The Elusiveness of Tolerance: The OJewish QuestionO From Lessing to the Napoleonic Wars (gls, No. 117

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Overview


Peter Erspamer explores the 'Jewish question' in German literature from Lessing's Nathan der Weise in 1779 to Sessa's Unser Verkehr in 1815. He analyzes the transition from an enlightened emancipatory literature advocating tolerance in the late eighteenth century to an anti-Semitic literature with nationalistic overtones in the early nineteenth century.

Erspamer examines Nathan in light of Lessing's attempts to distance himself from the excesses of his own Christian in-group through pariah identification, using an idealized member of an out-group religion as a vehicle to attack the dominant religion. He also focuses on other leading advocates of ...

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Overview


Peter Erspamer explores the 'Jewish question' in German literature from Lessing's Nathan der Weise in 1779 to Sessa's Unser Verkehr in 1815. He analyzes the transition from an enlightened emancipatory literature advocating tolerance in the late eighteenth century to an anti-Semitic literature with nationalistic overtones in the early nineteenth century.

Erspamer examines Nathan in light of Lessing's attempts to distance himself from the excesses of his own Christian in-group through pariah identification, using an idealized member of an out-group religion as a vehicle to attack the dominant religion. He also focuses on other leading advocates of tolerance and explores changes in Jewish identity, particularly the division of German Jewry into orthodox Jews, adherents of the Haskalah, and converted Jews. The tolerance discourse ended with the Napoleonic incursions into Germany, when nationalism was on the rise and Judaism came to be viewed in racial as well as religious terms.

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Table of Contents

Acknowledgments
1 Introduction 1
2 The Beginnings of the Tolerance Debate 32
3 Jewish Identity in a Changing World 64
4 Emancipatory Drama after Lessing 98
5 Myths of Ethnic Homogeneity: Anti-Semitic Literature after 1800 113
6 Concluding Remarks: Beyond the Tolerance Debate 151
Notes 157
References 177
Index 187
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  • Anonymous

    Posted April 8, 2008

    Professor Irene Stocksiecker Di Maio's Review from Monatshefte

    Adopting as his premise Hannah Arendt's description of anti-Semitism as a 'furious reaction to emancipated and assimilated Jewry,' Erspamer examines why the emancipation of the German Jews failed to take root. His analysis of the discursive paractices of imaginative literature and cultural documents thematizing the 'Jewish Question' published in the period spanning 1779, the year Gotthold Ephraim Lessing's emancipatory drama Nathan der Weise was published, to 1815, when Karl Borromaeus Alexander Sessa's anti-Semitic drama Unser Verkehr appeared, reveals 'the elusive nature of tolerance and [...] the formidable nature of authoritarian social constructs, as well as [...]the battle among opposing social forces for linguistic control of even the most antiauthoritarian of ideologies and their rechanneling toward authoritarian ends.' Avoiding jargon and attending to the specificity of its subject, the study places its investigation squarely in the framework of contemporary concerns about the dynamics of minority/majority cultures and 'the discursive mechanisms that work against the empowerment of minorities and silence emancipatory discourses.' The introductory first chapter neatly synthesizes historical background, socio-psychological explications of anti-Semitism based on concepts of group identity, mechanisms of identity formation, and the discursive stategies of ideological struggle. Although complicated economic factors, especially capitalism, that motivated anti-Semitism do not fit seamlessly into this overview, Erspamer does take them into account. The introduction ends with a survey of how two formidable consensus formations, Christianity and, after 1800, nationalism, were challenged by the minority discouses of the Enlightenment that championed notions of religious tolerance and Jewish emancipation based on principles of rationalism, humanism, and universalism. The second chapter on 'The Beginnings of the Tolerance Debate' opens with an analysis of the extent to which Lessing, whom Erspamer regards as the progenitor of the tolerance debate, co-opted Pastor Johann Melchior Goeze's equation of Christian dissidence with Judaism. The exemplary enonymous Jewish character in Nathan der Weise is cast as a binary opposition between Jew and Christian dissident as well as between father and outsider. Erspamer points out that Lessing, while striving to promote an identification with humanity, did not transcend his own group identifications. Through education and property Nathan assimilates into the middle classes, as opposed to feudal aristocracy, thus suggesting that the pathway to equal rights is assimilation into bourgeois society. Despite such fissures and contradictions in the text, Erspamer considers the core of the drama, the Ring Parable, to be a philosophical and artistic triumph, for it attempts to dialogize Lessing's society by leaving the interpreter with manifold readings. Erspamer selects two far lesser-known texts, Zufaellige alt-deutsche und christliche Betrachtungenueber Herrn Gotthold Ephraim Lessings neues dramatisches Gedicht Nathan der Weise (1779), a tract by the physician Balthasar Ludwig Tralles, and Der Moench vom Libanon (1782), a play by the Lutheran Pastor Johann Georg Pfranger, as typical of the orthodox Christian response to Lessing's drama. He demonstrates how Tralles imparted new meanings to the concepts of tolerance and oppression so that rules of exclusion were upheld. More subtly, Pfranger's parody embraced while maintaining religious particularism. Citing Ruth Kluger, Erspamer points out that while Lessing invented a new form of anti-martyr drama to promote his ideology of tolerance, Pfranger revived elements of this outmoded paradigm to reject the Enlightenment. While the above works rejected the central message of Nathan der Weise, Lessing's drama did have a positive impact on political advocates of Jewish emancipation. In Ueber die buergerliche Verbesserung der Juden (1781-83)

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