By Edward Alexander
The incongruence if no longer antagonism among smooth liberalism and the Jewish experience of the realm has been so much particularly articulated through Lionel Trilling. definitely the ingenious barriers and highbrow smugness he discerned in his personal ideological social gathering came upon a parallel, in his view, within the include of liberalism by way of the yank Jewish group. the results of that include entail either a superficial highbrow and spiritual tradition and a false impression 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 elemental antagonism among liberalism and Jewish culture from the 19th century to the current day.
Central to Alexander's arguments is his incisive critique of the distortion of recent Judaism as a baby of the Enlightenment and the proposal that in particular Jewish matters, even if with Zionism, the Holocaust, or sacred and secular writings, represent a slender and parochial betrayal of liberal pursuits. The chapters are divided between political, non secular, and literary matters. the outlet bankruptcy on Mill's ambivalent perspective towards the Jews establishes phrases of clash among Judaism and liberal secularism and universality as do chapters at the antisemitism of Thomas Arnold and Marx and the extra ambiguous Jewish self-identification of Disraeli.
Alexander examines such disparate themes because the hostility to the assumption of a Jewish country at the a part of a number of Israeli intellectuals, the disdain between liberals towards the particularly Jewish size of the Holocaust, and the capitulation of the trendy Language organization to the anti-Zionism of Edward acknowledged. Turning to the uneasy prestige of Jewish spiritual texts and secular literature as resources of cultural revitalization, Alexander offers with the test by means of the Israeli pupil Adin Steinsaltz to carry the Talmud to the eye of up to date Jewish readers and contains a bankruptcy on his nineteenth-century precursor Emanuel Deutsch and his courting to George Eliot. An research of Ruth Wisse's efforts to set up a latest Jewish literary canon is rounded out through chapters on of the foremost figures of that canon: Isaac Bashevis Singer and Philip Roth.
While assorted in subject material, Classical Liberalism and the Jewish Tradition is constant in its unapologetic advocacy of a Jewish standpoint and in its intensity of scholarship in tracing the historic roots of up to date attitudes and ideologies.
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Extra info for Classical Liberalism and the Jewish Tradition
16. 17. 18. 19. 20. 21. 22. 23. Frank E. : Harvard University Press, 1995), 19. Stanley Weintraub, Disraeli: A Biography (New York: Truman Talley Books/Dutton, 1993), 208. Manuel, 11, 101. Adam Bede (1859), Part First, Chapter V. Manuel, 10. Quoted in Hannah Arendt, Antisemitism (New York: Harcourt, Brace, and World, 1951), 70n. “Toward a New Yiddish,” Art and Ardor (New York: Alfred A. Knopf, 1983), 167. Weintraub, 18. Antisemitism, 84. Manuel, 188, 210, 195, 15, 16, 11. , 19. , 21. ” (Intellectuals [New York: Harper Perennial, 1990), 53.
B. Yehoshua on the 36 Classical Liberalism and the Jewish Tradition need for Israeli Jews to become “normal” by converting to Christianity or Islam; third floor, Boaz Evron in justification of Vichy France’s anti-Jewish measures; fourth floor, Idith Zertal on Zionist absorption of Holocaust refugees as a form of rape; fifth floor, Benny Morris on Zionism as ethnic cleansing; attic, Shulamit Aloni on Zionism (also Judaism) as racism; basement, Ya’akov Yovel justifying the medieval blood libel; sub-basement, Yigal Tumarkin justifying Nazi murder of (religious) Jews.
Apparently, not even the shrewdest and best-informed observers can resist the widespread temptation to draft Marx onto the team of Diaspora All-Stars (whose starting line-up also includes, of course, Freud and Einstein). “For anyone who has read Luther’s The Jews and Their Lies,” says Manuel, “a Jewish Lutheran must appear a monstrous oxymoron. ” But from whence did the Judaic strain come? 12 One person who might have thought so was Benjamin Disraeli. Disraeli, despite his youthful conversion to Church of England Christianity, was thought of by friends, colleagues, enemies, and himself as a Jew.
Classical Liberalism and the Jewish Tradition by Edward Alexander