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This book examines works of four German-Jewish scholars who, in
their places of exile, sought to probe the pathology of the Nazi
mind: Wilhelm Reich's The Mass Psychology of Fascism (1933), Erich
Fromm's Escape from Freedom (1941), Siegfried Kracauer's From
Caligari to Hitler: A Psychological History of the German Film
(1947), and Erich Neumann's Depth Psychology and a New Ethic
(1949). While scholars have examined these authors' individual
legacies, no comparative analysis of their shared concerns has yet
been undertaken, nor have the content and form of their
psychological inquiries into Nazism been seriously and
systematically analyzed. Yet, the sense of urgency in their works
calls for attention. They all took up their pens to counter Nazi
barbarism, believing, like the English jurist and judge Sir William
Blackstone, who wrote in 1753 - scribere est agere ("to write is to
act").
This book examines works of four German-Jewish scholars who, in
their places of exile, sought to probe the pathology of the Nazi
mind: Wilhelm Reich's The Mass Psychology of Fascism (1933), Erich
Fromm's Escape from Freedom (1941), Siegfried Kracauer's From
Caligari to Hitler: A Psychological History of the German Film
(1947), and Erich Neumann's Depth Psychology and a New Ethic
(1949). While scholars have examined these authors' individual
legacies, no comparative analysis of their shared concerns has yet
been undertaken, nor have the content and form of their
psychological inquiries into Nazism been seriously and
systematically analyzed. Yet, the sense of urgency in their works
calls for attention. They all took up their pens to counter Nazi
barbarism, believing, like the English jurist and judge Sir William
Blackstone, who wrote in 1753 - scribere est agere ("to write is to
act").
This book analyzes and contextualizes Auerbach's life and mind in
the wide ideological, philological, and historical context of his
time, especially the rise of Aryan philology and its eventual
triumph with the Nazi Revolution or the Hitler Revolution in
Germany of 1933. It deals specifically with his struggle against
the premises of Aryan philology, based on voelkisch mysticism and
Nazi historiography, which eliminated the Old Testament from German
Kultur and Volksgeist in particular, and Western culture and
civilization in general. It examines in detail his apologia for, or
defense and justification of, Western Judaeo-Christian humanist
tradition at its gravest existential moment. It discusses
Auerbach's ultimate goal, which was to counter the overt racist
tendencies and voelkish ideology in Germany, or the belief in the
Community of Blood and Fate of the German people, which sharply
distinguished between Kultur and civilization and glorified
voelkisch nationalism over European civilization. The volume
includes an analysis of the entire twenty chapters of Auerbach's
most celebrated book: Mimesis: The Representation of Reality in
Western Literature, 1946.
This book analyzes and contextualizes Auerbach's life and mind in
the wide ideological, philological, and historical context of his
time, especially the rise of Aryan philology and its eventual
triumph with the Nazi Revolution or the Hitler Revolution in
Germany of 1933. It deals specifically with his struggle against
the premises of Aryan philology, based on voelkisch mysticism and
Nazi historiography, which eliminated the Old Testament from German
Kultur and Volksgeist in particular, and Western culture and
civilization in general. It examines in detail his apologia for, or
defense and justification of, Western Judaeo-Christian humanist
tradition at its gravest existential moment. It discusses
Auerbach's ultimate goal, which was to counter the overt racist
tendencies and voelkish ideology in Germany, or the belief in the
Community of Blood and Fate of the German people, which sharply
distinguished between Kultur and civilization and glorified
voelkisch nationalism over European civilization. The volume
includes an analysis of the entire twenty chapters of Auerbach's
most celebrated book: Mimesis: The Representation of Reality in
Western Literature, 1946.
Avihu Zakai analyzes Jonathan Edwards's redemptive mode of
historical thought in the context of the Enlightenment. As
theologian and philosopher, Edwards has long been a towering figure
in American intellectual history. Nevertheless, and despite
Edwards's intense engagement with the nature of time and the
meaning of history, there has been no serious attempt to explore
his philosophy of history. Offering the first such exploration,
Zakai considers Edwards's historical thought as a reaction, in
part, to the varieties of Enlightenment historical narratives and
their growing disregard for theistic considerations.
