By Steven E. Aschheim
The essays during this quantity search to confront many of the charged assembly issues of ecu - specially German - and Jewish historical past. All, in a single means or one other, discover the entanglements, the intertwined moments of empathy and enmity, belonging and estrangement, creativity and destructiveness that happened at those junctions.
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Additional info for At the Edges of Liberalism: Junctions of European, German, and Jewish History
86 Some variations consisted of a strange blend of romanticism and hardboiled political assessment. 88 But this alleged appropriation of nativeness had its darker side. 91 There were those who immediately grasped the unrealistic and romantic nature of many of these visions. Thus, the humanist Zionist Shmuel Hugo Bergman pointed out that actually the rise of Arab nationalism was a product of Western capitalism and modernization, not of native Eastern thought. 92 Moses Calvary most clearly articulated the middle ground.
If Christianity has done everything to orientalize the occident, Judaism has always played an essential part in Occidentalizing it again . . 24 But what about specifically Jewish appropriations? It has by now been well established that for scholars of the Wissenschaft des Judentums, far less of the patronizing Saidian brand of Orientalism was to be found. 25 Indeed, at times very close identification rather than supercilious distance applied. 28 Perhaps the first of these was the prolific Hungarian-born Catholic-educated Orientalist Hermann Bamberger (1832–1913) or Ármin Vámbéry, alias Reshit Efendi, who was intrigued by the Ottomann Empire, became a full Osmanli (Turk), published—among various other things—a Turkish-German dictionary in 1858, and, disguised as a Sunnite dervish, was the first West European to travel the entirety of Central Asia from the Black Sea to Constantinople.
Our present subjects, however, consist of a group of Central European thinkers who, with one or two exceptions, departed from Europe well before the Nazi onslaught. During the first three decades of the twentieth century, the center of their attention moved to Palestine. As second-generation Zionists, to be sure, they rejected Europe (and Germany in particular) as the site in which their Jewishness, as they conceived it, could be authentically validated. Yet this physical and ideological move beyond the borders of their birth did not mean that they necessarily wanted to, or indeed could, unload the fraught mental baggage they brought with them.