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Central European Jewish Émigrés and the Shaping of Postwar Culture: Studies in Memory of Lilian Furst (1931–2009)

by Malachi Haim Hacohen

Religions 2017, 8(8), 139; https://doi.org/10.3390/rel8080139 - 2 Aug 2017

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Abstract

This volume grew out of a conference on “Jewish Émigrés and the Shaping of Postwar Culture,” organized by the Triangle Intellectual History Seminar and the Duke-UNC Jewish Studies Seminar to commemorate the late Lilian Renée Furst (1931–2009), the Marcel Bataillon Professor of Comparative [...] Read more.

This volume grew out of a conference on “Jewish Émigrés and the Shaping of Postwar Culture,” organized by the Triangle Intellectual History Seminar and the Duke-UNC Jewish Studies Seminar to commemorate the late Lilian Renée Furst (1931–2009), the Marcel Bataillon Professor of Comparative Literature at the University of North Carolina, Chapel Hill.[...] Full article

(This article belongs to the Special Issue Between Religion and Ethnicity: Twentieth-Century Jewish Émigrés and the Shaping of Postwar Culture)

Research

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624 KiB

Open AccessArticle

Growing up in Wartime England—A Selection from "The Rachel Chronicles: A Kind of Memoir"

by Lilian R. Furst and Anabel Aliaga-Buchenau

Religions 2012, 3(4), 993-1024; https://doi.org/10.3390/rel3040993 - 29 Oct 2012

Cited by 1 | Viewed by 6632

Abstract

The following contribution is an excerpt from the unpublished memoirs of Austrian Jewish émigrée, Lilian Renée Furst (1931–2009), a pioneer in the field of comparative literature. This journal issue grew out of an April 2011 conference in her memory, held at the National [...] Read more.

The following contribution is an excerpt from the unpublished memoirs of Austrian Jewish émigrée, Lilian Renée Furst (1931–2009), a pioneer in the field of comparative literature. This journal issue grew out of an April 2011 conference in her memory, held at the National Humanities Center, on “Jewish emigres and the Shaping of Postwar Culture.” The nexus between her innovative intellectual contributions and her experience as a Jewish émigré reflects one of the conference's central concerns: How, why, and in what fashion did the émigrés' dislocations shape innovative intellectual paths and cosmopolitan visions of Europe and European culture. Born in Austria and educated in England, Furst pursued an intellectual career in the United States, hoping it would allow her to break out of narrow national boundaries. The excerpt of her memoir here illuminates how her life's work as a pioneer in the field of comparative literary studies grew out of her experience with language as a German-speaking refugee in wartime England. Her memoir written in the third person about “Rachel” also reflects her dual identity as Jew and European. Part I by Dr. Anabel Aliaga-Buchenau, the literary executor of the memoir and a former graduate student of Furst, places “The Rachel Chronicles: A Kind of Memoir” in relation to Furst's other autobiographical writing. Part II includes Furst's own introduction to “The Rachel Chronicles,” followed by her chapter on “Growing up in wartime England.” (The whole of her unpublished memoir is available to researchers in the "Personal Papers of Lilian R. Furst," Girton College Archives, Cambridge University (http://janus.lib.cam.ac.uk/db/node.xsp?id=EAD%2FGBR%2F0271%2FGCPP%20Furst)). Part III is a bibliography of Furst's writings. Full article

(This article belongs to the Special Issue Between Religion and Ethnicity: Twentieth-Century Jewish Émigrés and the Shaping of Postwar Culture)

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Open AccessArticle

The City of Man, European Émigrés, and the Genesis of Postwar Conservative Thought

by Adi Gordon and Udi Greenberg

Religions 2012, 3(3), 681-698; https://doi.org/10.3390/rel3030681 - 6 Aug 2012

Cited by 4 | Viewed by 6958

Abstract

This article explores the forgotten manifesto The City of Man: A Declaration on World Democracy, which was composed in 1940 by a group of prominent American and European anti-isolationist intellectuals, including Thomas Mann, Reinhold Niebuhr, and Hermann Broch. Written in response to [...] Read more.

