This book consists of a range of essays covering the complex crises, tensions and dilemmas but also the positive potential in the meeting of Jews with Western culture. In numerous contexts and through the work of fascinating individuals and thinkers, the work examines some of the consequences of political, cultural and personal rupture, as well as the manifold ways in which various Jewish intellectuals, politicians (and occasionally spies!) sought to respond to these ruptures and carve out new, sometimes profound, sometimes fanciful, options of thought and action. It also delves critically into the attacks on liberal and Enlightenment humanism. In almost all the essays the fragility of things is palpably present and the book touches on some of the ironies, problematics and functions of responses to that condition. The work mirrors the author's ongoing fascination with the always fraught, fragile and creatively fecund confrontation of Jews (and others) with European modernity, its history, politics, culture and self-definition. In a time of increasing anxiety and feelings of fragility, this work may be helpful in understanding how people at an earlier (and sometimes contemporary) period sought to come to terms with a similar predicament.

In the past decades the "German-Jewish phenomenon" (Derrida) has increasingly attracted the attention of scholars from various fields: Jewish studies, intellectual history, philosophy, literary and cultural studies, critical theory. In all its complex dimensions, the post-enlightenment German-Jewish experience is overwhelmingly regarded as the most quintessential and charged meeting of Jews with the project of modernity. Perhaps for this reason, from the eighteenth century through to our own time it has been the object of intense reflection, of clashing interpretations and appropriations. In both micro and macro case-studies, this volume engages the multiple perspectives as advocated by manifold interested actors, and analyzes their uses, biases and ideological functions over time in different cultural, disciplinary and national contexts. This volume includes both historical treatments of differing German-Jewish understandings of their experience - their relations to their Judaism, general culture and to other Jews - and contemporary reflections and competing interpretations as to how to understand the overall experience of German Jewry.

Our understanding of culture and of the catastrophe unleashed by National Socialism have always been regarded as interrelated. For all its brutality, Nazism always spoke in the name of the great German tradition, often using such "high culture" to justify atrocities committed. Were not such actions necessary for the defense of classical cultural values and ideal images against the polluted, degenerate groups who sought to sully and defile them? Ironically, some of National Socialism's victims confronted and interpreted their experiences precisely through this prism of culture and catastrophe. Many of these victims had traditionally regarded Germany as a major civilizing force. In fact, from the late eighteenth century on, German Jews had constructed themselves in German culture's image. Many of the German-speaking Jewish intellectuals who became victims of National Socialism had been raised and completely absorbed in the German humanistic tradition. One of the most stark existential dilemmas they were forced to confront was the stripping away of this spiritual inheritance, the experience of expropriation from their own culture. Steven Aschheim here engages the multiple aspects of German and German-Jewish cultural history which touch upon the intricate interplay between culture and catastrophe, providing insights into the relationship between German culture and the origins, dispositions, and aftermath of National Socialism. He analyzes the designation of Nazism as part of the West's cultural code representing an absolute standard of evil, and sheds light on the problematics of current German, Jewish, and Israeli inscriptions of Nazism and its atrocities, capturing the ongoing centralrelevance of that experience to contemporary culture and collective individual self-definitions.

This book consists of a range of essays covering the complex crises, tensions and dilemmas but also the positive potential in the meeting of Jews with Western culture. In numerous contexts and through the work of fascinating individuals and thinkers, the work examines some of the consequences of political, cultural and personal rupture, as well as the manifold ways in which various Jewish intellectuals, politicians (and occasionally spies!) sought to respond to these ruptures and carve out new, sometimes profound, sometimes fanciful, options of thought and action. It also delves critically into the attacks on liberal and Enlightenment humanism. In almost all the essays the fragility of things is palpably present and the book touches on some of the ironies, problematics and functions of responses to that condition. The work mirrors the author's ongoing fascination with the always fraught, fragile and creatively fecund confrontation of Jews (and others) with European modernity, its history, politics, culture and self-definition. In a time of increasing anxiety and feelings of fragility, this work may be helpful in understanding how people at an earlier (and sometimes contemporary) period sought to come to terms with a similar predicament.