Zakai analyzes the ideological origins of Edwards's insistence
that the process of history depends solely on God's redemptive
activity in time as manifested in a series of revivals throughout
history, reading this doctrine as an answer to the threat posed to
the Christian theological teleology of history by the early modern
emergence of a secular conception of history and the modern
legitimation of historical time. In response to the Enlightenment
refashioning of secular, historical time and its growing emphasis
on human agency, Edwards strove to re-establish God's preeminence
within the order of time. Against the de-Christianization of
history and removal of divine power from the historical process, he
sought to re-enthrone God as the author and lord of history--and
thus to re-enchant the historical world.
Placing Edwards's historical thought in its broadest context,
this book will be welcomed by those who study early modern history,
American history, or religious culture and experience in
America.
Jonathan Edwards's Philosophy of Nature: The Re-Enchantment of the
World in the Age of Scientific Reasoning analyses the works of
Jonathan Edwards (1703-1758) on natural philosophy in a series of
contexts within which they may best be explored and understood. Its
aim is to place Edwards's writings on natural philosophy in the
broad historical, theological and scientific context of a wide
variety of religious responses to the rise of modern science in the
early modern period - John Donne's reaction to the new astronomical
philosophy of Copernicus, Kepler and Galileo, as well as to Francis
Bacon's new natural philosophy; Blaise Pascal's response to
Descartes' mechanical philosophy; the reactions to Newtonian
science and finally Jonathan Edwards's response to the scientific
culture and imagination of his time.
Jonathan Edwards's Philosophy of Nature: The Re-Enchantment of the
World in the Age of Scientific Reasoning analyses the works of
Jonathan Edwards (1703-1758) on natural philosophy in a series of
contexts within which they may best be explored and understood. Its
aim is to place Edwards's writings on natural philosophy in the
broad historical, theological and scientific context of a wide
variety of religious responses to the rise of modern science in the
early modern period - John Donne's reaction to the new astronomical
philosophy of Copernicus, Kepler and Galileo, as well as to Francis
Bacon's new natural philosophy; Blaise Pascal's response to
Descartes' mechanical philosophy; the reactions to Newtonian
science and finally Jonathan Edwards's response to the scientific
culture and imagination of his time.
Hans Baron, Karl Popper, Leo Strauss and Erich Auerbach were among
the many German-speaking Jewish intellectuals who fled Continental
Europe with the rise of Nazism in the 1930s. Their scholarship,
though not normally considered together, is studied here to
demonstrate how, despite their different disciplines and
distinctive modes of working, they responded polemically in the
guise of traditional scholarship to their shared trauma. For each,
the political calamity of European fascism was a profound
intellectual crisis, requiring an intellectual response which
Weinstein and Zakai now contextualize, ideologically and
politically. They exemplify just how extensively, and sometimes how
subtly, 1930s and 1940s scholarship was used not only to explain,
but to fight the political evils that had infected modernity,
victimizing so many. An original perspective on a popular area of
research, this book draws upon a mass of secondary literature to
provide an innovative and valuable contribution to
twentieth-century intellectual history.
Hans Baron, Karl Popper, Leo Strauss and Erich Auerbach were among
the many German-speaking Jewish intellectuals who fled Continental
Europe with the rise of Nazism in the 1930s. Their scholarship,
though not normally considered together, is studied here to
demonstrate how, despite their different disciplines and
distinctive modes of working, they responded polemically in the
guise of traditional scholarship to their shared trauma. For each,
the political calamity of European fascism was a profound
intellectual crisis, requiring an intellectual response which
Weinstein and Zakai now contextualize, ideologically and
politically. They exemplify just how extensively, and sometimes how
subtly, 1930s and 1940s scholarship was used not only to explain,
but to fight the political evils that had infected modernity,
victimizing so many. An original perspective on a popular area of
research, this book draws upon a mass of secondary literature to
provide an innovative and valuable contribution to
twentieth-century intellectual history.
By analyzing the ideological origins of the Puritan migration to America, the author shows how Puritans believed that their removal to New England fulfilled prophetic apocalyptic and eschatological visions. Based on a close reading of Puritan texts, the book explains how Puritans interpreted their migration as a prophetic revelatory event in the context of a sacred, ecclesiastical history, and why they considered it as the climax of the history of salvation and redemption.
By analyzing the ideological origins of the Puritan migration to America, the author shows how Puritans believed that their removal to New England fulfilled prophetic apocalyptic and eschatological visions. Based on a close reading of Puritan texts, the book explains how Puritans interpreted their migration as a prophetic revelatory event in the context of a sacred, ecclesiastical history, and why they considered it as the climax of the history of salvation and redemption.
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