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Автор: Grafiati
Опубліковано: 18 травня 2024

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Статті в журналах з теми "Judaism/antisemitism"

1

Rich, Dave. "Anti-Judaism, Antisemitism, and Delegitimizing Israel." Israel Journal of Foreign Affairs 11, no. 1 (January 2, 2017): 101–4. http://dx.doi.org/10.1080/23739770.2017.1315682.

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2

Bergen, Doris L. "Catholics, Protestants, and Christian Antisemitism in Nazi Germany." Central European History 27, no. 3 (September 1994): 329–48. http://dx.doi.org/10.1017/s0008938900010256.

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Some recent trends in the study of National Socialism tend to downplay the significance of antisemitism*—in particular of Christian antisemitism—in producing the Holocaust. Indeed, it would be inaccurate and misleading to present the Christian legacy of hostility toward Judaism and Jews as a sufficient cause for Nazi genocide. Christianity, however, did play a critical role, not perhaps in motivating the top decision makers, but in making their commands comprehensible and tolerable to the rank-and-file—the people who actively carried out the measures against Jews as well as those who passively condoned their implementation. In his analysis of pre-Nazi forms of German antisemitism, Donald Niewyk concludes that, “The old antisemitism had created a climate in which the ‘new’ antisemitism was, at the very least, acceptable to millions of Germans”.
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3

Tucan, Dumitru. "From Judeophobia to Antisemitism: The Ancient World and the Birth of Cultural Antisemitism." Analele Universității de Vest. Seria Științe Filologice 61, no. 61 (January 15, 2024): 59–70. http://dx.doi.org/10.35923/autfil.61.04.

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The Tragedy of the Holocaust (the ferocity of persecution, violence, and genocide directed against the Jewish population in Europe) cannot be understood without grasping the historical and cultural background of European antisemitism. This background is where multiple “traditions,” some millennia-old and others more recent, intersect, and their circulation was accelerated by the mass communication means specific to the 20th century (press, printed material accessibility, and an abundance of brochures and pamphlets). It was also facilitated by the literacy of a significant portion of the population. Following the immense socio-political crisis generated by World War I, especially in the defeated countries, this antisemitic background became the fuel that allowed the creation of the explosive mixture represented by the Nazi ideology. The Nazi policy and the chauvinistic nationalism of associated countries were able to thrive successfully in this specific European antisemitic mental framework, which can be historically outlined in several successive historical patterns: cultural antisemitism, religious antisemitism, economic antisemitism, political antisemitism, and racist antisemitism. This work describes and problematizes the “cultural” origins of antisemitism (Judeophobia) in the ancient Greco-Roman world, which laid the roots upon which other justifications for hostility towards Jews and Judaism were constructed.
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4

Moyaert, Marianne. "Understanding the Difference Between Antisemitism and Anti-Judaism." Antisemitism Studies 6, no. 2 (October 2022): 373–93. http://dx.doi.org/10.2979/antistud.6.2.09.

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5

Motta, Giuseppe. "Nationalism and Anti-Semitism in an Independent Romania." Academic Journal of Interdisciplinary Studies 8, no. 2 (July 1, 2019): 14–26. http://dx.doi.org/10.2478/ajis-2019-0012.

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Abstract The history of antisemitism in Romania is strictly connected to the religious and cultural framework of those territories, as well as to their political integration from the age of emancipation and independence to the establishment of a Greater Romania after World War I. This article aims to analyse the different intersections of this historical process and the continuity between the old forms of anti-judaism and their re-interpretation according to modernist dynamics during the first half of the Twentieth-Century. The Romanian case illustrates the transformation and re-adapting of old religious prejudice in new doctrines of xenophobia, nationalism and antisemitism.
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6

Rudnick, Ursula, Marc Saperstein, and Jonathan Magonet. "Book Reviews." European Judaism 54, no. 1 (March 1, 2021): 156–65. http://dx.doi.org/10.3167/ej.2021.540116.

