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  1.  13
    Nazi Germany in the Viewfinder: On Space and Movement in German-Jewish Youth Culture.Rebekka Grossmann - 2022 - Naharaim 16 (2):203-227.
    This article analyzes instances of independent mobility of Jewish youngsters in Nazi Germany through the lens of photography. Photographs, taken by teenagers of their trips and sometimes assembled in albums or collages demonstrate that the category of mobility helps to uncover and define a particular kind of agency exclusive to Jewish youth, shaped by the simultaneous attachment to and disconnect from the environments they crossed. Travel is observed as a space in which freedom and restrictions were negotiated, preparing youngsters for (...)
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  2.  3
    Eastern European Perspectives on the Restitution of Nazi-Looted Jewish Cultural Property: Gershom Scholem in Prague, 1946.Anna Holzer-Kawalko - 2022 - Naharaim 16 (2):229-256.
    This article offers a critical examination of the travel diaries written by Gershom Scholem (1897–1982), a well-known pioneer scholar of Jewish mysticism and a professor at the Hebrew University of Jerusalem. In 1946, Scholem was sent to Prague on behalf of the Hebrew University to retrieve the Nazi-looted Jewish libraries from Czechoslovakia to Palestine. In recent years, at the same time as a significant rise of scholarly interest in the fate of the plundered Jewish books and manuscripts, Scholem’s accounts have (...)
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  3.  11
    “Crossing the Bridge, Facing the Problem”: The Problem of Transference in Avot Yeshurun’s Poetry.Asif Rahamim - 2022 - Naharaim 16 (2):179-201.
    The article offers a panoramic view of the tropes of “space” and “place” in the poetry of Avot Yeshurun, and explores the radical transformation they underwent throughout the years – from the early poems of the 1930s, to the last volume of poems published before the poet’s death in 1992. I contend that the shift in the nature of the Yeshurunian space, caused by the catastrophe of the Shoah, the foundation of the State of Israel, and the Palestinian Nakba that (...)
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  4.  10
    Is a Psychic Thermidor Inevitable? Marcuse’s Hedonism and Its Freudian Challenge.Dror Yinon - 2022 - Naharaim 16 (2):275-298.
    In this paper I argue that Marcuse’s Eros and Civilization is a revision of his early hedonism presented in his early papers from the 1930’s, a revision necessitated by the challenge Freud’s psychoanalysis posited to the possibility of hedonism. In the first section of the paper, I present Marcuse’s critical hedonist position, mainly in “On Hedonism” (1938), where he develops a social and objective hedonism that should be set as a main political goal of a society. Accordingly, the key to (...)
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  5.  8
    Better Use an Arrow: ‘I-Thou,’ ‘Relation,’ and Their Difference in Martin Buber’s I and Thou.Asaf Ziderman - 2022 - Naharaim 16 (2):257-273.
    This paper corrects a pervasive mistake in readings of Buber’s iconic trope, “I-Thou” (Ich-Du; hereafter, I-You). The mistake lies in considering it synonymous to the principal concept of his dialogical thought, “relation” (Beziehung). A detailed reading of relevant passages in Buber’s I and Thou (hereafter, IAT) reveals their difference: While both “relation” and “I-You” refer to the same reality—to the dialogic moment—they do so with a different focus and scope: “Relation” refers to the dialogic moment in its bilateral entirety. However, (...)
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  6.  21
    Nationalismus als Umkehr: Etwas zur jüdischen Meta-Politik der Moderne.Asher D. Biemann - 2022 - Naharaim 16 (1):3-27.
    “Metapolitics” is an ambiguous term. Recent philosophers have claimed the concept for neo-conservative, even right-wing agendas, while others have employed it to signal radical discontent with politics altogether. Beginning with Peter Viereck’s characterization of Nazi ideology as “Meta-Politics,” this essay works its way back from an “irrational,” “volkish,” and supposedly “conservative” concept to another use of “Metapolitics” as found in Martin Buber and Hermann Cohen that was rooted in a liberal tradition of the Enlightenment—especially in August Schlözer and Saul Ascher. (...)
