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In: Historical Materialism
In: Historical Materialism
In: Cataclysm 1914
In: Cataclysm 1914
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In The Jewish Question: History of a Marxist Debate, Enzo Traverso explores the causes and the forms of the encounter that took place, from the middle of the nineteenth century to the Holocaust, between the intelligentsia of a cosmopolitan minority and the most radical ideological current of Western modernity. From Karl Marx to the Frankfurt School, the 'Jewish Question' — to a set of problems related to emancipation and anti-Semitism, cultural assimilation and Zionism — raised significant controversies within Marxist theory. Enzo Traverso carefully reconstructs this intellectual debate that runs over more than a century, pointing out both its achievements and its blind alleys.

This is the second edition, completely rewritten and updated, of a book already translated into many languages (originally published in French, then translated into English, German, Spanish, Japanese, and Turkish).
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Durant le XIXe siècle, la montée socio-économique et l'assimilation culturelle des Juifs allemands engendrent deux tendances contradictoires: d'un côté, leur volonté d'intégration dans la nation allemande et, de l'autre, leur cosmopolitisme, lié à leur position, au centre d'un réseau socio-économique et d'un vaste mouvement migratoire de dimension continentale. Les Juifs contribuent ainsi à l'essor d'une idée culturelle de Mitteleuropa opposée à celle, géopolitique et expansionniste, défendue par le pangermanisme. Le cosmopolitisme judéo-allemand se manifeste dans plusieurs domaines: sur le plan religieux, l'école de la « science du judaïsme » (Wissenschaft des Judentums) s'impose comme modèle de modernisation de la culture juive à l'échelle européenne ; sur le plan économique, les Juifs allemands émancipés consolident un réseau financier et commercial transnational dont les origines remontent à l'époque des «Juifs de cour» (Hofjuden); sur le plan politique, ils jouent un rôle majeur dans la diffusion du marxisme comme courant de pensée universaliste, dépassant les frontières nationales. D'une manière plus générale, les Juifs allemands seront le pivot d'un processus de transferts culturels étalé sur plus d'un siècle. Après l'avènement du nazisme, le cosmopolitisme judéo-allemand prendra la voie de l'exil, où il se chargera de sauver l'héritage de l'Aujkliirung.

In: Revue de Synthèse
Author:

The phrase “non-Jewish Jew” can be traced back to the Marxist journalist and writer Isaac Deutscher (1907–1967). In a lecture published as The Non-Jewish Jew (1958), Deutscher used the term to characterize Jewish thinkers and intellectuals who had broken with the religion and culture of their origins, while at the same time reacting against the religious intolerance, nationalism, or antisemitism of their surrounding culture. Deutscher, who himself corresponds exactly to this description, referred to Spinoza, Heine, Marx, Trotsky, and Freud, among others. The expression spread as a metaphor, defined ex post, for Jewish intellectual existence in the modern era.

in Encyclopedia of Jewish History and Cultures Online
Author:

The name of Siegfried Kracauer (1889–1966) long stood for a single book: a history of German film of the Weimar period, which appeared in 1947 with the enigmatic title From Caligari to Hitler. Kracauer is now considered one of the great figures of the history of theory in the 20th century, while his view of the image as the bearer of consciousness and world-interpretation continues to be understood as his most original contribution. The delayed reception can probably be understood by the fact that this border-crosser eludes any clear classification, thus incarnating that extraterritoriality which, in his view, characterizes modernity.

in Encyclopedia of Jewish History and Cultures Online