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Jonathan Romain and David Mitchell, Inclusive Judaism: The Changing Face of an Ancient Faith, Jessica Kingsley Publishers, 2020, $19.95Keith Kahn-Harris, Strange Hate: Antisemitism, Racism, and the Limits of Diversity, Repeater Books, 2019, £10.99A.C. Jacobs, Nameless Country: Selected Poems, edited by Merle Bachman and Anthony Rudolf, Carcanet Press Ltd, 2018, £12.99
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7

Besier, Gerhard. "Anti-Bolshevism and Antisemitism: The Catholic Church in Germany and National Socialist Ideology 1936–1937." Journal of Ecclesiastical History 43, no. 3 (July 1992): 447–56. http://dx.doi.org/10.1017/s002204690000138x.

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In his essay ‘Judaism and Christianity in the ideology and politics of National Socialism’ Klaus Scholder outlined the basic principles of Hitler's world view and examined his perception of the relationship between Christianity and antisemitism. According to Hitler, there could be no doubt that Christian leaders, given the nature of their beliefs, should be active exponents of antisemitism. He revitalised the old motif of the Jews as ‘Christ killers’ and described Jesus as ‘a leader of the people’ who ‘opposed Jewry’. Because of this he had been murdered on the initiative of the Jews and the Jew Paul ’refined, falsified and exploited the teaching of the Galilean for his own ends’.
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Barna, Ildikó, and András Kovács. "Religiosity, Religious Practice, and Antisemitism in Present-Day Hungary." Religions 10, no. 9 (September 13, 2019): 527. http://dx.doi.org/10.3390/rel10090527.

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Since 1995, Surveys on antisemitism using national representative samples have been regularly carried out in Hungary. In this article, we used data from the 2011 and 2017 surveys to explore the relationship between three types of antisemitism, namely religious, secular, and emotional. Moreover, we scrutinized how different religiosity indicators can be used as explanatory variables for the different types of antisemitism. We found a slight increase in religious and secular antisemitism between 2011 and 2017, while emotional antisemitism remained almost the same. Religious anti-Judaism significantly correlated with both secular and emotional antisemitism, however, its relationship was much stronger with the former. When analyzing the relationship between different types of antisemitism and religiosity indicators, we found that while in 2011, all the indicators were connected to religious, and most of them to secular and emotional antisemitism, in 2017, only the variables measuring subjective self-classification remained significant. The results show that the relationship between religion and antisemitism underwent some substantial changes between 2011 and 2017. While in 2011, personal religiosity was a significant predictor of the strength of antisemitism, in 2017, religion serving as a cultural identity marker took over this function. The hypothetical explanatory factor for the change is the rebirth of the “Christian-national” idea appearing as the foundational element of the new Hungarian constitution, according to which Christian culture is the ultimate unifying force of the nation, giving the inner essence and meaning of the state. In this discourse, being Christian is equated with being Hungarian. Self-declared and self-defined Christian religiosity plays the role of a symbolic marker for accepting the national-conservative identity discourse and belonging to the “Christian-national” cultural-political camp where antisemitic prejudices occur more frequently than in other segments of the society.
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9

van den Bercken, Wil. "Drie orthodoxe stemmen tegen het antisemitisme." Het Christelijk Oosten 46, no. 2 (November 29, 1994): 90–103. http://dx.doi.org/10.1163/29497663-04602003.

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Three Orthodox voices against antisemitism in Russia As part of the new nationalism in Russia antisemitism has become a topical problem in contemporary Russian society and also in the Russian Orthodox Church. The three documents published here, condemn Russian antisemitism and reject anti-Jewish feelings from a religious point of view: they expose the theological relationship between Judaism and Christianity. The first document is an address to American rabbis by patriarch Aleksij II, delivered on 13th November 1991 in New York; the second one is an article by the church historian Anton Kartašëv, written in 1916 and to be republished in Russia this year; the third document is a speech given by the Dutch Orthodox priest Theodoor van der Voort on the occasion of the opening of the Anne Frank Exhibition in St Petersburg on 8th February 1994. W. van den Bercken wrote the introduction to these documents.
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Hofman, Miriam Ben Zeev. "Can Antisemitism Be Traced Back to Ancient Rome?" Antisemitism Studies 7, no. 2 (September 2023): 302–37. http://dx.doi.org/10.2979/antistud.7.2.03.

