Nietzsche and Jewish Culture by Jacob Golomb

By Jacob Golomb

This booklet regards Nietzsche as a very good philo-Semitic student with a profound sympathy for and realizing of the Jewish humans and the outdated testomony. It draw jointly a set of unique reviews through distinctive students which take care of the connection among Nietzsche & Jewish humans from standpoints: N's writings on Jews & Judaism, and Jewish writers' value determinations of N.

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36 11 STEVEN E. ASCHHEIM To be sure, other historians and thinkers – Berel Lang is the most recent example – have claimed the very opposite, arguing that while ideas are central in grasping the genocidal impulse of Nazism, for Nietzsche’s historical aftermath, what is at issue is an instance of misapproriation, not of deduction and not even . . of affiliation. Far from being entailed by the premises underlying Nietzsche’s position, the conclusions drawn are inconsistent with them. To reconstruct in the imagination the events leading up to the Nazi genocide against the Jews without the name or presence of Nietzsche is to be compelled to change almost nothing in that pattern.

7. On Kaufmann’s denaturing of Nietzsche’s power-political dimensions see Walter Sokel, “Poltical uses and abuses of Nietzsche in Walter Kaufmann’s image of Nietzsche”, Nietzsche-Studien 12 (1983). 8. The most relevant text in this regard is Jürgen Habermas, The Philosophical Discourse of Modernity, tr. : MIT Press, 1987). Habermas declared prematurely in 1968 that Nietzsche was “no longer contagious” but subsequently spent a considerable amount of time combating the epidemic! For his mistimed proclamation see his “Zur Nietzsches Erkenntnistheorie”, in Friedrich Nietzsche, Erkenntnistheoretische Schriften (Frankfurt am Main, 1968).

The two men”, he proclaimed in his 1936 lectures on Schelling, 16 NIETZSCHE, ANTI-SEMITISM AND THE HOLOCAUST who each in his own way, have introduced a counter-movement to nihilism – Mussolini and Hitler – have learned from Nietzsche, each in an essentially different way. But even with that, Nietzsche’s authentic metaphysical domain has not yet come into its own. ) 4. The Destruction of Reason, tr. Peter Palmer (Atlantic Highlands, NJ: Humanities Press, 1981), p. 341. The work was completed in 1952 but based on essays written in the 1930s and 1940s.

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