In the past decades the "German-Jewish phenomenon" (Derrida) has increasingly attracted the attention of scholars from various fields: Jewish studies, intellectual history, philosophy, literary and cultural studies, critical theory. In all its complex dimensions, the post-enlightenment German-Jewish experience is overwhelmingly regarded as the most quintessential and charged meeting of Jews with the project of modernity. Perhaps for this reason, from the eighteenth century through to our own time it has been the object of intense reflection, of clashing interpretations and appropriations. In both micro and macro case-studies, this volume engages the multiple perspectives as advocated by manifold interested actors, and analyzes their uses, biases and ideological functions over time in different cultural, disciplinary and national contexts. This volume includes both historical treatments of differing German-Jewish understandings of their experience - their relations to their Judaism, general culture and to other Jews - and contemporary reflections and competing interpretations as to how to understand the overall experience of German Jewry.

This book revolves around the intricate interplay between culture and catastrophe. It seeks to engage the various permutations, the complexity and the unresolved dimensions of this connection, especially as it relates to the origins, disposition and aftermath of National Socialism. It examines various German and Jewish responses to Nazism and its roots, and demonstrates the ongoing relevance of that experience to contemporary culture and collective and individual self-definitions.

Our understanding of culture and of the catastrophe unleashed by National Socialism have always been regarded as interrelated. For all its brutality, Nazism always spoke in the name of the great German tradition, often using such "high culture" to justify atrocities committed. Were not such actions necessary for the defense of classical cultural values and ideal images against the polluted, degenerate groups who sought to sully and defile them? Ironically, some of National Socialism's victims confronted and interpreted their experiences precisely through this prism of culture and catastrophe. Many of these victims had traditionally regarded Germany as a major civilizing force. In fact, from the late eighteenth century on, German Jews had constructed themselves in German culture's image. Many of the German-speaking Jewish intellectuals who became victims of National Socialism had been raised and completely absorbed in the German humanistic tradition. One of the most stark existential dilemmas they were forced to confront was the stripping away of this spiritual inheritance, the experience of expropriation from their own culture. Steven Aschheim here engages the multiple aspects of German and German-Jewish cultural history which touch upon the intricate interplay between culture and catastrophe, providing insights into the relationship between German culture and the origins, dispositions, and aftermath of National Socialism. He analyzes the designation of Nazism as part of the West's cultural code representing an absolute standard of evil, and sheds light on the problematics of current German, Jewish, and Israeli inscriptions of Nazism and its atrocities, capturing the ongoing centralrelevance of that experience to contemporary culture and collective individual self-definitions.

The modern German-Jewish experience through the rise of Nazism in 1933 was characterized by an explosion of cultural and intellectual creativity. Yet well after that history has ended, the influence of Weimar German-Jewish intellectuals has become ever greater. Hannah Arendt, Gershom Scholem, Theodor Adorno, Walter Benjamin, Franz Rosenzweig, and Leo Strauss have become household names and possess a continuing resonance. "Beyond the Border" seeks to explain this phenomenon and analyze how the German-Jewish legacy has continuingly permeated wider modes of Western thought and sensibility, and why these emigres occupy an increasingly iconic place in contemporary society.

Steven Aschheim traces the odyssey of a fascinating group of German-speaking Zionists--among them Martin Buber and Hans Kohn--who recognized the moral dilemmas of Jewish settlement in pre-Israel Palestine and sought a binationalist solution to the Arab-Israel conflict. He explores how German-Jewish emigre historians like Fritz Stern and George Mosse created a new kind of cultural history written against the background of their exile from Nazi Germany and in implicit tension with postwar German social historians. And finally, he examines the reasons behind the remarkable contemporary canonization of these Weimar intellectuals--from Arendt to Strauss--within Western academic and cultural life.

"Beyond the Border" is about more than the physical act of departure. It also points to the pioneering ways these emigres questioned normative cognitive boundaries and have continued to play a vital role in addressing the predicaments that engage and perplex us today."

