Lenin on the Jewish Question
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1 Russian and Post-Soviet Foreign Policy Dr. Azar Babayev Course
Russian and Post-Soviet Foreign Policy Dr. Azar Babayev Course Objectives This course explores the vital international relations of Russia and the other post-Soviet states. Beginning with an historical survey, it examines various geopolitical, cultural, and other factors in analyzing the origins and nature of the Russian empire. This is followed by study of the Soviet era, especially the rise, conduct, and collapse of the Cold War (and the USSR) in which power, ideology, institutions, and leadership are scrutinized. The remainder of the course is given to analysis of post-Soviet foreign policy, both events in particular regions (e.g. the Baltics, Eastern Europe, Central Asia, the Caucasus-Caspian) as well as critical issues in relations with Asia, the Middle East, Europe and America (trade, terrorism, nuclear security, peacekeeping, NATO expansion, missile defense, etc.). Though the “what, where and when” of post-Soviet foreign policy may predominate at times, understanding the “why” is our underlying goal. That is, while knowledge of specific foreign policy developments is essential, so is viewing these developments in the context of international relations theory—economic vs. ideological analyses, foreign or domestic influences, the roles of individuals and institutions, the impact of nationalism and the politics of identity. Course Format This is primarily a lecture course, though there will also be a significant discussion component. The general pattern will be instructor lecture for approximately one hour, followed by time for questions and answers. As well, an additional section meeting for supplementary discussion or video screening (historical, documentary, sometimes cultural/artistic subjects) will be held once a week. -
Antisemitism and the Left
2 Marx’s defence of Jewish emancipation and critique of the Jewish question The Jew … must cease to be a Jew if he will not allow himself to be hindered by his law from fulfilling his duties to the State and his fellow-citizens. (Bruno Bauer, Die Judenfrage)1 The Jews (like the Christians) are fully politically emancipated in various states. Both Jews and Christians are far from being humanly emancipated. Hence there must be a difference between political and human emancipation. (Marx and Engels, The Holy Family)2 Capitalism has not only doomed the social function of the Jews; it has also doomed the Jews themselves. (Abram Leon, ‘Toward a Solution to the Jewish Question’)3 Within the eighteenth-century Enlightenment, the perspectives of Jewish eman- cipation and the Jewish question were synthesised to the extent that emancipation was justified in terms of solving the Jewish question. Within the French Revolu- tion, the inclusive face of universalism that was articulated in the Declaration of the Rights of Man and Citizen was synthesised with the terror directed at those labelled ‘enemies of humanity’. In both the Enlightenment and the revolutionary tradition, however, there were alternative ways of thinking about Jewish emancipation that sought to break radically from the prejudicial assump- tions of the Jewish question. In the nineteenth century, the synthesis of Jewish emancipation and the Jewish question was to be torn apart. On the one hand, the Jewish question was set in opposition to Jewish emancipation; on the other hand, Jewish emancipation was justified independently of the Jewish question.4 The tensions contained in the eighteenth-century synthesis could no longer be held in check. -
On the Jewish Question” (1843)
