Diaspora and nostalgia: travelling Jewish tales in the Mediterranean

The article addresses narratives that tell of a member of the 10 Lost Tribes of Israel who comes to the rescue of a Jewish community. The tales were documented at the Israel Folktale Archives, in the second half of the twentieth century, and were told by informants from Morocco and Greece. While it is probably impossible to trace the exact routes of these “cultural possessions”, around and across the Mediterranean, the texts nevertheless provide a glimpse into the ways in which a network of Jewish communities shared a meta-narrative while adapting it to their own regional contexts. Although these tales are quintessentially diasporic, they also provided a platform for negotiating post-exilic identities in the new Israeli national context.     

Paul Cohen-Portheim: questions of nationalism,messianism and nostalgia in a prison camp in England, 1914–1918

ABSTRACT

This article focuses on the little-known Jewish writer Paul Cohen-Portheim (1880–1932) and his notions of nationalism and Zionism. Born in Berlin to Austrian parents of Sephardic origin, Cohen-Portheim was interned during the First World War in various English prison camps. This experience profoundly affected his intellectual outlook and he dedicated much of his effort to the fight against nationalism. It was in the English prison camps that he developed an eclectic theory of nationalism which combines a quasi-evolutionary progress towards global justice with a messianic notion of Zionism. The Jewish people play a crucial role in Cohen-Portheim’s vision of a world devoid of nationalism, whose absurdity is disclosed in the arrival of Zionism. Juxtaposing Europe’s crisis of culture and Asia’s spiritual vitality, Cohen-Portheim ascribes to Zionism a bridging of the gap that separates Europe and Asia, and fragments modern nationalistic man. This article follows Cohen-Portheim’s intellectual development and highlights shifts and continuities in his writing, arguing that he shows two different types of nostalgia, namely a longing for the East as developed in his early works and a longing for the past as displayed in his last major work.     

Martin Buber and Hannah Arendt: criticisms on the development of a German messianic

A discussion of the influence of Martin Buber is not easily limited to the philosophical anthropology he espoused. Nor is the political thinking of Hannah Arendt easily removed from criticism of the philosophies (and -phers) that informed her. Both Buber and Arendt attacked the beastly shoulders of a misapplied messianism as it emerged in modern Germany. Hegel, Heidegger, Marx and to some degree Nietzsche would affect this misplacement, and Arendt and Buber for their part would enter into a shared critique that is often neglected, despite promising attempts in a comparative direction made by Ellis, Engel and Riker. In this essay, I make the case that the contributions of Buber and Arendt – their shared assessments of the viability of the public realm, the need for common responsibility and the recurrent decision to engage with otherness in practical terms – point to an innovative critique of the forcible abstraction of a more traditional messianic made by German views of history. In the midst of the crises identified as correlates of a misapplied messianic, the hope as Buber and Arendt see it lies in the capacity for reflective and courageous identification and education between human individuals as they live towards one another.     

The messianic journey of Jonathan ha-Kohen of Lunel to the Land of Israel re-examined

In 1210, thanks to increased contacts between Jewish communities in western Europe and in the eastern Mediterranean in the wake of the crusades, Jonathan ha-Kohen, head of the yeshivah of Lunel and leading Jewish Provençal sage of his time, set sail for Alexandria, from where he proceeded on a pilgrimage to Jerusalem. A year later, a group of sages from northern France and England arrived in Marseille, en route to Palestine. A number of scholars have investigated the messianic aspects of this second wave of immigration, called the “‘ aliyah of the three hundred rabbis”. This article, however, seeks to examine the messianic aspects of the earlier journey, undertaken by Jonathan ha-Kohen and his followers, within their local Provençal context.     

L'impasse des querelles sur la grace au dix-septieme siecle

Gershom Scholem wrote his famous article, “Redemption through sin”, in 1937, and J.L. Talmon gained the inspiration for his first book, The Origins of Totalitarian Democracy, in the years 1937–1938 at the time when the Moscow trials revealed to the world the bitter reality of what was happening in the Soviet Union. Scholem and Talmon were contemporaries and witnesses of the transformation of communism in the Soviet Union from a vision of egalitarian and universal redemption into a bureaucratic and nationalistic despotism. The major scholar of the history of religious Messianism and the major scholar of the history of secular Messianism both widened the scope of their investigations—the first extending them into the history of Sabbataianism and the second into the French Revolution—and both reached a similar conclusion: both recognized, as Scholem put it, “the profound truth relating to the dialectics of history … of the historical process whereby the fulfilment of one political process leads to the manifestation of its opposite. In the realization of one thing its opposite is revealed”. The two great Israeli historians of ideas plumbed the depths of one of the most fascinating and at the same time tragic manifestations of la condition humaine: the human challenge of bringing the heavenly city down to the vale of tears, and the price that men have to pay for their Messianic passion.     

