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 | | The emancipation of the state from religion is not the emancipation of the real man from religion. | | | Emancipation from religion is laid down as a condition, both to the Jew who wants to be emancipated politically, and to the state which is to effect emancipation and is itself to be emancipated. | | | In its own form, in the manner characteristic of its nature, the state as a state emancipates itself from religion by emancipating itself from the state religion -- that is to say, by the state as a state not professing any religion, but, on the contrary, asserting itself as a state. |
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http://eserver.org/marx/1844-jewish.question.txt
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| | LRB Eric Hobsbawm : Benefits of Diaspora |
| | By ‘secularisation’ I don’t mean that the Jewish faith had to be abandoned, though among the emancipated there was a rush to conversion, sincere or pragmatic, but that religion was no longer the unremitting, omnipresent and all-embracing framework of life. | | | There was no doubt in the minds of emancipators that two changes were essential: a degree of secularisation and education in, as well as the habitual use of, the national language, preferably, but not necessarily, an accepted language of written culture (think of the enthusiastically magyarised Jews of Hungary). | | | After 1811 it would have been technically difficult for a Jewish boy in Germany to avoid the public education system, and it was no longer virtually compulsory to learn the Hebrew letters in a religious establishment as it still was in the East. |
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http://www.lrb.co.uk/v27/n20/print/hobs01_.html
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| | Table of Contents: Rites and Passages |
| | Historically and in the present day, to be Jewish has meant, inexorably, to live in tension between the universal and the peculiarly "Jewish" aspects of their identity. | | | At the same time, it is abundantly clear that the Jews' historical experiences over the course of centuries, and the weight of the social and religious teachings of Judaism, have thoroughly informed their perceptions of the world around them and have influenced virtually all of the choices they make as individuals. | | | The tension between the two would continue to manifest itself well into the nineteenth century, and may be observed in the discourse on the role of religion in communal life. |
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http://www.upenn.edu/pennpress/book/toc/14066.html
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| | lec3 |
| | Jewish ‘particularism,’ was an argument used in the intense debates over whether Jews were worthy to be accepted as citizens debates in the 1st phase of the struggle for emancipation, from 1780 to 1814. | | | Enemies of Jews quoted Voltaire, to prove that not only their religion but their essential character was bad, that they were narrow-minded and bigoted, as reflected in the Bible. | | | For many Jews in Western Europe, they were Jewish by religion, but identified with their host country. |
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http://www.u.arizona.edu/~shaked/Holocaust/lectures/lec3.html
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| | Hal Draper: Marx and the Economic-Jew Stereotype (1977) |
| | He explains in a parable (which is the ideological centerpiece of the play and was its starting point in Lessing’s mind) that the three religions are as like as identical rings; the only difference is that one happens to inherit one rather than the other. | | | Marx had distinguished between the two with unusual clarity in his letter of 13 March 1843 (see p.111 fn), in which he mentioned his repugnance to the religion as against supporting the demand for Jewish emancipation. | | | It must be recalled that at this point Judaism meant mainly the orthodox faith as it had emerged from the Middle Ages; Reform Judaism had just taken shape but would not have determined the public discussion. |
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http://www.marxists.de/religion/draper/marxjewq.htm
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| | Jewish Emancipation - Wikipedia, the free encyclopedia |
| | The rabbinate was the highest aim of many Jewish boys, and the study of the Torah (first five books of the Bible) and the Talmud was the means of obtaining that coveted position, or one of many other important communal distinctions. | | | As long as the Jews lived in segregated communities, and as long as all avenues of social intercourse with their gentile neighbors were closed to them, the rabbi was the most influential member of the Jewish community. | | | Haskalah followers advocated "coming out of the ghetto," not just physically but also mentally and spiritually. |
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http://en.wikipedia.org/wiki/Jewish_Emancipation
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| | Abram Leon: The Jewish Question (6. Contradictory trends in the Jewish problem) |
| | Whereas the first Jewish generations in the countries of immigration still remained firmly attached to Judaism, the new generations rapidly lost their special customs and language. | | | Those who remained faithful to the Jewish religion vigorously denied that they formed a distinct nation. | | | In all parts of the world, along all the roads of exile, the Jewish masses, concentrated in special quarters, created their own special cultural centers, their newspapers, their Yiddish schools. |
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http://www.marxists.de/religion/leon/ch6.htm
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| | Last month in Levend Joods Geloof |
| | Legally, because the 'National Assembly' of The Netherlands had decreed a separation of Church and State; as a consequence the establishment of a new Jewish congregation could no longer be stopped by the civil authorities. | | | By establishing at the same time a central National Board for the Ashkenazi Jews, in which mainly enlightened Jews were appointed, he succeeded to make a truce between enlightened and orthodox Jews which lasted till the 1920ies. | | | The story shows how they came in contact with the ideas of the Haskalah, the Jewish Enlightenment, through marriages with women from enlightened Jewish families in Berlin. |