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Abstract: The political context and the comments about Jews found in Latin literature indicate that no discrimination against them is attested to in Rome in the period between the second century BCE and the second century CE. The expulsions from the city applied also to other foreign groups, and the occasional negative comments made by Roman politicians, historians, and poets are not intrinsically different from those regarding other foreign population groups. Although Jewish separatism and cases of alleged attraction to Judaism aroused some hostility, this hostility never led to open conflict of the kind that transpired in other centers of the Mediterranean. However, some disparaging comments about the Jews did not disappear with time, as with other peoples slandered by the Romans, and were later redeployed forming the basis upon which anti-Judaism and antisemitism developed.
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Дисертації з теми "Judaism/antisemitism"

1

Hartston, Barnet P. "Judaism on trial : antisemitism in the German courtroom (1870-1895) /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 1999. http://wwwlib.umi.com/cr/ucsd/fullcit?p9936871.

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2

Ginther, Mike. "Anti-Semitism anguish in perpetuity for the Jewish soul /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p047-0058.

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3

Greene-McCreight, Kathryn E. "A proposal of a Pauline paradigm for the relation of the church to the synagogue." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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4

Shepardson, Christine. "Anti-Judaism and Christian orthodoxy : Ephrem's hymns in fourth-century Syria /." Washington, D.C : The Catholic Univ. of America Press, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9780813215365.

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5

Levy-Mimran, Sarah-Anna. "La communauté juive a Londres au XVIIIe siècle." Thesis, Paris 3, 2010. http://www.theses.fr/2010PA030016.

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Dans un contexte largement plus inclusif qu’oppressif, la communauté juive nouvellement réadmise depuis 1656 s’installe, se forme et se construit tout au long du XVIIIè siècle à Londres : au groupe de Crypto-Juifs fragilisé par les persécutions de l’Inquisition et qui trouve là la promesse d’un nouveau départ et de nouvelles espérances, se joint un flot d’immigrants d’Europe de l’Est, qui ne cesse d’enfler. Avec quelques marchands et financiers prospères, et une grande majorité de familles vivant plus difficilement de l’artisanat, du colportage, de l’usure ou de la charité, les deux congrégations fondent leurs institutions religieuses, éducatives, caritatives, voire politiques, et tâchent de s’intégrer dans une société aux valeurs de laquelle elles s’avèrent particulirement perméables. La question du maintien de l’identité juive se pose dès lors avec force, soulevant les problèmes d’acculturation et d’assimilation, voire de conversion
In a largely more inclusive than oppressive environment, the newly reaccepted Jewish community sets up and builds up in London, during the course of the eighteenth century: a stream of eastern-Europe immigrants which never stops swelling, adds up to the small group of Crypto-Jews, weakened by the persecutions of the Inquisition, which finds here the promise of a fresh start, and new hopes. With a few prosperous mer-chants and financiers and a vast majority of modest individuals, earning a small living as craftsmen, pedlars, usurers or depending on charity, the two congregations found their religious, educational, charitable, and even political institutions, and try to inte-grate in a society to the values of which they prove to be particularly permeable. The question of the preservation of the Jewish identity arises, bringing up the problems of acculturation, assimilation and conversion
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6

Peterson, Galen. "Communicating the Gospel in light of the Holocaust." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Roos, Gilbert. "Relations entre le gouvernement royal et les Juifs du Nord-Est de la France au XVIIe siècle /." Paris : H. Champion, 2000. http://catalogue.bnf.fr/ark:/12148/cb371208949.

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Abitbol, Sarah. "Ce que l'antisémitisme enseigne à la psychanalyse : une puissance sombre au commande." Thesis, Sorbonne Paris Cité, 2018. http://www.theses.fr/2018USPCC115/document.

