By Steven E. Aschheim
The 19th- and twentieth-century dating among ecu tradition, German background, and the Jewish event produced a few of the West's strongest and enduring highbrow creations-and, probably in subtly paradoxical and interrelated methods, our century's darkest genocidal moments. In occasions of drawback explores the flashpoints of this vexed dating, mapping the coordinates of a posh triangular stumble upon of colossal ancient import. In essays that diversity from the query of Nietzsche's legacy to the debate over Daniel Goldhagen's Hitler's prepared Executioners, the prestigious historian Steven E. Aschheim offers this come across as an ongoing discussion among evolving cultural identities. He touches on previous dimensions of this trade (such because the politics of Weimar Germany) and on current dilemmas of greedy and representing it (such because the Israeli discourse at the Holocaust). His paintings necessarily strains the roots and ramifications of Nazism yet while brings into concentration ancient situations and modern matters frequently overshadowed or distorted through the Holocaust. those essays display the ever present of Nazi genocide inside our personal tradition and remove darkness from the tasks of a few later thinkers and historians-from Hannah Arendt to George Mosse to Saul Friedlander-who have wrestled with its problematics and sought to seize its essence. From the widely ancient to the non-public, from the politics of Weimar Germany to the adventure of starting to be up German Jewish in South Africa, the essays extend our knowing of German Jewish background specifically, but in addition of historic strategies mostly.
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Additional resources for In Times of Crisis: Essays on European Culture, Germans, and Jews
Sample text
But according to him, all scientific-concepts, and hence in particular the concept of culture is an outgrowth of nineteenth-century Western culture; its application to ‘cultures’ of other ages and climates is an act stemming from the spiritual imperialism of that culture. 113 Against Social Science 41 It is of some relevance to note that it was, pointedly, in a talk entitled “Why We Remain Jews” that Strauss insisted that sociology and psychology were “superficial and thoughtless”: in no fundamental way did, or could, they reflect upon themselves.
But there it “had the character of something that existed for itself, something substantial and unproblematic, something predominating in relation to . . 75 This was an essentially dynamic conception, they wrote, that also changed its character in accord with the changing plight of its articulators: “The concept of society, which is specifically bourgeois and antifeudal, implies the notion of an association of free and independent human subjects for the sake of a better life and, consequently, the critique of natural societal relations.
It is not primarily the result of a “motive” (Max Weber) or of a “project” (Alfred Schutz) but instead a corollary of [what she called] “natality”. . Moreover a categorical feature of action is its indeterminacy and irreversibility. For no person ever knows exactly what they have initiated, and the “meaning” of their action is less a force that impels them on, and more a retrospective judgment by the spectator . . 48 Arendt opposed these notions of action within social science because ultimately, she argued, they rested upon the reductive metaphorics of “fabrication” and instrumentality.