This article explores the forgotten manifesto The City of Man: A Declaration on World Democracy, which was composed in 1940 by a group of prominent American and European anti-isolationist intellectuals, including Thomas Mann, Reinhold Niebuhr, and Hermann Broch. Written in response to the victories of Nazi Germany, the manifesto declared that the United States had a new global responsibility not only to lead the war against fascism and Marxism, but also to establish a global order of peace and democracy under U.S. hegemony. Moreover, the authors of the manifesto claimed that such an order would have to be based on the rejuvenation of conservative values; in their view, the collapse of Western democracies under the weight of totalitarian aggression was the consequence of inner moral and intellectual degeneration. The City of Man therefore called on the United States to lead the spiritual transformation of democracy into a modern political religion, which would bring about the intellectual and political unity of humanity under one state and one creed. This article analyzes the manifesto as a rare window into the difficulty intellectuals faced as they tried to conceptualize the totalitarian challenge prior to the United States’ entry into the war. Moreover, it claims that The City of Man expressed the emergence of postwar conservatism and Cold War ideology, as well as the unique role played by European émigrés in this process. Full article

(This article belongs to the Special Issue Between Religion and Ethnicity: Twentieth-Century Jewish Émigrés and the Shaping of Postwar Culture)

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Typology and the Holocaust: Erich Auerbach and Judeo-Christian Europe

by Malachi Haim Hacohen

Religions 2012, 3(3), 600-645; https://doi.org/10.3390/rel3030600 - 17 Jul 2012

Cited by 16 | Viewed by 12071

Abstract

In response to Nazi exclusion of the Jews from German society on racial grounds, Erich Auerbach (1892–1957), a secular Jewish intellectual inspired by cultural Protestantism and Catholicism, formed a vision of a cosmopolitan Judeo-Christian civilization that reintegrated the Jews as biblical founders and [...] Read more.

In response to Nazi exclusion of the Jews from German society on racial grounds, Erich Auerbach (1892–1957), a secular Jewish intellectual inspired by cultural Protestantism and Catholicism, formed a vision of a cosmopolitan Judeo-Christian civilization that reintegrated the Jews as biblical founders and cultural mediators. But the integration expunged any mark of traditional Jewishness. Focusing on Christian figurative thinking (typology), Auerbach viewed the binding of Isaac through the crucifixion, and contemporary Jews as civilization’s (unwilling and undeserving) martyrs. In the aftermath of the Holocaust, his cosmopolitanism reached a crisis, reflected in his postwar vision of Western decline. The progressive mandarin who had begun his intellectual life elevating Dante’s care for everyday life and sympathizing with French realist social critique ended endorsing Hugh of St. Victor’s alienation from reality and Pascal’s acquiescence in totalitarian rule. Full article

(This article belongs to the Special Issue Between Religion and Ethnicity: Twentieth-Century Jewish Émigrés and the Shaping of Postwar Culture)

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Twentieth-Century Jewish Émigrés and Medieval European Economic History

by Julie Mell

Religions 2012, 3(3), 556-587; https://doi.org/10.3390/rel3030556 - 27 Jun 2012

Cited by 5 | Viewed by 7557

Abstract

This essay discusses the intellectual contributions of five Jewish émigrés to the study of European economic history. In the midst of the war years, these intellectuals reconceptualized premodern European economic history and established the predominant postwar paradigms. The émigrés form three distinct groups [...] Read more.

This essay discusses the intellectual contributions of five Jewish émigrés to the study of European economic history. In the midst of the war years, these intellectuals reconceptualized premodern European economic history and established the predominant postwar paradigms. The émigrés form three distinct groups defined by Jewish identity and by professional identity. The first two (Guido Kisch and Toni Oelsner) identified as Jews and worked as Jewish historians. The second two (Michal Postan and Robert Lopez) identified as Jews, but worked as European historians. The last (Karl Polanyi) was Jewish only by origin, identified as a Christian socialist, and worked first as an economic journalist, then in worker's education and late in life as a professor of economics. All five dealt with the origin of European capitalism, but in different veins: Kisch celebrated and Oelsner contested a hegemonic academic discourse that linked the birth of capitalism to Jews. Postan and Lopez contested the flip-side of this discourse, the presumption that medieval Europe was pre-capitalist par excellence. In doing so, they helped construct the current paradigm of a high medieval commercial revolution. Polanyi contested historical narratives that described the Free Market as the natural growth of economic life. This essay explores the grounding of these paradigms in the shared crucible of war and exile as Jewish émigrés. This shared context helps illuminate the significance of their intellectual contributions by uncovering the webs of meaning in which their work was suspended. Full article

