzeit und zurA1/4ck - Kulturelle Geographie - Gegenwelten in Bildern: Griechenland - Gegenwelten in Bildern: Rom Die Griechen haben, seit der frA1/4hen archaischen Zeit, ihre Welt in einem eminenten MaA in Bildern begriffen. In Bildern von sich selbst und Gegenbildern zu sich selbst. Die Selbstbilder sind seit Jahrhunderten bewundert und analysiert worden. Hier geht es um die Gegenbilder. Weitgehend waren es Wertvorsstellungen der eigenen Kultur, die dann durch neue Normen und Verhaltensmuster in die Gegenwelt der groAen Antipoden projiziert wurden. Gerade weil es abgedrAngte Ideale und latente MAglichkeiten der eigenen Kultur waren, gewannen sie solche Faszination und AktualitAt.

Die alten Agypter gingen davon aus, den Tod behandeln und den Verstorbenen in den heilvollen Zustand eines "Verklarten Geistes" uberfuhren zu konnen. Das geschah in Ritualen, bei denen auch sehr umfangreiche Rezitationen eingesetzt wurden. Diese Totenliturgien oder "Verklarungen," die wichtigste Quelle fur Totenglauben und Jenseitsvorstellungen der Agypter, werden hier zum ersten Mal gesammelt und in einer ausfuhrlich kommentierten Edition vorgelegt. Sie verteilen sich auf zwei Ritualkontexte die "Stundenwachen" zum Abschluss des Balsamierungsrituals und den Opferkult im Grabe. Der erste Band der auf drei Bande angelegten Edition enthalt Totenliturgien des Mittleren Reichs (2000-1750 v. Chr.).

"Der Begriff "Altagyptische Literatur" ist vieldeutig und der Umfang der damit bezeichneten Texte wird in fast jeder einschlagigen Veroffentlichung anders bestimmt." Mit diesen Worten umschrieb Jan Assmann ein Problem der Agyptologie. Eberhard Otto, dessen Andenken dieser Band gewidmet ist, hat sich den damit verbundenen Fragen in seiner Lehr- und Forschungstatigkeit in besonderem Masse verbunden gefuhlt. Ein Seminar, das ihm durchzufuhren nicht mehr vergonnt war, hatte er unter dem Titel der Gedenkschrift angekundigt. Sein letzter Aufsatz, der hier veroffentlicht wird, ist ebenfalls diesem Thema gewidmet. Dreissig Wissenschaftler, Agyptologen, Koptologen, Demotisten und Alttestamentler stellen hier anhand von Material aus allen Perioden der agyptischen Literaturgeschichte uns aus einer Vielzahl von Traditionsbereichen Fragen an die agyptische Literatur und geben damit der Diskussion daruber anregende Denkanstosse.

Altagyptische Totenliturgien sind kultische Rezitationen, die an Verstorbene gerichtet sind und ihren Status als "verklarte Ahnengeister" im Sinne einer performativen Beschreibung bewirken sollen. Diese Texte geben uns den ausfuhrlichsten Einblick in die Riten und die Vorstellungswelt der altagyptischen Totenreligion. Der vorliegende Band enthalt Totenliturgien aus spatzeitlichen Ritualpapyri des Osiriskultes, die z. T. bis auf die Pyramidentexte des Alten Reichs zuruckgehen.

La mise en uvre de moyens de survivre par dela la mort, question centrale de la culture egyptienne, a ete le biais pour rendre traitable cette realite incontournable du destin humain. Laissant de cote l'apparat qui entoure le mort en Egypte, ses "monuments d'eternite," Jan Assmann a analyse a travers les textes funeraires, particulierement les Textes des sarcophages, premier temoignage de la " demo-tisation " de pratiques d'abord reservees au seul pharaon, le role des " liturgies funeraires ." Ces recitations rituelles, paroles que l'ecriture rend permanentes et performatives, octroient au defunt un statut dans la societe des hommes comme des dieux, en tant qu'esprit glorifie.