The Ugliness of Moses Mendelssohn examines the idea of ugliness through four angles: philosophical aesthetics, early anthropology, physiognomy and portraiture in the eighteenth-century. Highlighting a theory that describes the benefit of encountering ugly objects in art and nature, eighteenth-century German Jewish philosopher Moses Mendelssohn recasts ugliness as a positive force for moral education and social progress. According to his theory, ugly objects cause us to think more and thus exercise-and expand-our mental abilities. Known as ugly himself, he was nevertheless portrayed in portraits and in physiognomy as an image of wisdom, gentility, and tolerance. That seeming contradiction-an ugly object (Mendelssohn) made beautiful-illustrates his theory's possibility: ugliness itself is a positive, even redeeming characteristic of great opportunity. Presenting a novel approach to eighteenth century aesthetics, this book will be of interest to students and scholars in the fields of Jewish Studies, Philosophy and History.

The Ugliness of Moses Mendelssohn examines the idea of ugliness through four angles: philosophical aesthetics, early anthropology, physiognomy and portraiture in the eighteenth-century.

Highlighting a theory that describes the benefit of encountering ugly objects in art and nature, eighteenth-century German Jewish philosopher Moses Mendelssohn recasts ugliness as a positive force for moral education and social progress. According to his theory, ugly objects cause us to think more and thus exercise and expand our mental abilities. Known as ugly himself, he was nevertheless portrayed in portraits and in physiognomy as an image of wisdom, gentility, and tolerance. That seeming contradiction an ugly object (Mendelssohn) made beautiful illustrates his theory s possibility: ugliness itself is a positive, even redeeming characteristic of great opportunity.

Presenting a novel approach to eighteenth century aesthetics, this book will be of interest to students and scholars in the fields of Jewish Studies, Philosophy and History."

“Tell me what you eat, and I will tell you what you are,” wrote the eighteenth-century French politician and musician Jean Brillat-Savarin, giving expression to long held assumptions about the role of food, taste, and eating in the construction of cultural identities. Foodways—the cultural, religious, social, economic, and political practices related to food consumption and production—unpack and reveal the meaning of what we eat, our tastes. They explain not just our flavor profiles, but our senses of refinement and judgment. They also reveal quite a bit about the history and culture of how food operates and performs in society. Jewish food practices and products expose and explain how different groups within American society think about what it means to be Jewish and the values (as well as the prejudices) people have about what “Jewish” means. Food—what one eats, how one eats it, when one eats it—is a fascinating entryway into identity; for Jews, it is at once a source of great nostalgia and pride, and the central means by which acculturation and adaptation takes place. In chapters that trace the importance and influence of the triad of bagels, lox, and cream cheese, southern kosher hot barbecue, Jewish vegetarianism, American recipes in Jewish advice columns, the draw of eating treyf (nonkosher), and the geography of Jewish food identities, this volume explores American Jewish foodways, predilections, desires, and presumptions.