Search Results (63)

This introductory essay revisits the concept of “Prague German Literature,” focusing on the Prague Circle’s engagement with enduring humanistic values amid early twentieth-century upheaval. While Franz Kafka is one of the most well-known authors of the twentieth century, this essay (and the Special Issue) highlights lesser-known Czech German authors and engages with the criticisms of the definitional boundaries of terms like “circle” and “school.” Drawing on recent scholarship, it situates these writers within Prague’s multilingual, multiethnic context and challenges postmodern approaches that reduce the literature to power discourse. Instead, it advocates for renewed attention to moral ambiguity, cultural mediation, and universal human concerns. Revisiting foundational scholars such as Max Brod, H. G. Adler, and Margarita Pazi, the essay also engages contemporary critics who propose more nuanced models of literary affiliation. Ultimately, this essay argues for the continued relevance of these authors in fostering intercultural dialog and reflecting on the (in)stability of values in times of crisis, framing the contributions of this Special Issue. Full article

This article examines how gender shapes Holocaust memory through close analyses of two canonical women’s memoirs: Charlotte Delbo’s Auschwitz and After and Ruth Klüger’s Still Alive (2001), a considerably rewritten and culturally reinterpreted version of her earlier German book Weiter leben (1992). Delbo, a French political deportee, and Klüger, an Austrian Jewish survivor, provide testimonies that challenge the male-centered paradigms that have long dominated the Holocaust literature. Although pioneering feminist scholars have shown that women experienced and remembered the Holocaust differently, gender-based analysis remains underused—not only in Holocaust studies but also in broader memory studies, where it is often assumed to be already complete or exhausted. This view of theoretical saturation reflects a Eurocentric bias that equates critical maturity with Western academic prominence, thereby masking the ongoing influence of gender on the production, circulation, and reception of testimony worldwide. Drawing on trauma theory, concepts of multidirectional memory and postmemory, systems theory of media, and ethical approaches to testimony, this article argues that gender is not merely descriptive of Holocaust experience but also constitutive of how trauma is narrated, circulated, and archived. Testimony, as a cultural form, is inherently mediated, and that mediation is fundamentally gendered. This analysis illustrates how Delbo and Klüger create gendered testimonial forms through unique aesthetic strategies. Delbo’s writing focuses on seeing by invoking a feminist aesthetics of voir as imagined and ethical visualization, while Klüger’s narrative emphasizes voice, utilizing rhetorical sharpness and ambivalent narration to challenge postwar silencing. Instead of equating gender with femininity, the article understands gender as a relational and intersectional system—one that includes masculinity, non-binary identities, and structural power differences. It also questions Eurocentric assumptions that feminist critique has been fully explored within memory studies, urging renewed engagement with gender in transnational contexts, such as the often-overlooked testimonies from wartime Shanghai. Ultimately, this article argues that feminist approaches to Holocaust testimony expose the gendered structures of grievability that determine which kinds of suffering are preserved—and which remain unspoken. Full article

As first-hand testimonies and accounts of the Holocaust fade, scholars and artists alike have struggled to depict and contextualize the genocide’s monumental violence. But depicting violence and its aftermath poses several problems, including the question of how to recall loss without artificially filling in or effacing the absence so central to its understanding. In essence, remembering the Holocaust is a paradox: the preservation of an absence. Marianne Hirsch’s influential concept of postmemory addresses this paradox and asks questions about memorial capacity in the twenty-first century. This essay considers Hirsch’s postmemory in the context of W.G. Sebald’s 2001 novel Austerlitz, which uses a combination of prose and photography to engage the difficulties inherent in memory work without access to eyewitnesses. Through the interaction of printed text and images, Austerlitz subtly references Lurianic mysticism’s concept of tikkun and Tree of Life (ilanot) diagrams. The result is a depiction of memory that is both process-based and embodies absence. My reading of Austerlitz traces a Jewish heritage within the work of a non-Jewish German author by attending to a tradition of mystical thought embedded in the novel. This situates Sebald’s fiction in a much longer Jewish history that stretches out on either end of the event of the Holocaust. Structurally, Sebald develops a tikkun-like process of (re)creation which relies on gathering material scraps of the past and imaginatively engaging with their absences in the present. Images, just as much as text, are central to this process. Reading Austerlitz in the context of Kabbalah reveals an intellectual and artistic link to a Jewish history that, while predating the Holocaust, nonetheless sheds light on post-Holocaust memories of loss. Full article

