73. Jahrgang 2021

Heft 1


Phillip Lenhard: „...der Wahnsinn sei die Nationalkrankheit der Deutschen in Frankreich“ Der Hegelianismus und die deutsch-jüdischen Intellektuellen in Paris

Joseph Kruse: „In dem Dome zu Corduva“. Zu Heines jüdisch-christlich-muslimisch geprägtem, zumal andalusischem, Spanien-Bild

Marc David Baer: Sultanic Saviors and Tolerant Turks: Writing Ottoman Jewish History, Denying the Armenian Genocide

Ulrike Ehmig: Gefäßbezeichnungen in lateinischen Sakralinschriften



Martin Arndt: : „I am visible to Google. I link therefore I am“ oder „Und man siehet die im Lichte, die im Dunkeln sieht man nicht“ .



Matthias Schmidt: Eingebildete Musik: Die Geburt der jüdischen Moderne aus dem Geiste Richard Wagners, München: edition text + kritik, 2019, 346 S. (Gerhard Altmann)

Klaus Kreppel, Jonas Kreppel – Glaubenstreu und vaterländisch. Biografische Skizze über einen österreichisch-jüdischen Schriftsteller unter Mitwirkung von Evelyn Adunka und Thomas Soxberger, Wien: Mandelbaum Verlag 2017, 308 S. (Judith Müller)

Jürgen Habermas: Auch eine Geschichte der Philosophie - Band 1: Die okzidentale Konstellation von Glauben und Wissen Band 2: Vernünftige Freiheit. Spuren des Diskurses über Glauben und Wissen, Berlin, Suhrkamp 2019, 1752 S. (Martin Arndt)

Dieter Thomä: Puer Robustus. Eine Philosophie des Störenfrieds, Berlin: Suhrkamp Verlag 2016, 715 S. (Martin Arndt)

Peter Hoeres: Zeitung für Deutschland, Geschichte der FAZ, München: Benevento Verlag, 2019, 596 S. (Joachim H. Knoll)



Philipp Lenhard: Zwischen Berlin und Paris Eduard Gans (1797–1839) und das Scheitern des jüdischen Hegelianismus

For Hegel’s German-Jewish disciples, the French Revolution marked the starting point of a history of freedom, which was to include legal and political emancipation. In many cases, however, the experiences of German-Jewish migrants in Paris were disappointing. The philosophical idea of “France” was not to be confused with its political reality. Nevertheless, the image of France served as a critical antithesis to the political situation in Germany throughout the 1820 and 1830s. The article discusses the impact of France on the political concepts of Jewish Hegelians with a focus on the jurist and political philosopher Eduard Gans.


Joseph A. Kruse: „In dem Dome zu Corduva“ Zu Heines jüdisch-christlich-muslimisch geprägtem, zumal andalusischem, Spanien-Bild

Heinrich Heine (born in Düsseldorf in 1797 – died in Paris in 1856) had not only many places of residence during his years in Germany, but he also made numerous journeys throughout Europe. Thus, during his time in France, he got to know the country substantially better and furthermore he would have liked to undertake a detour to Spain. Since his student days, Spain was for him as a German Jew the epitome of a JewishChristian-Islamic symbiosis despite many diffferences and difffijiculties. He slipped into the role of the Moors to express his own outsider role within the German Christian majority society. Heine admired the great Jewish achievements and remained critical of Christian claims, although he had become a Protestant after being baptized at the end of his law studies. His tragedy Almansor (1823), poems from the Buch der Lieder (1827), texts in prose and epic poems from the Parisian years as well as in his literary bequest and above all the last collection of poems called Romanzero (1851) with their moving “Spanish” texts, namely the stories about Jews, Christians and Muslims, are the most important poetic evidences of religious coexistence and its problems.


Marc David Baer: Sultanic Saviors and Tolerant Turks: Writing Ottoman Jewish History, Denying the Armenian Genocide

What has compelled Jews in the Ottoman Empire, Turkey, and abroad to promote a positive image of Ottomans and Turks while they deny the Armenian genocide and the existence of anti-Semitism in Turkey? The dominant historical narrative is that Jews expelled from Spain in 1492 were embraced by the Ottoman Empire, and then later, protected from the Nazis during WWII. If we believe that Turks and Jews have lived in harmony for so long, then it is hard for us to accept that the Turks could have committed genocide against the Armenians. In this article, the author confronts these convictions and circumstances to reflect on what moral responsibility the descendants of the victims of one genocide have to the descendants of victims of another. Baer delves into the history of Muslim-Jewish relations in the Ottoman Empire and Turkey to tease out the origin of these many tangled truths. He aims to bring about reconciliation between Jews, Muslims, and Christians, not only to face inconvenient historical facts, but to confront it and come to terms with it. By looking at the complexities of interreligious relations, Holocaust denial, genocide and ethnic cleansing, and confronting some long-standing historical stereotypes, the author sets out to tell a new history that goes against Turkish antisemitism and admits to the Armenian genocide.


Ulrike Ehmig: Gefäßbezeichnungen in lateinischen Sakralinschriften

When dealing with Latin sacred inscriptions, the systematic examination of the gifts donated to the superior powers has so far been neglected. This requires, more than ever before, a dialogue between epigraphy and archaeology, which focuses on the materiality of the artefact carrying the script. The article, which results from a lecture given as part of a guest professorship at Paris under the title „Les inscriptions latines sacrées: épigraphie et archéologie en dialogue“, focuses on the vessels donated to higher powers in a religious context. While a total of 400 diffferent vessel names are known from ancient written sources, only 17 of these are also attested in sacred inscriptions. The 40 relevant inscriptions – publicly displayed dedications as well as curse tablets – are analysed with regard to the characterisation of the gifts, the addressees and dedicators.