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Dans cette thèse, nous traitons de l’antisémitisme comme un symptôme à déchiffrer à partir des enseignements de Freud et Lacan. Il ne s’agit donc pas de psychanalyse appliquée à l’antisémitisme mais de cerner ce qu’enseigne l’antisémitisme à la psychanalyse. Deux questions nous orientent : Pourquoi le Juif est-il la cible d’une haine séculaire ? Comment se met-elle en place ? Autrement dit, quels sont les mécanismes psychiques à l’œuvre dans la haine. Ce que signifie être Juif devient alors essentiel pour notre recherche. Pour Freud, ne renoncer à rien et suppléer à ce qui a été perdu, est l’essence du Juif. Et c’est cette ténacité qui lui attire une haine éternelle. Pour Lacan, le sujet Juif, c’est celui qui sait lire dans l’intervalle, et celui qui par l’acte de la circoncision, noue les trois registres du symbolique, de l’imaginaire et du réel et représente l’objet a en tant que reste ; ce qui a pour effet de diviser le champ de l’Autre. Et c’est cela qui lui attire cette haine éternelle. Il n’y a pas de haine sans le surmoi. Chez Freud la haine à l’égard de l’Autre se retourne sur soi. Chez Lacan, le surmoi est sacrifice aux Dieux obscurs qui conduit à l’anéantissement du prochain et de soi-même. Avec Lacan, nous voyons aussi que l’universel, le tout, produit la ségrégation qui est rejet de l’Autre. Il y a là une équivalence signifiante entre le Juif et la femme situés à la fois dans le tout et en dehors, donc pas tout dedans. Nous appréhendons, prenant appui sur le discours du maître forgé par Lacan, comment l’antisémitisme traverse le discours contemporain, comment il se glisse dans la langue. Nous laissons une voix logique, Jean-Claude Milner, une voix philosophique, Bernard-Henri Levy, une voix psychanalytique, Gérard Wajcman, déplier ce que signifie être Juif et démontrer comment l’être Juif est le symptôme du manque à être de celui qui hait
In this thesis, we aim to present antisemitism as a symptom that can be deciphered using the writings of Freud and Lacan. Its intention is not to apply psychoanalysis to antisemitism, but rather to identify what psychoanalysis has to learn from antisemitism. Two main questions serve to orient this discussion: Why did Jews become an object of a secular hatred? And what are the psychic mechanisms that are at the origin of this kind of hatred? In order to address these questions, it is essential initially to define the significance of being Jewish. According to Freud, the essence of the Jew is to concede nothing, and to compensate for what has been lost. It is this tenacity that provokes an eternal hatred. For Lacan, the Jew is the one who knows how ‘to read between the lines’, and also the one who, through the act of circumcision, represents the Objet a as a remnant (according to Lacan’s Register theory) and binds together the three registers: the symbolic, the imaginary, and the real. Thereby, the Jew produces a division in the field of the Other – and it is this that attracts eternal hatred. There is no hatred without the existence of a superego, and Freud demonstrates how hatred towards the Other redounds upon the self. Lacan, argues that the superego is a form of sacrifice to obscure Gods that results in annihilation of the Other and the self. Lacan also shows that the Universal, the all, causes segregation and rejection of the Other. There is a significant equivalence between Jews and women as they are at one and the same time part of the ‘all’ and outside it; they are therefore not all inside. In the present work, we try to grasp, by employing the Discourse of the Master as developed by Lacan, how antisemitism is assimilated into contemporary discourse and insinuates itself into language. We call upon the logical voice of Jean-Claude Milner, the philosophical voice of Bernard-Henri Levy and the psychoanalytical voice of Gérard Wajcman, to unfold the significance of being a Jew, and to demonstrate how the Jew is the symptom of a lack-of-being of the one who hates
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Hall, Sidney G. "Preaching Paul after Auschwitz a Christian liberation theology of the Jewish people /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com/search.cfm?p100-0086.

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Pyle, Rhonda. "Bad Blood: Impurity and Danger in the Early Modern Spanish Mentality." Thesis, University of North Texas, 2010. https://digital.library.unt.edu/ark:/67531/metadc30504/.