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http://www.xs4all.nl/~ljg/43-1e.html
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| | Commentary Magazine - Cedars of Lebanon: A Speech on Jewish Emancipation |
| | ...In one important point, Sir, my honourable friend, the Member for the University of Oxford, must acknowledge that the Jewish religion is of all erroneous religions the least mischievous... | | | ...There is not the slightest chance that the Jewish religion will spread... | | | ...The resolution read as follows: "That is is the opinion of this Committee that it is expedient to remove all civil disabilities at present existing with respect to His Majesty's subjects professing the Jewish religion, with the like exceptions as are provided with respect to His Majesty's subjects professing the Roman Catholic religion... |
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http://www.commentarymagazine.com/Summaries/V5I1P80-1.htm
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| | [No title] |
| | The Emancipation of the Jews of Alsace: Acculturation and Tradition in the Nineteenth Century. | | | Oxford, 2001 (= 6 titles) Emancipation, Assimilation, Embourgeoisement General histories Baron, Salo. | | | Cambridge, MA 1964 Baron, Salo W. History and Jewish Historians. |
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http://www.sas.upenn.edu/~mercerb/franc2.doc
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| | Marx on the Jewish Question |
| | Bauer stated that Jews could never be emancipated, because of what he called “Jewish narrowness”, in other words, their commitment to the Jewish faith, which is incompatible with the universal aspect of human emancipation. | | | For example, being a Jew, whatever quarrels this question might trigger, remains a question of cultural origin, and whatever differentiation one may discover within the Jewish people there is still a wide common denominator which distinguishes it from other peoples and gathers them into one group. | | | “It is by no means sufficient to ask: Who should emancipate and who should be emancipated? |
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http://www.wzo.org.il/en/resources/view.asp?id=888
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| | MyJewishLearning.com - History & Community: Overview: The Story, 1650-1914 |
| | Emancipation and enlightenment changed Jewish life between 1700 and 1914. | | | These immigrants, along with their co-religionists whose journeys were purely intellectual, changed the character of the countries they called--or came to call--home. | | | Mendelssohn was a forerunner of the Haskalah, the Jewish Enlightenment movement, which emerged and developed from the mid-eighteenth to the late-nineteenth centuries, and aimed to spread modern European culture among the Jews. |
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http://www.myjewishlearning.com/history_community/Modern/Overview1700.htm
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| | Journal of Social History: Jewish Emancipation in a German City: Cologne, 1798-1871 - Review |
| | Her most persuasive evidence comes from the postrevolutionary period, when Jewish leaders attained the right to teach Jewish religion in state gymnasiums, thus establishing parity between the Jewish religion and the Protestant and Catholic faiths. | | | Both Catholicism's status as a minority religion in Prussia and the strident evangelical views of the Hohenzollern court swayed Catholic and Protestant Rhinelanders alike to advocate separation of church and state. | | | For some intellectuals, such as editor-author Karl-Heinrich Bruggeman, Jewish emancipation acted merely as a means to criticize the Prussian state. |
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http://www.findarticles.com/p/articles/mi_m2005/is_3_32/ai_54258737
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| | Nachman Syrkin |
| | The Jewish socialists of western Europe, who sprang from the assimilationist Jewish bourgeoisie, unfortunately inherited the tradition of assimilation and displayed the same lack of self-respect and spiritual poverty, except that the moral degeneration of the socialist brand of assimilation was more sharply apparent. | | | Only cowards and spiritual degenerates will term Zionism a utopian movement. | | | Only in the case of the Jews, among whom everything is topsy-turvy, have the socialists inherited assimilation from the bourgeoisie and made it their spiritual heritage. |
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http://www.wzo.org.il/en/resources/view.asp?id=1344
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| | Jewish Emancipation |
| | Prussian law included a paragraph stating that: "The Christian religion shall be the basis in all government institutions that are associated with religion." Jews would have to wait until 1871 for legal emancipation to take hold, ironically the Jewish emancipation went hand in hand in once again with German unification. | | | Many Orthodox and non-Orthodox Jews feared that emancipation wou ld not be in the best interest of Judaism or the Jewish people. | | | The demand for emancipation, raised by Christian and Jew alike, was clearly in agreement with the |
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http://www.cats.ohiou.edu/~Chastain/ip/jewemanc.htm
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| | Jewish Studies Courses |
| | Concludes by considering the debate on "Post-Zionism" and the challenges it may present for Israel and the Jewish Diaspora. | | | Focus is on the different paths of Jewish emancipation in Western societies, the impact of modernisation on Jewish life, and the significance of the Holocaust and the establishment of the State of Israel for contemporary Jewish identity. | | | Themes include: occupational, educational, and social class transformations; religious, ethnic, and communal forms of Jewish identification; Jews and others; political allegiances; Israel-Diaspora relations; and assimilation and intermarriage. |
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http://www.arts.unsw.edu.au/jewishstudies/courses/jscourses05.htm
(373 words)
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| | JH - Reaction to Jewish Emancipation |
| | “Change is permissible with the collective consensus of the Jewish community.” הוא אומר שאסור לשנות את ההלכות בתורה. |
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http://home1.gte.net/vze6jxlz/rs/12/jh4.htm
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