(This article belongs to the Special Issue Between Religion and Ethnicity: Twentieth-Century Jewish Émigrés and the Shaping of Postwar Culture)

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Haunted Encounters: Exile and Holocaust Literature in German and Austrian Post-war Culture

by Birgit Lang

Religions 2012, 3(2), 424-440; https://doi.org/10.3390/rel3020424 - 14 May 2012

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Abstract

In an essay titled ‘The Exiled Tongue’ (2002), Nobel Prize winner Imre Kertész develops a genealogy of Holocaust and émigré writing, in which the German language plays an important, albeit contradictory, role. While the German language signified intellectual independence and freedom of self-definition [...] Read more.

In an essay titled ‘The Exiled Tongue’ (2002), Nobel Prize winner Imre Kertész develops a genealogy of Holocaust and émigré writing, in which the German language plays an important, albeit contradictory, role. While the German language signified intellectual independence and freedom of self-definition (against one’s roots) for Kertész before the Holocaust, he notes (based on his engagement with fellow writer Jean Améry) that writing in German created severe difficulties in the post-war era. Using the examples of Hilde Spiel and Friedrich Torberg, this article explores this notion and asks how the loss of language experienced by Holocaust survivors impacted on these two Austrian-Jewish writers. The article argues that, while the works of Spiel and Torberg are haunted by the Shoah, the two writers do not write in the post-Auschwitz language that Kertész delineates in his essays, but are instead shaped by the exile experience of both writers. At the same time though, Kertész’ concept seems to be haunted by exile, as his reception of Jean Améry’s works, which form the basis of his linguistic genealogies, shows an inability to integrate the experience of exile. Full article

(This article belongs to the Special Issue Between Religion and Ethnicity: Twentieth-Century Jewish Émigrés and the Shaping of Postwar Culture)

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Erich Auerbach and His "Figura": An Apology for the Old Testament in an Age of Aryan Philology

by Avihu Zakai and David Weinstein

Religions 2012, 3(2), 320-338; https://doi.org/10.3390/rel3020320 - 13 Apr 2012

Cited by 10 | Viewed by 10176

Abstract

Auerbach’s goal in writing “Figura” and Mimesis was the rejection of Aryan philology and Nazi barbarism, based on racism, chauvinism and the mythologies of Blood, Volk and Soil, which eliminated the Old Testament from the Christian canon and hence from European culture and [...] Read more.

Auerbach’s goal in writing “Figura” and Mimesis was the rejection of Aryan philology and Nazi barbarism, based on racism, chauvinism and the mythologies of Blood, Volk and Soil, which eliminated the Old Testament from the Christian canon and hence from European culture and civilization. Following the Nazi Revolution of 1933 and the triumph of Aryan philology, Auerbach began writing “Figura,” published in 1938, where he provided an apology for the Old Testament’s validity and credibility, striving to prove that the Jewish Bible was inseparable from the New Testament contrary to the claims of Aryan philology and Nazi historiography. Auerbach’s “Figura” should be considered not merely as a philological study but also, and more importantly, as a crucial stage in his response to the crisis of German philology with Mimesis, in turn, seen as his affirmation, against Aryan philology’s Nazi racist and völkish views, of the humanist, Judeo-Christian foundation of European civilization. Full article

(This article belongs to the Special Issue Between Religion and Ethnicity: Twentieth-Century Jewish Émigrés and the Shaping of Postwar Culture)

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What is Jewish (If Anything) about Isaiah Berlin’s Philosophy?

by Arie M. Dubnov

Religions 2012, 3(2), 289-319; https://doi.org/10.3390/rel3020289 - 13 Apr 2012

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Abstract

This paper has two central aims: First, to reappraise Isaiah Berlin’s political thought in a historically contextualized way, and in particular: to pay attention to a central conceptual tensions which animates it between, on the one hand, his famous definition of liberalism as [...] Read more.