KARL MARX, “On the Jewish Question” (1843) In: The Marx-Engels Reader. Edited by Robert Tucker, New York: Norton & Company, 1978. p. 26 - 46. _______________________________________________________________________________________________________________________________ The German Jews seek emancipation. What kind of emancipation do they want? Civic, political emancipation. Bruno Bauer replies to them: In Germany no one is politically emancipated. We ourselves are not free. How then could we liberate you? You Jews are egoists if you demand for yourselves, as Jews, a special emancipation. You should work, as Germans, for the political emancipation of Germany, and as men, for the emancipation of mankind. You should feel the particular kind of oppression and shame which you suffer, not as an exception to the rule but rather as a confirmation of the rule. Or do the Jews want to be placed on a footing of equality with the Christian subjects? If they recognize the Christian state as legally established they also recognize the regime of general enslave- [27] ment. Why should their particular yoke be irksome when they accept the general yoke? Why should the German be interested in liberation of the Jew, if the Jew is not interested in the liberation of the German? The Christian state recognizes nothing but privileges. The Jew himself, in this state, has the privilege of being a Jew. As a Jew he possesses rights which the Christians do not have. Why does he want rights which he does not have but which the Christians enjoy? In demanding his emancipation from the Christian state he asks the Christian state to abandon its religious prejudice. -
On the Jewish Question:’ a Polemical Précis
KRITIKE VOLUME NINE NUMBER TWO (DECEMBER 2015) 77-97 Article ‘On the Jewish Question:’ A Polemical Précis Virgilio A. Rivas Abstract: The essay is a polemical engagement with Karl Marx’s early writing “On the Jewish Question” as it traces its arguably Feuerbachian origin and influence. Althusser in his book For Marx allows us to recognize this imprint of Feuerbach in the writings of the young Marx yet also falls short of determining what “On the Jewish Question” conveys in the last instance. As the essay navigates this contested terrain of interpreting Marx’s key writing, the importance of revisiting Feuerbach’s influence on the young Marx is underscored vis-à-vis Bauer’s impoverished Hegelianism in full display in his polemic concerning the emancipation of the Jews. Towards the concluding section, we will connect Marx’s concrete-materialist form of critique with which he treated Bauer’s polemics to contemporary forms of philosophical materialism in relation to the overlapping logics of late capitalism today. Keywords: Feuerbachian Hegelianism, epistemological break, Judenfrage, philosophical materialism Preface his essay is prepared for a polemical engagement with Karl Marx’s early writing, considerably pivotal in terms of its connection to so- called late or mature writings culminating in the rather unfinished T 1 third volume of Das Kapital. Marx’s “On the Jewish Question” briefly preceded in writing and composition what is deemed an important collection of texts, unique for their transitional significance or so in the history of Marxist literature.2 We are referring to the Economic and Philosophical 1 Louis Althusser, For Marx, trans. -
Marx's Defence of Jewish Emancipation and Critique of The
2 Marx’s defence of Jewish emancipation and critique of the Jewish question The Jew … must cease to be a Jew if he will not allow himself to be hindered by his law from fulfilling his duties to the State and his fellow-citizens. (Bruno Bauer, Die Judenfrage)1 The Jews (like the Christians) are fully politically emancipated in various states. Both Jews and Christians are far from being humanly emancipated. Hence there must be a difference between political and human emancipation. (Marx and Engels, The Holy Family)2 Capitalism has not only doomed the social function of the Jews; it has also doomed the Jews themselves. (Abram Leon, ‘Toward a Solution to the Jewish Question’)3 Within the eighteenth-century Enlightenment, the perspectives of Jewish eman- cipation and the Jewish question were synthesised to the extent that emancipation was justified in terms of solving the Jewish question. Within the French Revolu- tion, the inclusive face of universalism that was articulated in the Declaration of the Rights of Man and Citizen was synthesised with the terror directed at those labelled ‘enemies of humanity’. In both the Enlightenment and the revolutionary tradition, however, there were alternative ways of thinking about Jewish emancipation that sought to break radically from the prejudicial assump- tions of the Jewish question. In the nineteenth century, the synthesis of Jewish emancipation and the Jewish question was to be torn apart. On the one hand, the Jewish question was set in opposition to Jewish emancipation; on the other hand, Jewish emancipation was justified independently of the Jewish question.4 The tensions contained in the eighteenth-century synthesis could no longer be held in check. -