This article examines the intersection of immigration, religion, and gender in the lives and writings of Selma Stern, Hannah Arendt, and Toni Oelsner. It highlights how their lives were shaped by immigration and circumscribed by the unfinished movement towards both Jewish emancipation and women’s emancipation. These three German–Jewish women immigrated from Nazi Germany to the US, where they lived much or all of their adult life. All three belonged to the first generation of German women entering the academy. And all produced path-breaking works that contested antisemitism. In these works, the concepts of the Court Jew and the Jewish economic function loom large. This article will focus on how each constructed, transformed, or critiqued the Jewish economic function within the context of their larger intellectual trajectory and their biographies. The similarities and differences between them illustrate the range of possibilities open for immigrants who were women, who were Jewish, and who were German to integrate into American academic life. In so doing, this article aims to contribute to the study of gender in immigration, as well as to Jewish intellectual history, and the history of Jewish émigrés. Full article

This article examines the interplay between Jewish and Muslim identities in German public discourse, focusing on their roles as placeholders in constructing contemporary German identity. It argues that discussions of Judaism, antisemitism, and the Israel–Palestine conflict often serve as projection surfaces for national self-perception, neglecting the complexities of Jewish and Muslim lived realities. Drawing on critiques by Elad Lapidot and Jean-Claude Milner, the article explores how the exclusion of heteronomous identities—grounded in divine law—exposes the structural limitations of modern liberal societies. It highlights the substitution of traditional Jewish identity with a liberal-compatible version in German discourse, while simultaneously framing Muslims as the “new Other”. This text calls for Jewish and Muslim communities to challenge the narratives that marginalize and instrumentalize them, advocating for solidarity to address shared challenges and enrich pluralistic democratic frameworks. Full article

A remarkable amount of work on the study of Islamic ethical thought is published annually, covering an unprecedented variety of topics and themes. Yet despite the strides made, these debates have not addressed vital questions about how Islamic ethical thought can contribute to ongoing discourses that affect not only the Muslim community but society at large. In other words, how can we bring Islamic ethical thought into systematic engagement with modern philosophy? Specifically, how can Islamic ethical thought learn from contemporary philosophy, as it learned from Greek philosophy in the Middle Ages? And how might it be possible to develop Islamic ethical thought that can withstand both religious and rational scrutiny? In this programmatic overview, I respond to these questions by engaging with responsibility ethics within and beyond the Islamic tradition. As much as the debate about ethics has reached new heights in contemporary philosophical discourses, so too has the debate about responsibility re-emerged in theological discourses. In this paper, I bring into conversation the thought of Taha Abdurrahman on responsibility, which is nested within his larger paradigm of contemporary Islamic ethics, and Jewish thinker Hans Jonas’ concept of an ethics of responsibility. I argue that orchestrating this scholarly dialog between a 20th-century German Jewish thinker (Jonas) and a contemporary Muslim thinker (Abdurrahman) can lead to both a productive and constructive elaboration of Islamic ethical thought. Furthermore, I suggest that Habermas’ philosophy can serve as a bridge in this discussion, facilitating a comparative exploration of the ethical frameworks presented by both thinkers. By engaging with Habermas, we can highlight how Islamic thought can approach modernity, including philosophical debates, in a manner similar to that of 20th-century Jewish scholars like Jonas. This engagement not only enhances our understanding of responsibility within these traditions but also underscores the potential for interdisciplinary dialog in navigating contemporary ethical challenges. Full article