This paper has two central aims: First, to reappraise Isaiah Berlin’s political thought in a historically contextualized way, and in particular: to pay attention to a central conceptual tensions which animates it between, on the one hand, his famous definition of liberalism as resting on a negative concept of liberty and, on the other, his defense of cultural nationalism in general and Zionism in particular. Second, to see what do we gain and what do we lose by dubbing his philosophy Jewish. The discussion will proceed as follows: after describing the conceptual tension (Section 1), I will examine Berlin’s discussion of nationalism and explain why comparisons between him and Hans Kohn as well as communitarian interpretations of him are incomplete and have limited merit. I will continue with a brief discussion of Berlin’s Jewishness and Zionism (Section 3) and explain why I define this position “Diaspora Zionism”. The two concluding sections will discuss Berlin’s place within a larger Cold War liberal discourse (Section 5) and why I find it problematic to see his political writings as part of a Jewish political tradition (Section 6). Full article

(This article belongs to the Special Issue Between Religion and Ethnicity: Twentieth-Century Jewish Émigrés and the Shaping of Postwar Culture)

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Karl Mannheim’s Jewish Question

by David Kettler and Volker Meja

Religions 2012, 3(2), 228-250; https://doi.org/10.3390/rel3020228 - 11 Apr 2012

Cited by 2 | Viewed by 8590

Abstract

In this paper, we explore Karl Mannheim’s puzzling failure (or refusal) to address himself in any way to questions arising out of the position of Jews in Germany, either before or after the advent of Nazi rule—and this, notwithstanding the fact, first, that [...] Read more.

In this paper, we explore Karl Mannheim’s puzzling failure (or refusal) to address himself in any way to questions arising out of the position of Jews in Germany, either before or after the advent of Nazi rule—and this, notwithstanding the fact, first, that his own ethnic identification as a Jew was never in question and that he shared vivid experiences of anti-Semitism, and consequent exile from both Hungary and Germany, and, second, that his entire sociological method rested upon using one’s own most problematic social location—as woman, say, or youth, or intellectual—as the starting point for a reflexive investigation. It was precisely Mannheim’s convictions about the integral bond between thought grounded in reflexivity and a mission to engage in a transformative work of Bildung that made it effectively impossible for him to formulate his inquiries in terms of his way of being Jewish. It is through his explorations of the rise and fall of the intellectual as socio-cultural formation that Mannheim investigates his relations to his Jewish origins and confronts the disaster of 1933. The key to our puzzle is to be found in the theory of assimilation put forward in the dissertation of his student, Jacob Katz. Full article

(This article belongs to the Special Issue Between Religion and Ethnicity: Twentieth-Century Jewish Émigrés and the Shaping of Postwar Culture)

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Meaning in History—A Comparison Between the Works of Karl Löwith and Erich Auerbach

by Matthias Bormuth

Religions 2012, 3(2), 151-162; https://doi.org/10.3390/rel3020151 - 23 Mar 2012

Cited by 6 | Viewed by 7251

Abstract

Karl Löwith (1897–1973) and Erich Auerbach (1892–1957) were assimilated German Jewish scholars who came to America during and after World War II. In the early 1940s both émigrés wrotetheir masterpieces From Hegel to Nietzsche and Mimesis in Japan and Turkey. In these books, [...] Read more.

Karl Löwith (1897–1973) and Erich Auerbach (1892–1957) were assimilated German Jewish scholars who came to America during and after World War II. In the early 1940s both émigrés wrotetheir masterpieces From Hegel to Nietzsche and Mimesis in Japan and Turkey. In these books, the philosopher as well as the philologist, provide a certain philosophy of history forced by the historical crisis of Europe. The differences in their viewpoints can clearly be seen in their decisive judgments on Goethe and the French Revolution. The comparison first looks at the question what impact the reality of being expelled from the German University of Marburg had on the development of their thoughts. The expanding war and the persecution of the European Jews is taken into account as well. The second focus is directed on the experience both made at the American East Coast and how this might have influenced their later writings namely Meaning in History and Philology of World-Literature. And at last the question is raised which significance the Jewish-Christian background had for Löwith and Auerbach especially for their attitude towards the religious sphere. Full article