Rus Sian Jews Between the Reds and the Whites, 1917– 1920
Rus sian Jews Between the Reds and the Whites, 1917– 1920 —-1 —0 —+1 137-48292_ch00_1P.indd i 8/19/11 8:37 PM JEWISH CULTURE AND CONTEXTS Published in association with the Herbert D. Katz Center for Advanced Judaic Studies of the University of Pennsylvania David B. Ruderman, Series Editor Advisory Board Richard I. Cohen Moshe Idel Alan Mintz Deborah Dash Moore Ada Rapoport- Albert Michael D. Swartz A complete list of books in the series is available from the publisher. -1— 0— +1— 137-48292_ch00_1P.indd ii 8/19/11 8:37 PM Rus sian Jews Between the Reds and the Whites, 1917– 1920 Oleg Budnitskii Translated by Timothy J. Portice university of pennsylvania press philadelphia —-1 —0 —+1 137-48292_ch00_1P.indd iii 8/19/11 8:37 PM Originally published as Rossiiskie evrei mezhdu krasnymi i belymi, 1917– 1920 (Moscow: ROSSPEN, 2005) Publication of this volume was assisted by a grant from the Lucius N. Littauer Foundation. Copyright © 2012 University of Pennsylvania Press All rights reserved. Except for brief quotations used for purposes of review or scholarly citation, none of this book may be reproduced in any form by any means without written permission from the publisher. Published by University of Pennsylvania Press Philadelphia, Pennsylvania 19104- 4112 www .upenn .edu/ pennpress Printed in the United States of America on acid- free paper 10 9 8 7 6 5 4 3 2 1 -1— Library of Congress Cataloging- in- Publication Data 0— ISBN 978- 0- 8122- 4364- 2 +1— 137-48292_ch00_1P.indd iv 8/19/11 8:37 PM In memory of my father, Vitaly Danilovich Budnitskii (1930– 1990) —-1 —0 —+1 137-48292_ch00_1P.indd v 8/19/11 8:37 PM -1— 0— +1— 137-48292_ch00_1P.indd vi 8/19/11 8:37 PM contents List of Abbreviations ix Introduction 1 Chapter 1. -
Karl Marx and the Jewish Question of Our Times
University of Massachusetts Amherst ScholarWorks@UMass Amherst Doctoral Dissertations 1896 - February 2014 1-1-1988 Political discourse in exile : Karl Marx and the Jewish question of our times. Dennis K. Fischman University of Massachusetts Amherst Follow this and additional works at: https://scholarworks.umass.edu/dissertations_1 Recommended Citation Fischman, Dennis K., "Political discourse in exile : Karl Marx and the Jewish question of our times." (1988). Doctoral Dissertations 1896 - February 2014. 1765. https://scholarworks.umass.edu/dissertations_1/1765 This Open Access Dissertation is brought to you for free and open access by ScholarWorks@UMass Amherst. It has been accepted for inclusion in Doctoral Dissertations 1896 - February 2014 by an authorized administrator of ScholarWorks@UMass Amherst. For more information, please contact [email protected]. POLITICAL DISCOURSE IN EXILE: KARL MARX AND THE JEWISH QUESTION OF OUR TIMES A Dissertation Presented by Dennis K . Fischman Submitted to the Graduate School of the University of Massachusetts in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY May 1988 Department of Political Science POLITICAL DISCOURSE IN EXILE: KARL MARX AND THE JEWISH QUESTION OF. OUR TIMES A Dissertation Presented by Dennis K. Fischman Approved as to style and content by: Jerome King, Chairperson fen Bethke Elshtam, Member Robert Paul Wdlff, Member George" Sulzrfer, Chairperson Department of Political Science c Copyright by Dennis K. Fischman 1988 All Rights Reserved ABSTRACT POLITICAL DISCOURSE IN EXILE: KARL MARX AND THE JEWISH QUESTION OF OUR TIMES MAY 19 88 DENNIS K. FISCHMAN, B.A., YALE UNIVERSITY Ph.D., UNIVERSITY OF MASSACHUSETTS Directed by: Professor Jerome King Karl Marx's philosophy of writing demands his readers help develop his theory by questioning its gaps and contradictions. -
Communism's Jewish Question
