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To the contrary, only on the basis of principles of the right — fascist, authoritarian, imperial — is it possible, in a dignified manner, without the ridiculous and pitiful appeal to the rights of Man to protest against the mean [Nazi] non-entity… There is no reason to crawl to the cross, even to the cross of liberalism, as long as anywhere in the world a spark glimmers of Roman thinking.

The German-Jewish intellectual legacy at the beginning of the twenty-first century

And, moreover, better than any cross the ghetto. None of our other thinkers, of course, ever went as far as this, but the critique of liberal-bourgeois instrumentality and mass modernity invariably informed the nature of their projects and the political positions they adopted — conservative, Zionist, Marxist, or religious. These sentiments were very much in the mould of Weimar intellectuals. With the obvious exception of Rosenzweig, all these critics of liberalism in one way or another later became — even more famously — analysts and fierce opponents of Nazism and totalitarianism.

Their experiences and status as Jewish victims, as exiles and refugees also somehow softened their critiques of liberalism or at least rendered them more palatable. And for all their overt rejections, their various projects conserved a certain openness and humanizing core that was at the base of the Bildungs legacy that, willy nilly, they inherited as German Jews. All this leads to a final, interesting question.

Why do we elevate as icons thinkers that seem so critical of — or at best, indifferent to — liberalism in an intellectual and academic milieu that conceives itself to be essentially a liberal one? Perhaps we can best answer this by shifting our perspective somewhat. At the beginning of this lecture I asked why it was these specific thinkers rather than others who have undergone present canonization. Now, I want to compare them to another intellectual who has achieved that status and who presently occupies a remarkably iconic position precisely because he is a liberal.

I am referring, of course, to Isaiah Berlin. Berlin certainly did not regard himself as having much in common with our counter-icons although, strikingly, he too expressed both a passionate interest in, and support of, Zionism. If our intellectuals were restless, crossing real and conceptual borders, Berlin — that Riga-born Jewish refugee from the Bolshevik Revolution — was in both literal and cognitive ways deeply at home. Our German-Jewish icons, on the other hand, refused to let this quest go. Unlike, Berlin they did not feel conceptually at home.

Rather, they lived and thrived on the jagged edges, all the while struggling to reach a new landscape, to reach a conception of a greater good. Apparently, our culture needs both these visions. They are, so to speak, necessary mirror-opposites. They give voice to the two poles of an ongoing, creative tension: between, on the one hand, the affirmation of a decent, humane liberalism soberly aware of the limits of social and political action and the dangers of the Utopian temptation and, on the other, the radical impulse that expresses a continuing critique of the compromised modalities and inequities of modern life and the search for usually profane splinters of transcendence.

We want both to stay at home and wander abroad, torn between the desire to step out of our own frontiers and experiment with alternative and perhaps better worlds — and at the same to cherish the familiar, to carefully chart our boundaries and feel safe within them. We iconize both, we need both and should be glad that we are not always forced to choose between them. The figures we have considered here constitute only a part of the German-Jewish intellectual adventure and that at its end point, rife with both crises and challenges.

They certainly should not be romanticized. There was much in their ruminations that, no doubt, was overheated and obscure, wrong-headed and infuriating.

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Their strengths, as well as weaknesses, reflect their Weimar origins and its subsequent fate. Their thought remains resonant because in sophisticated ways they respectively identified and diagnosed still current predicaments and provided guidelines toward possible personal and collective alternatives. George L.


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In his autobiography, Confronting History: A Memoir Madison: University of Wisconsin Press, Mosse writes that this "is certainly my most personal book, almost a confession of faith. Another example of this genre would be Friedrick V. For a revealing contemporary portrait of Strauss's personal religious-philosophical conflicts, his shyness and his early support for Mussolini in the latter's pre-anti-Semitic phase , see Hans Jonas, Erinnerungen , ed.

The sectarian, cult-like atmosphere promoted by his followers is legendary. For an admittedly tendentious view, see Shadia B. Martin's Press, Drury puts it thus p. Jenny Strauss Clay, Strauss's daughter, a professor of classics at the University of Virginia, sought to stem this tide in an Op-Ed page of the New York Times June 2, where she wrote: "My father was a teacher, not a right-wing guru. He reaches out from his year old grave, we are told, to direct a 'cabal' a word with distinct anti-Semitic overtones of Bush administration figures hoping to subject the American people to rule by a ruthless elite.

I do not recognize the Leo Strauss presented in these articles. Finding none, they then suggested that his secret anti-democratic doctrines were passed on to adepts who subsequently infiltrated government. The quote appears on p. For some excellent examples of the distortions and partisan uses made by interested American commentators, see Lilla's follow-up article, "The Closing of the Straussian Mind", The New York Review of Books November 4, , pp. See also Kenneth L. Deutsch and John A. Murley, eds. See for instance Waltraud Meints, Katherine Klinger, eds. For an example of one such creative attempt to apply her thought to current crises see in that volume, Nancy Fraser, "Hannah Arendt im Jahrhundert", pp.