(This article belongs to the Special Issue Between Religion and Ethnicity: Twentieth-Century Jewish Émigrés and the Shaping of Postwar Culture)

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Homecoming as a National Founding Myth: Jewish Identity and German Landscapes in Konrad Wolf’s I was Nineteen

by Ofer Ashkenazi

Religions 2012, 3(1), 130-150; https://doi.org/10.3390/rel3010130 - 22 Mar 2012

Cited by 2 | Viewed by 8436

Abstract

Konrad Wolf was one of the most enigmatic intellectuals of East Germany. The son of the Jewish Communist playwright Friedrich Wolf and the brother of Markus Wolf—the head of the GDR’s Foreign Intelligence Agency—Konrad Wolf was exiled in Moscow during the Nazi era [...] Read more.

Konrad Wolf was one of the most enigmatic intellectuals of East Germany. The son of the Jewish Communist playwright Friedrich Wolf and the brother of Markus Wolf—the head of the GDR’s Foreign Intelligence Agency—Konrad Wolf was exiled in Moscow during the Nazi era and returned to Germany as a Red Army soldier by the end of World War Two. This article examines Wolf’s 1968 autobiographical film I was Nineteen (Ich war Neunzehn), which narrates the final days of World War II—and the initial formation of postwar reality—from the point of view of an exiled German volunteer in the Soviet Army. In analyzing Wolf’s portrayals of the German landscape, I argue that he used the audio-visual clichés of Heimat-symbolism in order to undermine the sense of a homogenous and apolitical community commonly associated with this concept. Thrown out of their original contexts, his displaced Heimat images negotiate a sense of a heterogeneous community, which assumes multi-layered identities and highlights the shared ideology rather than the shared origins of the members of the national community. Reading Wolf from this perspective places him within a tradition of innovative Jewish intellectuals who turned Jewish sensibilities into a major part of modern German mainstream culture. Full article

(This article belongs to the Special Issue Between Religion and Ethnicity: Twentieth-Century Jewish Émigrés and the Shaping of Postwar Culture)

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“Rather More than One-Third Had No Jewish Blood”: American Progressivism and German-Jewish Cosmopolitanism at the New School for Social Research, 1933–1939

by Daniel Bessner

Religions 2012, 3(1), 99-129; https://doi.org/10.3390/rel3010099 - 16 Mar 2012

Cited by 4 | Viewed by 9565

Abstract

The New School for Social Research’s University in Exile accepted more German and European exiled intellectuals than any other American institution of higher education. This paper argues that transnational, cosmopolitan ideological and interest-based affinities shared by left-leaning American progressives and German-Jewish intellectuals enabled [...] Read more.

The New School for Social Research’s University in Exile accepted more German and European exiled intellectuals than any other American institution of higher education. This paper argues that transnational, cosmopolitan ideological and interest-based affinities shared by left-leaning American progressives and German-Jewish intellectuals enabled the predominantly Jewish University in Exile to become a vibrant intellectual space accepted by the community of largely anti-Semitic American academics. These affinities also illuminate why, despite the fact that the émigrés’ exile was in large part the result of National Socialist hatred of Jews, Alvin Johnson (the founder of the University in Exile) and the faculty members that comprised it seldom discussed the University’s Jewish demographics. The Jewish faculty members ignored the relationship between their ethnicity and exile because to focus on it would have been to admit that the cosmopolitan project they had embraced in Central Europe had failed. Johnson ignored the faculty’s Jewish heritage for two reasons. First, he endorsed a cosmopolitan American nationalism. Second, he understood that the generally anti-Semitic community of American academics would have rejected the University in Exile if he stressed the faculty’s Jewishness. In ignoring the University in Exile’s Jewish demographics, Johnson and the University’s faculty successfully adhered to a strategy designed to foster the exiles’ entrance into the American intellectual community. Thus, while cosmopolitanism failed in Germany and Central Europe, the exiles’ later influence on the American academy indicates that it partially succeeded in the United States. Full article

(This article belongs to the Special Issue Between Religion and Ethnicity: Twentieth-Century Jewish Émigrés and the Shaping of Postwar Culture)

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