Communism’s Jewish Question Europäisch-jüdische Studien Editionen European-Jewish Studies Editions Edited by the Moses Mendelssohn Center for European-Jewish Studies, Potsdam, in cooperation with the Center for Jewish Studies Berlin-Brandenburg Editorial Manager: Werner Treß Volume 3 Communism’s Jewish Question Jewish Issues in Communist Archives Edited and introduced by András Kovács An electronic version of this book is freely available, thanks to the support of libra- ries working with Knowledge Unlatched. KU is a collaborative initiative designed to make high quality books Open Access. More information about the initiative can be found at www.knowledgeunlatched.org This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 4.0 License, as of February 23, 2017. For details go to http://creativecommons.org/licenses/by-nc-nd/4.0/. ISBN 978-3-11-041152-2 e-ISBN (PDF) 978-3-11-041159-1 e-ISBN (EPUB) 978-3-11-041163-8 Library of Congress Cataloging-in-Publication Data A CIP catalog record for this book has been applied for at the Library of Congress. Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available in the Internet at http://dnb.dnb.de. © 2017 Walter de Gruyter GmbH, Berlin/Boston Cover illustration: Presidium, Israelite National Assembly on February 20-21, 1950, Budapest (pho- tographer unknown), Archive “Az Izraelita Országos Gyűlés fényképalbuma” Typesetting: -
Down with Britain, Away with Zionism: the 'Canaanites'
DOWN WITH BRITAIN, AWAY WITH ZIONISM: THE ‘CANAANITES’ AND ‘LOHAMEY HERUT ISRAEL’ BETWEEN TWO ADVERSARIES Roman Vater* ABSTRACT: The imposition of the British Mandate over Palestine in 1922 put the Zionist leadership between a rock and a hard place, between its declared allegiance to the idea of Jewish sovereignty and the necessity of cooperation with a foreign ruler. Eventually, both Labour and Revisionist Zionism accommodated themselves to the new situation and chose a strategic partnership with the British Empire. However, dissident opinions within the Revisionist movement were voiced by a group known as the Maximalist Revisionists from the early 1930s. This article analyzes the intellectual and political development of two Maximalist Revisionists – Yonatan Ratosh and Israel Eldad – tracing their gradual shift to anti-Zionist positions. Some questions raised include: when does opposition to Zionist politics transform into opposition to Zionist ideology, and what are the implications of such a transition for the Israeli political scene after 1948? Introduction The standard narrative of Israel’s journey to independence goes generally as follows: when the British military rule in Palestine was replaced in 1922 with a Mandate of which the purpose was to implement the 1917 Balfour Declaration promising support for a Jewish ‘national home’, the Jewish Yishuv in Palestine gained a powerful protector. In consequence, Zionist politics underwent a serious shift when both the leftist Labour camp, led by David Ben-Gurion (1886-1973), and the rightist Revisionist camp, led by Zeev (Vladimir) Jabotinsky (1880-1940), threw in their lot with Britain. The idea of the ‘covenant between the Empire and the Hebrew state’1 became a paradigm for both camps, which (temporarily) replaced their demand for a Jewish state with the long-term prospect of bringing the Yishuv to qualitative and quantitative supremacy over the Palestinian Arabs under the wings of the British Empire. -
Novorossiya: a Launching Pad for Russian Nationalists
Novorossiya: A Launching Pad for Russian Nationalists PONARS Eurasia Policy Memo No. 357 September 2014 Marlene Laruelle The George Washington University The Ukraine crisis is a game changer for Russia’s domestic landscape. One of the most eloquent engines of this is the spread of the concept of “Novorossiya,” or New Russia. With origins dating from the second half of the 18th century, the term was revived during the Ukraine crisis and gained indirect official validation when Russian President Vladimir Putin used it during a call-in show in April 2014 to evoke the situation of the Russian-speaking population of Ukraine. It appeared again in May when the self- proclaimed Donetsk and Lugansk People’s Republics (DNR and LNR) decided to unite in a “Union of Novorossiya.” In August, a presidential statement was addressed to the “Insurgents of Novorossiya,” though the text itself referred only to “representatives of the Donbas.” The powerful pull of Novorossiya rests on its dual meaning in announcing the birth of a New Russia geographically and metaphorically. It is both a promised land to be added to Russia and an anticipation of Russia’s own transformation. As such, “Novorossiya” provides for an exceptional convergence of three underlying ideological paradigms that I briefly analyze here. “Red” Novorossiya The first ideological motif nurturing Novorossiya emphasizes Soviet memory. Novorossiya is both a spatial and ideological gift to Russia’s reassertion as a great power: it brings new territory and a new mission. This inspiration enjoys consensus among the Russian population and is widely shared by Russian nationalists and the Kremlin. -