The non-destructive geophysical testing method ground penetrating radar (GPR), along with satellite image and air photo assessment, a review of the existing literature sources, and Holocaust survivor testimony, was used to document the location of potential mass graves in Alytus, Lithuania. In World War II, six million Jews were murdered, as were as many as five million other victims of Nazi Germany’s orchestrated persecution. In the summer of 1941, 8030 Jews (4.70 percent of Lithuania’s Jewish population) lived in Alytus County, where the town of Alytus is located. It is estimated that over 8000 Jews were murdered in Alytus County, including nearly the entire Jewish population of the town of Alytus. The murder of Jews from Alytus County accounts for approximately 4.2% of the total number of Lithuanian Jews killed in the Holocaust. Survivor testimony indicates that several thousand Jews from both the town and county were murdered and buried in the Vidzgiris Forest about 1000 m from the town center. In 2022, field reconnaissance at locations in the forest, which appeared to be disturbed in a 1944 German Luftwaffe air photograph, indicated that these disturbances were associated with natural geomorphic processes and not the Holocaust. Analysis of GPR data that was collected using a pulseEKKO Pro 500-megahertz groundpenetrating radar (GPR) system in 2022 in the vicinity of monuments erected in the forest to memorialize mass graves indicates that no mass graves were directly associated with these monuments. The 1944 air photograph contained two roads that traversed through and abruptly ended in the forest, which was the impetus for detailed field reconnaissance in that area. A segment of a 150 m long linear surface feature found in the forest was assessed using GPR, and based on the profile that was generated, it was determined that this feature is possibly a segment of a much more extensive mass grave. Testimony of a Holocaust survivor stated that as many as three burial trenches exist in this portion of the forest. Additional research using non-destructive GPR technology, air photograph and satellite image assessment, and the existing literature and testimony-based data are required for the Vidzgiris Forest to better define these and other potential mass graves and other Holocaust-related features. Full article

Rudolf Fuchs (1890–1942) was an influential figure in Prague’s early 20th-century literary scene as well as an intermediary between German and Czech literature at a time of intense social and political transformation. This study places Fuchs’ work within the broader context of his period, underscoring his significant, yet often overlooked, contributions to cultural mediation. The methods employed in this study include a detailed examination of Fuchs’ literary output and translations, alongside an analysis of his correspondence with contemporaries, to trace the evolution of his thinking from an initial alignment with Expressionism to a strong commitment to socialism. The results highlight Fuchs’ role in enhancing intercultural understanding, revealing how his translations and personal ideologies shaped the literary landscape of German–Czech relations. The study asserts the enduring relevance of Fuchs’ endeavors, particularly in the modern European sociopolitical climate. It also yields insights into the management of cultural diversity and ideological conflicts, as well as the upholding of social values amidst political volatility. Full article

Nietzsche is the world’s most (in)famous atheist, bearer of the monumental tiding of the Death of God. His works contain biting critiques of Christianity and, to a lesser degree, of Judaism as well. Rabbi Mordechai Yosef Leiner of Izbica [=RMY] (1800–1854) was a leading Hasidic master in 19th century Poland. Despite their seemingly incongruent world views and backgrounds, bringing the German philosopher and the Polish Rebbe into conversation bears significant fruit. The significance of my study is two-fold. First, based upon similar philosophical moves by both Nietzsche and RMY, I aim to establish a philosophical foundation upon which to create a secular religious space which, beyond the local discussion around Nietzsche and RMY themselves, is of vital importance in a world continuously divided along inter-religious and secular-religious grounds. In addition, I will sharpen what we mean when we discuss the “religiosity” of Nietzsche and how this religiosity may confront nihilism. I believe that Nietzsche’s orienting insight that God is dead can serve as an inspiration to create a phenomenologically religious “space” devoid of metaphysical and transcendental assertions and that there is a Hasidic master willing to meet him there. The quest of RMY was to reveal a Torah bereft of “Levushim”, that is to say, bereft of the familiar Jewish and kabbalistic mythical trappings. When the traditional Christian and Jewish myths which refer to a transcendent reality are discarded, the search for meaning is relocated onto the immanent stage of human (“All too Human”) phenomenology. Full article