For many years Hannah Arendt (1906-1975) has been the object of intense debate. After her bitter critiques of Zionism, which seemed to nullify her early involvement with that movement, and her extremely controversial "Eichmann in Jerusalem" (1963), Arendt became virtually a taboo figure in Israeli and Jewish circles. Challenging the "curse" of her own title, "Hannah Arendt in Jerusalem" carries the scholarly investigation of this much-discussed writer to the very place where her ideas have been most conspicuously ignored. Sometimes sympathetically, sometimes critically, these distinguished contributors reexamine crucial aspects of Arendt's life and thought: her complex identity as a German Jew; her commitment to and critique of Zionism and the state of Israel; her works on "totalitarianism," Nazism, and the Eichmann trial; her relationship to key twentieth-century intellectuals; her intimate and tense connections to German culture; and her reworkings of political thought and philosophy in the light of the experience of the twentieth century.

Scholem, Arendt, Klemperer
Intimate Chronicles in Turbulent Times

Steven E. Aschheim

The way three prominent German-Jewish intellectuals confronted Nazism, as revealed by their intimate writings.

Through an examination of the remarkable diaries and letters of three extraordinary and distinctive German-Jewish thinkers Gershom Scholem, Hannah Arendt, and Victor Klemperer Steven E. Aschheim illuminates what these intimate writings reveal about their evolving identities and world views as they wrestled with the meaning of being both German and Jewish in Hitler s Third Reich. In recounting how their personal and private selves responded to the public experiences these writers faced, their letters and diaries provide a striking composite portrait. Scholem, a scholar of Jewish mysticism and the spiritual traditions of Judaism; Arendt, a political and social philosopher; and Klemperer, a professor of literature and philology, were all highly articulate German-Jewish intellectuals, shrewd observers, and acute analysts of the pathologies and special contours of their times. From their intimate writings Aschheim constructs a revealing "history from within" that sheds new light on the complexity and drama of the 20th-century European and Jewish experience.

Steven E. Aschheim holds the Vigevani Chair of European Studies and teaches in the Department of History at the Hebrew University, Jerusalem. He is author of Brothers and Strangers: The East European Jew in German and German-Jewish Consciousness, 1800 1923; The Nietzsche Legacy in Germany, 1890 1990; and Culture and Catastrophe: German and Jewish Confrontations with National Socialism and Other Crises.

Published in association with Hebrew Union College Jewish Institute of Religion, Cincinnati

May 2001
120 pages, 5 1/2 x 8 1/2, index
cloth 0-253-33891-3 $19.95 s / 15.50 "

The twentieth century has seen countless attempts to appropriate the ideas of Friedrich Nietzsche for diverse cultural and political ends, but nowhere have these efforts been more sustained and of greater consequence than in Germany. In The Nietzsche Legacy in Germany, 1890-1990, Steven Aschheim offers a magisterial chronicle of the philosopher's presence in German life and politics from the turn of the century through the recent reunification. Beginning with the aesthetic frenzy of fin-de-siecle European culture, through the historical convulsions of the Weimar Republic and the Third Reich, Nietzsche, the philosopher who hoped he would never have disciples, emerges in Aschheim's account as a thinker whose work crucially influenced - and was recast to fit - a multitude of contradictory projects. Anarchists, feminists, Nazis, religious cultists, Socialists, Marxists, vegetarians, avant-garde artists, devotees of physical culture, and archconservatives are but some of the groups that marched under a Nietzschean banner. Aschheim explores the significance of Nietzsche not only for such well-known figures as Martin Heidegger, Thomas Mann, and Carl Jung, but also for more obscure thinkers such as the liberal Rabbi Cesar Seligmann, who coined the phrase "the will to Judaism", and the radical psychoanalyst and free love advocate Otto Gross. He provides a judicious and balanced account of the link between Nietzsche and National Socialism and explores the ubiquity of Nietzsche within the major tensions of contemporary German history. The philosopher's "untimely" thoughts are, as Aschheim shows, more relevant than ever to the moral, aesthetic, and intellectual challenges of our own age.