Three Answers to the Jewish Question Soc387h1/Cjs390h1 Course Website: Wednesday, 10 Am–12 Pm Sidney Smith 1072 11 Sep – 4 Dec 2019
THREE ANSWERS TO THE JEWISH QUESTION SOC387H1/CJS390H1 COURSE WEBSITE: https://q.utoronto.ca WEDNESDAY, 10 AM–12 PM SIDNEY SMITH 1072 11 SEP – 4 DEC 2019 Version: 6 September 2019 “The Jewish question; the eternal question mark that does not let the world fall asleep.” Menachem Birnbaum. Postcard. Jewish Museum, Vienna. Professor Robert Brym SD Clark Professor of Sociology Department of Sociology and Centre for Jewish Studies email [email protected] web https://utoronto.academia.edu/RobertBrym office hours: weekly after class or by appointment Teaching assistant Amir Lavie Faculty of Information and Centre for Jewish Studies email [email protected] web https://ischool.utoronto.ca/profile/amir-lavie/ office hours: weekly after class or by appointment Prerequisites ▪ For students wanting a Sociology credit: 1.0 sociology credits at the 200 level or higher. ▪ For students wanting a Jewish Studies credit: 5.0 university courses, at least 2.0 of them in the humanities or social sciences. This course outline is available in PDF format through U of T’s Quercus site at https://q.utoronto.ca 1 of 8 Overview One must refuse everything to the Jews as a nation and grant the Jews everything as individuals…. Individually, they must be citizens. —Stanislas de Clermont-Tonnerre, French National Assembly, debate on the eligibility of Jews for citizenship (1789) Let us not look for the secret of the Jew in his religion…. An organization of society that would abolish the prerequisites of haggling…would make the [existence of the] Jew impossible. —Karl Marx, On the Jewish Question (1844) A corner of Palestine, a “canton,” how can we promise to be satisfied with it? We cannot. -
LVOV's OJCZYZNA (1881-1892) Paweł Jasnowski Introduction
SCRIPTA JUDAICA CRACOVIENSIA Vol. 13 (2015) pp. 55–65 doi:10.4467/20843925SJ.15.005.4227 www.ejournals.eu/Scripta-Judaica-Cracoviensia THE FAILURE OF THE INTEGRATION OF GALICIAN JEWS ACCORDING TO LVOV’S OJCZYZNA (1881-1892) Paweł Jasnowski (Jagiellonian University, Kraków) Key words: integrationist, integration, assimilation, Polonization, Lvov, Galicia, Polish-Jewish relations, anti-Semitism Abstract: The article is devoted to the pro-Polish integrationist group, an important part of the modernizing section of the Jewish community in Poland, in the second half of the 19th century. The author focuses on Ojczyzna, a Polish-language bulletin and the first regular Polish-language newspaper of the pro-Polish integrationist group in Galicia. The study is an attempt to show how the idea of integration was finally abandoned at the turn of the century, and integration ceased to be seen as the solution to “the Jewish question.” Introduction The pro-Polish integrationist1 group was an important part of the modernizing sec- tion of the Jewish community in Poland. Its origins date back to the end of the 18th cen- tury. It was at this point that Haskalah (the Jewish Enlightenment) began to take root in Galicia.2 In the early days, the most influential leaders of the Haskalah movement were Menachem Mendel Lefin and his famous disciples, Joseph Perl (1773-1839) and Nach- man Krochmal. The main centers of the movement were the towns of Brody, Lemberg (Lvov, now Lviv), and Tarnopol. Unlike in the Kingdom of Poland, right from the begin- ning a prominent characteristic of Haskalah in Galicia was its uncompromising struggle against Hasidism.3 In contrast to the Kingdom of Poland, in Galicia the Haskalah move- ment was not deeply immersed in the Polish language and Polish culture; in Kingdom of Poland these sympathies could be described as a Polish version of integration with 1 In the use of the term “integrationist” (instead of “assimilationist”) I follow Mendelsohn’s (but also Wodziński’s) suggestion.