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‘What’s there is there’
Editors: Ben Cohen and Eve Garrard

Norman Geras's work on the subject of Karl Marx's antisemitism involved significant dissent from the Marxist tradition in which he located himself, precisely because unvarnished honesty prevented him from glossing over the many troubling ideas and notions that, simply, are there. His Normblog demonstrated how Geras, as a Marxist, took on the shibboleths of the postmodern left, and in particular the relativism whose malign influence he had noted when writing his book on Marx's conception of human nature. 'The principle of self-emancipation', wrote Geras in 1971, 'is central, not incidental, to historical materialism.' This book shows how the materialist usage of 'powers of human nature', 'natural desires', 'natural character' play an important role in the formulation of Marx's theory of history. It explores Richard Rorty's various usages on the question of human nature and the tensions and anomalies as well as then theses on utopia. The book also reviews a fast-growing sector of the current literature on Karl Marx, i.e. whether Marx condemn capitalism in the light of any principle of justice, and the controversy that has fuelled its growth, and distinguishes three meanings (personal, intellectual and socio-political) of 'being a Marxist'. It discusses the significance of the Euston Manifesto, antisemitism on the left anti-Jewish stereotypes, and Marxism before the Holocaust. The book concludes with insights into the 9/11 incident, the principle of humanitarian intervention and international law for military intervention.

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Ben Cohen and Eve Garrard

in many cases is, since there are both critics and criticisms of Israel which are not antisemitic – such as the two criticisms I just made. Yet, if it both could be and is, it also in many cases is not. Much of the animus directed at Israel today is of a plainly antisemitic character. It relies (just as Marx did in Part II of On the Jewish Question ) on anti-Jewish stereotypes. This can be shown with near mathematical precision; I endeavour to show it in the rest of what I have to say. Antisemitism as epiphenomenal A first form of the Israel alibi for

in The Norman Geras Reader
Abstract only
Ulrike Ehret

were now seen primarily as unassimilable foreigners.34 Antisemitism was expressed in different forms, loudest by the various fascist organisations and the popular right wing press. Social and occupational discrimination, and anti-Jewish slander, poisoned the social life between Jews and non-Jews. In Germany, antisemitism had finally made the shift from verbal to physical attacks on Jews. Peter Pulzer remarks that the growing strength of the radical antisemitic right would determine the future of German Jews.35 Public discourse was awash with anti-Jewish stereotypes

in Church, nation and race
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Race and society in evolution
Nathan G. Alexander

with pronounced Jewish features. One such cartoon depicted a scene from the book of Ezekiel in which God had destroyed the hordes of Gog of Magog, which threatened the Jews, and encouraged his followers to put signs next to their bones so others would bury them. In Heston’s take, Ezekiel puts up signs about money-lending and pawn shops, drawing on old anti-Jewish stereotypes (see Figure 2.3). 80 Brute men 2.3  “Setting Up Signs,” Truth Seeker, May 26, 1894, 336 Other freethinkers critiqued the Jews for their provincialism and their clinging to outdated faiths

in Race in a Godless World
Marie Mulvey-Roberts

by mass immigration, political factions and the economic consequences of the First World War, were rapidly being assimilated into Weimar culture. This is apparent from the shorter fiction of Hanns Heinz Ewers, although his novel Vampire (1920) presents a more positive approach to the Jew. Murnau’s anti-Jewish stereotype is reflected in E. Elias Merhige’s Shadow of the Vampire (2000), a

in Dangerous bodies
Ulrike Ehret

become Jewish Catholics.35 The Guild certainly held the same secular anti-Jewish stereotypes prevalent at the time and accepted the existence of a ‘Jewish question’, but it was not motivated by hatred. Catholic conversion efforts were largely supported by religious orders (many female), the clergy and pious Catholics. Guild members would speak of their love for those who they regarded as God’s chosen people. They were guided by a religious zeal and the positive image of the biblical Jews. In this mindset, modern Jews were often referred to as errant children who needed

in Church, nation and race
Ulrike Ehret

tradition and are neither particularly Catholic nor German. Likewise, the secular anti-Jewish stereotypes, the Jew as usurer and Bolshevik, had been part of Catholic (and Protestant) anti-Jewish 05-ChurchNationRace_178-235 198 28/11/11 14:44 Page 198 Church, nation and race sentiments long before antisemitism became state ideology in Germany. Yet the defence against Rosenberg was likewise no Machiavellian attempt to capitalise on the National Socialist revolution to strengthen the churches’ case with the average German.83 Judging from the sources available, the

in Church, nation and race