The Prague Circle, under the leadership of Max Brod (1884–1968), was a prominent literary group that flourished from 1900 to 1939. This era witnessed a struggle between emancipation and assimilation for German-speaking Jews within the Habsburg and German Empires. The Prague literati possessed a unique capacity for Dialogfähigkeit, which played a crucial role in safeguarding them against aggressive nationalism. The Patmos Circle, led by Martin Buber (1878–1965) and Franz Rosenzweig (1886–1929), transformed this readiness for dialogue into dialogical thinking: a distinct capability and an action-plan to combat the prevailing forms of confessionalism and nationalism during that period. Taking the concept of Dialogfähigkeit as a crucial cornerstone of Prague and Patmos literary groups, this paper analyzes some of the key moments in its development. The aim of this paper is to highlight a certain cross-pollination of ideas between the Prague and Patmos groups without arguing for explicit vectors of influence between them. This article places the Patmos Circle in its proper context through an examination of their publication, the quarterly magazine Die Kreatur (1926–1930). By focusing on the concept of New Humanism and the end of history, this research will analyze two modernist masterpieces authored by members of the Patmos Circle: Karl Barth’s Römerbrief (1919) and Franz Rosenzweig’s Der Stern der Erlösung (1919). Through a study of the evolution of dialogical thinking within the Patmos Circle, I contend that the term “circle” is more appropriate than “school” to describe such associations, as it acknowledges the diverse and overlapping group interests that united its various members. What distinguishes the Patmos group from the literary-aesthetic circles in Prague is their commitment to eschatology within a critique of progress and their pursuit of a New Humanism based on the value of dialogue as a vital occurrence. Full article

A common practice used by the Germans and collaborators in World War II, as part of the Holocaust, was to use existing Jewish cemeteries as places for mass burial. Research was completed at the Old Jewish Cemetery in Riga, Latvia, the Livas Jewish Cemetery in Liepaja, Latvia, and the Zaliakalnis Jewish Cemetery in Kaunas, Lithuania. The Old Jewish Cemetery in Riga was adjacent to the Riga Ghetto and was used to bury individuals murdered in the ghetto. In Kaunas, an area of the Zaliakalnis Jewish Cemetery is devoid of grave stones, and literature sources and testimony indicate that this area was used for the mass burial of Jews from the Kaunas Ghetto and other mass killings. In Liepaja, the local Jewish Heritage Foundation believes that there are mass graves within the Livas Cemetery. Methodologies for this research include the use of a pulseEkko Pro 500-megahertz ground-penetrating radar (GPR) system. Electrical resistivity tomography (ERT) data were collected through a linear array of electrodes coupled to a direct current (DC) resistivity transmitter and receiver. Analysis of aerial photography and satellite images was also employed at each location. ERT and GPR data indicate three separate trench anomalies in the Old Jewish Cemetery in Riga. The presence of these anomalies corroborates Holocaust survivor testimony that bodies were buried in mass graves in that area. In the Zaliakalnis Jewish Cemetery in Kaunas, ERT and GPR data indicate an anomaly in the western part of the cemetery, and ERT data further indicate two other possible mass graves. In Liepaja, preliminary GPR analysis indicates an anomaly in a cleared section of the cemetery. Based on the presence of geophysical anomalies in all three cemeteries, which correlate with literature sources and Holocaust survivor testimony, there is a high probability that mass graves are present at each site. Future research directions include expanding the search areas in each cemetery, additional literature and testimony-based research, and the addition of other geophysical methodologies. Full article