See Richard J. To be sure, such searches are notoriously unreliable. With a name like "Walter Benjamin" he is bound to be confused with numerous other figures with a combination of these names.

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Still, under Benjamin on February 20, there were an astonishing 3,, entries way outstripping the others! The other entries roughly follow the political and then intellectual order as I have listed them here: Strauss, ,; Arendt, ,; Adorno, ,; Rosenzweig, 57,; Scholem, 43, The examples of this popular percolation are numerous.

A full study of Benjamin's Rezeptionsgeschichte would be valuable.


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    6. Thus, Julia Eisenberg's pop record "Trilectic", based, of all things, upon Benjamin's diary entries of his trip to Moscow, and his love affair with Asja Lacis sold hundreds of thousands of copies, not through any massive publicity by the mass media but rather through word of mouth and the internet. Anthony David Skinner Cambridge, Mass. Peter Eli Gordon, Rosenzweig and Heidegger , op.

    SINGING ONE'S STORY: Keeping Custom and Country in Westwind: Djalu's Legacy

    For a critical discussion of this connection see both works by Peter Eli Gordon, op. Stefan Collini, "Moralist at Work: E. Thompson reappraised", Times Literary Supplement February 18, , pp. There are any number of references here. See Gordon, Rosenzweig and Heidegger , op. Werner J. Dannhauser writes: "I have become convinced of what in a previous study I could not, that Leo Strauss was of the party of Athens and not of the party of Jerusalem.

    Evidently this is the final position of Leo Strauss; at least the book on Plato's Laws is his final book. If [he] chose Athens over Jerusalem, and I think he did, one must add at once that this choice did not lead to the 'unstringing of the bow'. Perhaps he would have argued that philosophy has its own built-in 'magnificent tension of the spirit'. The quote appears on pp. David Biale comments: "If I am correct, then the secrets of the Torah that constitute the truth of the Jewish tradition are for Strauss none other than the truths of Greek philosophy, quite possibly the esoteric meaning of Plato: From an esoteric point of view, Athens and Jerusalem are one and the same.

    See his complex and difficult Preface to the English Translation of his Spinoza's Critique of Religion , op. Scholem saw just how difficult this would be for readers beyond the border and how much it betrayed its Weimar origins. He told Strauss that "those pages would be virtually impenetrable to an American reader. II, pp. See too Letters 18, 2 June ; Letter, , The work was originally published in German in After , for obvious reasons, membership rose dramatically. Even these figures may be inflated since they simply represent those who had paid the token Zionist membership fee, the shekel See his Erinnerungen , ed.

    Unlike Jonas, Elias later tried to obscure his Zionist years. This is the truth. When you feel it sinking into you, then you will know.

    Gregor Mendel and the Principles of Inheritance

    A Yolngu senior law man and father, Djalu Gurruwiwi is one of the last living leaders of his people's country in the Northern Territory. A master yidaki didjeridu player, Djalu is not just a songman but a custodian of the Galpu clan's songlines. He knows his time in this world is almost up, however, and his son Larry Larrtjanrja Gurruwiwi 1 and the youth of their community have not yet worked out how to sustain their culture and country. Beyond that, the documentary offers a lesson in the tradition of songlines for a broader, non-Indigenous audience unacquainted with Aboriginal law, and a lucid vision of how Indigenous cultures are engaging new technologies to ensure their survival today.

    Nobody really knows how old Djalu is; he was born before his people measured time in the Western way. He speaks of how, in the Dreaming, the sound of the Westwind travelled and carried the song of the rainbow serpent on its journey. At the end of each of the workshops, an event was held to publicly recognize the artists and their work. Mytyl Hernandez, marketing and membership manager for Hibulb Cultural Center, said the artists were naturally humble, and many were embarrassed to show their work.

    Gregor Mendel and the Principles of Inheritance | Learn Science at Scitable

    But all could appreciate their role in continuing the ways of the Tulalip people. Throughout the project, Sieminski has witnessed the growing interest in the community, and the power of giving people opportunities to explore their artistic side. Sieminski said the support from First Nations gave them not only the financial backing to go forward, but also validation about the importance of art. With the funding they were able to develop five more class curriculums that they can build on, share with others, and continue to offer going forward. The project has yielded incredible art and a boost to the artist population.

    But more than the ability to do art, Sieminski said, the workshops have met the overall goal of education. The Native Arts Initiative perpetuates Native art, whether by investing in new projects or by helping organizations that are committed to art to go further.