试论纳粹大屠杀及其对犹太民族和文明的影响

本文所说的纳粹大屠杀(Holocaust)特指希特勒法西斯对犹太人的杀戮。由于宗教、政治、经济、文化、社会等各方面的种种复杂原因及其互相交错,反犹思潮和行动早在公元前就已产生,在中世纪的欧洲更形成了系统的理论和有组织的行动。到了近代,一波接一波的反犹恶浪又在俄国和东欧肆逆,使犹太人“不仅遭到一个无权的民族所遭受的一般的经济和政治压迫,而且还遭到剥夺他们起码的公民权的压迫”。然而,与纳粹大屠杀相比,所有此前的反犹活动都显得相形见绌。     

犹太启蒙运动初探

本以现代化理论为视角,探讨了犹太启蒙运动(即哈斯卡拉)的思想根源,认为哈斯卡拉正是欧洲启蒙运动在隔都高墙之内的表现、反应与延伸。章指出,犹太启蒙运动的基本主张如呼吁犹太人走出隔都、顺应社会潮流改革犹太教、大力发展现代教育等无不反映了犹太人对现代化的向往与追求。因此,犹太启蒙运动标志着犹太化现代化的肇始。这一理性主义运动在解放思想、促进民族化的更新等方面确实起到了有目共睹的作用,但也留下了惨痛的教训,许多犹太人背离了自己的传统,全然放弃了犹太教。     

The Jewish presence in Granada

In contrast to almost all other Spanish cities and townships, nothing tangible survives in Granada that might be reminiscent of Judaism. There is no trace of an ancient synagogue on either side of the River Darro, neither on the hills nor on the plain. On the right bank, region of the oldest settlement, rises the hill of widest dimension, the ‘Albaicín’. On the left bank ascends the steeper hill ending in several summits: a pointed one atop the ‘Mauror’ slope is crowned by the ‘Torres Bermejas’ (Red Towers); the other, the majestic plateau ‘Sabika’, carries the Alhambra. to the west of the hills, the city on the plain spreads outwards into the valley, the ‘Vega’. No buildings in any of these areas reveal a Jewish past; Granada's urban nomenclature offers not the slightest hint of a former Jewish presence, and all current - and former - studies of Granada lack satisfactory information about the location of the historic Judaic quarter. There is no mention even of the last chief temple that must have existed until 1492, the year of the great exodus (decreed by Isabella and Ferdinand in this very city) of all the Jews from Spain. And yet, Granada, the town that has forgotten all about its Jews, is said to have once been known as ‘Garnāta-al-Yahūd’: Granada, city of the Jews, and later tradition has accepted this as a fact.I attempt in this study to show that, although some Jews lived there from Roman times, all of Granada never was a ‘city of Jews’. Second, taking as point of departure a remark in the new Encyclopedia Judaica (1971:852) that the Jewish quarter was “not located in a single place throughout the centuries of Muslim rule”. I shall show that the earlier Jewish quarters (preceding the Muslim conquest and lasting throughout the Zirid regime) were located on the Albaicín; third, it will be demonstrated that a Jewish quarter was established on the Mauror only in Nasrid times: and fourth, I shall explain why I think that the church of San Matías was built on the foundation of the last synagogue of Granada, a ‘Gima Abrahén’, which, erroneously, is believed to have been a mosque.     

The Jewish presence in Granada

In contrast to almost all other Spanish cities and townships, nothing tangible survives in Granada that might be reminiscent of Judaism. There is no trace of an ancient synagogue on either side of the River Darro, neither on the hills nor on the plain. On the right bank, region of the oldest settlement, rises the hill of widest dimension, the ‘Albaicín’. On the left bank ascends the steeper hill ending in several summits: a pointed one atop the ‘Mauror’ slope is crowned by the ‘Torres Bermejas’ (Red Towers); the other, the majestic plateau ‘Sabika’, carries the Alhambra. to the west of the hills, the city on the plain spreads outwards into the valley, the ‘Vega’. No buildings in any of these areas reveal a Jewish past; Granada's urban nomenclature offers not the slightest hint of a former Jewish presence, and all current - and former - studies of Granada lack satisfactory information about the location of the historic Judaic quarter. There is no mention even of the last chief temple that must have existed until 1492, the year of the great exodus (decreed by Isabella and Ferdinand in this very city) of all the Jews from Spain. And yet, Granada, the town that has forgotten all about its Jews, is said to have once been known as ‘Garnāta-al-Yahūd’: Granada, city of the Jews, and later tradition has accepted this as a fact.I attempt in this study to show that, although some Jews lived there from Roman times, all of Granada never was a ‘city of Jews’. Second, taking as point of departure a remark in the new Encyclopedia Judaica (1971:852) that the Jewish quarter was “not located in a single place throughout the centuries of Muslim rule”. I shall show that the earlier Jewish quarters (preceding the Muslim conquest and lasting throughout the Zirid regime) were located on the Albaicín; third, it will be demonstrated that a Jewish quarter was established on the Mauror only in Nasrid times: and fourth, I shall explain why I think that the church of San Matías was built on the foundation of the last synagogue of Granada, a ‘Gima Abrahén’, which, erroneously, is believed to have been a mosque.     

Metropolitan fiscal structure and migration

This abstract examines the degree to which individuals vote with their feet when considering metropolitan fiscal structure. Local (and state) fiscal policies are considered in detail by investigating migration impacts of expenditures and revenues, as well as by examining effects of distribution of expenditures by type and revenues by source. These impacts are considered across 3 dimensions of the migration decision: the decision of a metropolitan resident to move (relocate), the decision to depart the metropolitan area, and the decision to enter such an area. Empirical results indicate that fiscal structure plays an important role within these decisions, and particularly that to depart the metropolitan area.     

The Dynamics of Metropolitan Change

A collaborative research project entitled “Nested Dynamics of Metropolitan Processes and Policies” was initiated at the International Institute for Applied Systems Analysis in 1982. The ultimate objective is to enhance our primitive understanding with respect to interacting metropolitan change processes which are operating at significantly different speeds. In this introductory paper, some aspects and results of the project are summarized prior to a short discussion of the three related papers which follow in this volume.