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The current work is an intellectual history of how blood permeated early modern Spaniards' conceptions of morality and purity. This paper examines Spanish intellectuals' references to blood in their medical, theological, demonological, and historical works. Through these excerpts, this thesis demonstrates how this language of blood played a role in buttressing the church's conception of good morals. This, in turn, will show that blood was used as a way to persecute Jews and Muslims, and ultimately define the early modern Spanish identity.
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Книги з теми "Judaism/antisemitism"

1

A la gauche du Seigneur, ou, L'illusion idéologique. Paris: Editions Bibliophane, 1987.

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2

Ist Antisemitismus heilbar?: Zur Bearbeitung einer fatalen Tradition. Frankfurt am Main: Peter Lang, 2001.

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3

Jouni, Turtiainen, and Heinonen Reijo E, eds. Ikkuna juutalaisuuteen: Historia, usko, kulttuuri. Helsinki: Helsinki University Press, 1995.

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4

Risālah maftūḥah ilá Dīfīd Diyūk ʻuḍw al-Kūnghris al-Amrīkī. Dimashq: Ṭalās lil-Dirāsāt wa-al-Tarjamah wa-al-Nashr, 2009.

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5

Die gelbe Farbe: Die Entwicklung der Judenfeindschaft aus dem Christentum. München: Piper, 1989.

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6

Kulturprotestantismus und Judentum in der Weimarer Republik. Wolfenbüttel: Lessing-Akademie, 1993.

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7

Kublanov, Vladimir. Dukhovnai͡a︡ istorii͡a︡ evreĭskogo naroda i antisemitizm: Kratkiĭ ocherk. Chikago: Russian Cultural Center, 2002.

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8

Pashchenko, P. Milosti mozhet ne bytʹ. Moskva: "Viti͡a︡zʹ", 1998.

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9

Montes, Juan Antonio Nuño. Sionismo, marxismo, antisemitismo: La cuestión judía revisitada. 2nd ed. Caracas, Venezuela: Monte Avila Editores, 1987.

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10

Sull'antisemitismo. Firenze: Giuntina, 2008.

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Частини книг з теми "Judaism/antisemitism"

1

Schiffman, Lawrence H. "Antisemitism in the Study of Ancient Judaism." In The Routledge History of Antisemitism, 383–89. London: Routledge, 2023. http://dx.doi.org/10.4324/9780429428616-42.

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2

Blaschke, Olaf. "Memory in anti-Judaism and modern antisemitism." In Nationalism, Religious Violence, and Hate Speech in Nineteenth-Century Western Europe, 176–91. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003371342-11.

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Cave, Peter, and Dan Cohn-Sherbok. "Antisemitism." In Arguing about Judaism, 162–70. 1. | New York : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9780429319730-20.

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Elukin, Jonathan. "Anti-Judaism." In Key Concepts in the Study of Antisemitism, 13–24. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-51658-1_2.

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Küntzel, Matthias. "Document Islam–Judaism." In Nazis, Islamic Antisemitism and the Middle East, 130–36. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003369110-8.

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Levy, Richard S. "Antisemitism and Anti-Jewish Hostility." In The Wiley-Blackwell History of Jews and Judaism, 441–57. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118232897.ch26.

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Gilman, Sander L. "The Case of Circumcision: Diaspora Judaism as a Model for Islam?" In Antisemitism and Islamophobia in Europe, 143–64. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-41302-4_6.

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"The Why of Antisemitism." In Judaism, Antisemitism, and Holocaust, 99–119. Cambridge University Press, 2022. http://dx.doi.org/10.1017/9781009103848.007.

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"A Reflection on the Messiah." In Judaism, Antisemitism, and Holocaust, 75–96. Cambridge University Press, 2022. http://dx.doi.org/10.1017/9781009103848.006.

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"Exile and the Movement of Return." In Judaism, Antisemitism, and Holocaust, 55–74. Cambridge University Press, 2022. http://dx.doi.org/10.1017/9781009103848.005.

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