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  7.  9
    “No Sin to Limp”: Critique as Error in Geoffrey Hartman’s Essays on Midrash.Samuel P. Catlin - 2022 - Naharaim 16 (1):53-77.
    This article argues that contemporary polemics against critical reading, understood as the enduring legacy of “theory” in the humanities, overlook the unusual and generative concept of critique formulated by one of the literary scholars most closely associated with “theory,” the German-born American literary critic Geoffrey Hartman. For Hartman, critique amounts to a thinking that exposes itself to the alterity of the future and thus risks being wrong. Engaging two of Hartman’s essays from the mid-1980s, “The Struggle for the Text” and (...)
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  8.  6
    The Anxiety of Tradition: Unrealized Weddings in Berdichevsky’s Yiddish Stories.Tamar Gutfeld & James Adam Redfield - 2022 - Naharaim 16 (1):101-127.
    The trilingual author Mikhah Yosef Berdichevsky is widely known as a literary modernist and a rebel against Jewish socio-religious conventions. Yet he also developed an original dialectical way of thinking about Jewish tradition. Berdichevsky’s theory of tradition is partly elaborated in his undeservedly obscure Yiddish stories. In order to reconstruct this theory, we undertake a typology and thematic analysis of their signature literary trope: the unrealized wedding.
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  9.  6
    Ein Stück Heimat? Hans Mayers ambivalente Sicht auf Israel.Stefan Hermes - 2022 - Naharaim 16 (1):129-148.
    Hans Mayer, one of the most eminent literary critics and public intellectuals in post-war Germany, visited Israel four times between 1968 and 1995. This article aims to reconstruct the key elements of Mayer’s ambivalent perception of Israeli society and culture as it is documented in his travelogue Reisen nach Jerusalem from 1997 and several further texts. However, Mayer’s view on Israel can only be understood adequately by also considering his situation as a non-religious Jew and Shoah survivor in Germany.
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  10.  4
    “A Self-Portrait in Books” — Reflections on the Aphoristic Library of Elazar Benyoëtz.Anna Rosa Schlechter & Jan Kühne - 2022 - Naharaim 16 (1):149-173.
    This article focuses on trans-linguistic relationships between the German aphoristic writings of Israeli, Hebrew poet, and rabbi Elazar Benyoëtz and his personal library, which is one of the last and largest private book collections in Israel to contain the German-Jewish literary canon. By reading traces from the library’s marginalia and paraphernalia, analyzed here for the first time, the article presents five case studies that sketch Benyoëtz’s transformation during the 1960s and 1970s from a Hebrew poet into the most influential contemporary (...)
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  11. Franz Rosenzweig’s Concept of Redemption as a Vehicle for Confronting the Philosophical Problem of Contemporary Transhumanism.Nadav Shifman Berman & Joseph Turner - 2022 - Naharaim 16 (1):29-52.
    This article presents Franz Rosenzweig’s concept of redemption as a vehicle for raising some important questions for confronting the contemporary movement of Transhumanism. The upshot of our discussion is located in the existential questions asked, following a philosophical comparison of Rosenzweig’s religious and philosophical commitment to human life in its most robust form, with Transhumanism’s scientistic vision. To do so, the article first discusses some techno-scientistic assumptions of Transhumanism, showing that it presumes what was once a core principle of German (...)
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  12. Dialectical Abnormality? Jewish Alienation and Jewish Emancipation between Hegel and Marx.Emir Yigit - 2022 - Naharaim 16 (1):79-100.
    Karl Marx’s “On the Jewish Question” has fueled discussions around his early intellectual development as a Young-Hegelian thinker as well as debates about an allegedly distinct form of anti-Semitism native to Left-Hegelian and later to left-thinkers in general, Jewish and non-Jewish alike. In this article, I argue that Marx’s assessment of contemporary Judaism is motivated by an underappreciated criticism of Hegelian historiography. Surveying the genesis of the Hegelian treatments of Judaism between Hegel and Marx, I distinguish Marx’s intervention as a (...)
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