Public Faith and the Common Good A Radical Messianic Proposal

Abstract

The article inquires into the implications of Christianity not being a religious perspective among others in the contemporary Western debate on religious pluralism. A quick glance at a recent debate in Sweden serves to demonstrate how Christianity, although marginalized in its traditional forms, remains a dominating cultural interpretative scheme that continues to influence the majority’s view on private and public, individual and collective, rational and irrational. Against this background, the author argues, it is imperative that any Christian theologian who engages in the question of religion in the public sphere in the Western world, also must critically confront the question of Christianity’s particular status. Not least in light of contemporary right-wing rhetoric about the West as an exclusively “Christian civilization,” theologians need to reflect on how to avoid articulations of the Christian vision of the common good that manifest themselves at the expense of other religious traditions. The article ends by sketching a possible direction for such reflection.     

Agamben and the Migrations of Glory

Abstract

In the American political imagination, there is a longstanding and wide-ranging discussion about the separation of church and state. Though Americans argue about whether it should be a ‘‘high wall,’’ or whether certain ‘‘breaches’’ in it might be desirable, they all take ‘‘separation’’ to describe an institutional arrangement. From Giorgio Agamben's perspective, however, ‘‘separation’’ is an image that conceals much more than it reveals about the religious character of the state and the global economy. Agamben traces ‘‘the migrations of glory’’ from church, to state, to global capitalism. For part of this task, Agamben accepts Michel Foucault's diagnostic approach to power. By one reading, certainly, governmentality has us in its grip. But now government itself is overshadowed by the power of global capitalism. While Foucault sought only to make us ‘‘a little less governed,’’ Agamben is interested in a deeper iconoclasm and a greater emancipation. According to Agamben, our less-than-free condition can be illuminated by reflection on: (1) the state of exception and the camp, which are only made possible by a form of idolatry in which the sovereign assumes to themself a power that they should not have; (2) On another of the ‘‘maps’’ drawn by Agamben, however, there is a further ‘‘migration of glory,’’ away from national sovereignty, toward postmodern global capitalism; (3) The Coming Community provides the barest sketch of Agamben's hope for a remedy, while his reading of Paul's Letter to the Romans in The Time that Remains brings a more visible kind of messianic expectation or vocation back into the discussion of political life. A concluding section discusses five sorts of questions that might be put to Agamben about the overall shape of his project.     

HISTORICAL TELEOLOGY: THE GRAND ILLUSION

The sixteen essays in this volume treat a broad array of topics related to the idea of teleology in history. The majority are not concerned with evaluating or even analyzing arguments for or against the teleological view of history. Their purpose is more to display the wide variety of teleological views. In their introduction, the editors speak of the Enlightenment origins of the teleological view of history, but the volume “seeks to explore that enlightened project … across its fragmentation and multiplication in the nineteenth century” (13). In fact, they believe that “the very idea that a single, however powerful, conception of time could function as the unifying principle of all modern historicity is cast in doubt. Our volume intends to expand on this doubt” (14). Thus, in addition to discussions of Kant, Hegel, Marx, Darwin, and so on, we learn about the Canudos revolt in Brazil, the Taiping rebellion in China, missionary writings in colonial India, John Brown, Scholem on Zionism, and much more. But this often fascinating profusion of microhistorical research suffers from considerable conceptual confusion. Terms like teleology, eschatology, providence, and messianism are not adequately distinguished. In my essay I point out that the teleological view of history does not date from the Enlightenment but is part of the religious tradition of the West. Many nineteenth‐ and twentieth‐century versions discussed here simply continue or adapt these religious views. The puzzling question is why those modern thinkers who question or reject the idea of divine providence continue to think in teleological terms about history. This question, which could have served as an organizing principle for these essays, is for the most part not even addressed.