Despite being a prominent and influential figure in the German and Jewish Enlightenment, Salomon Maimon’s skeptical standpoint seems to veer towards radical and unsustainable assertions, denying the validity of any knowledge—including natural science—except for mathematics. This paper seeks to demonstrate that Maimon’s skepticism concerning non-mathematical knowledge does not propose an incoherent skepticism nor contradict the enlightened perspective of developing natural sciences. To achieve this, I aim to show that (1) Maimon’s radical claim originates from the radical nature of the question he answers, and (2) the key to understanding it lies in grasping the concept of synthesis in his philosophy, from which different meanings of knowledge follow. Full article

In 1862, the German naturalist Carl Semper traveled through the Palau Islands, a Spanish colony in the Southwestern Pacific. He published an account of his travels in 1873 and claimed that the people of Palau possessed Jewish facial features. Although his book was rejected by professional anthropologists in Imperial Germany, popular anthropologists widely circulated his observation that Palauans shared physical characteristics with Jewish people. This article demonstrates that the racialization of Pacific Islanders, specifically those inhabiting the Palau Islands, was rooted in antisemitic notions about Jewish people as a race built on stereotypes about particular traits. This topic has been thus far overlooked by scholars of German colonialism, German anthropology, and German discourses on the Pacific Islands, particularly the Palau Islands. Full article

This essay explores the notion of Mitsprechen or “with-speaking” in Paul Celan’s poetry. “With-speaking” supposes that voices in the poems actively participate and engage in a dialogue that goes beyond traditional hermeneutic frameworks. Celan’s notion of col-loquy, distinct from the conventional sense of dialogue, challenges the separation between author and interpreter, rendering the traditional concept of intertextuality inadequate. The poems, according to Celan, give voice to human destinies, making texts audible as the voices of others. This vocal dimension of Celan’s poetry has prompted extensive discussion among philosophers, particularly in France. Levinas, Blanchot, and Derrida, influenced by German phenomenology and hermeneutics, critically examine the ethical implications of speaking “about” the other. They challenge traditional hermeneutical practices, emphasizing the responsibility of interpreters to respect the unique and untranslatable character of individual voices. This critique extends to Protestant categories of interpretation, drawing on alternative Jewish perspectives on being-in-the-world and alterity. The text explores the tensions inherent in speaking “for” or “in the name of” others, especially in the context of interpreting Celan’s work, raising questions about maintaining the fundamental difference and distance that otherness implies. The discussion concludes by highlighting Werner Hamacher’s formulation of a new philology that disrupts hermeneutical violence, influenced by the critiques of Blanchot, Levinas, and Derrida, and offering an alternative way of addressing the particular challenges posed by Celan’s poetry. Full article

How did an Arab Jew read the Quran against the backdrop of contradictory ideologies and the rise of key movements, including nationalism, colonialism, and Zionism, in Mandate Palestine? Approaching Isaac Yahuda as an Arab Jew challenges the binary opposition between Arabs and Jews in Zionist discourse, a linkage perceived as inconceivable, and on the other hand, that linkage is asserted, contested, and tested in the context of nationalism. This article also challenges the advancement of Jewish singularity and superiority by exploring how Jewish writers interacted with the Islamic scripture in Mandatory Palestine rather than dismissing it. This article examines Hebrew interpretation of various passages from the Quran that produced an understanding of the Quran that advanced Zionist ideals, including the nationalization of contested religious sites and the consolidation of the indigeneity of Jews in the East. Isaac Yahuda’s Hebrew commentary on the Quran challenged his Arab Jewishness in such a divisive nationalist atmosphere in Mandate Palestine. His hybrid background and dynamic connections with both Jews and Arabs enabled him to navigate these turbulent times by invoking the Quran, demonstrating respect for it, and at the same time challenging the understanding of his contemporary Muslims while utilizing German Jewish scholarship on the origins of Islam. Full article