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Hypatia: A Journal of Feminist Philosophy

“Keeping It in the Family”: Sarah Kofman Reading Nietzsche as a Jewish Woman


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Modern Judaism
Volume 17, Number 2, May 1997
E-ISSN: 1086-3273 Print ISSN: 0276-1114

Santaniello, Weaver, 1958-
Nietzsche's Antichrist : 19th-Century Christian Jews and the Real Big Lie
Modern Judaism - Volume 17, Number 2, May 1997, pp. 163-177

Oxford University Press

Weaver Santaniello - Nietzsche's Antichrist : 19th-Century Christian Jews and the Real Big Lie - Modern Judaism 17:2 Modern Judaism 17.2 (1997) 163-177 Nietzsche's Antichrist: 19th-Century Christian Jews and the Real "Big Lie"* Weaver Santaniello By a lie I mean: wishing not to see something that one does see; wishing not to see something as one sees it . . . the party man becomes a liar. "This is our conviction: we confess it before all the world, we live and die for it." I have heard that sort of thing even out of the mouths of antisemites. On the contrary, gentlemen. An antisemite certainly is not any more decent because he lies as a matter of principle. (Nietzsche, Antichrist, 55) Introduction In the 1954 editor's preface to Nietzsche's Antichrist (1888), the late scholar and translator of Nietzsche's works in English, Walter Kaufmann, writes that the title of the book could actually mean "The Antichristian." He also says that although Nietzsche's attitude toward antisemitism in this book is at first glance "puzzling," it is plain from this and other works that Nietzsche "is as opposed to antisemitism as ever." Kaufmann further contends that one of the Antichrist's main themes "is the reversal [emphasis mine] of the traditional appraisal of the relationship between Christianity and Judaism -- an appraisal that had reached an extreme form in the self-styled 'Christian' antisemitism of those days." Although Kaufmann rightly notes that Nietzsche does...

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Joyce and Nietzsche
From: Cambridge University Press | By: Neil R. Davison

EDITOR'S INTRODUCTION | Whether it's the "death of god" or the predominance of the Ubermensch (superman), the philosophical works of Friedrich Nietzsche have influenced twentieth-century thought in a manner not always regarded as beneficial. Like many of his generation, however, James Joyce would appear to have found a soul mate in Nietzsche. Neil Davison of Oregon State University traces the historical and literary connections between the two men.



n The Origins of Totalitarianism (New York, 1973, p. 23) Hannah Arendt asserts that Nietzsche was one of a handful of modern thinkers who recognized the pivotal role played by the Jews in the progress of Europe. Explaining that emancipated Jewry was an "inter-European, non-national element in a world of growing or existing nations," Arendt claims that along with Diderot and von Humboldt, Nietzsche understood "the grandeur of this consistently 'European' existence." She concludes that "Nietzsche, who out of disgust with Bismarck's German Reich coined the word 'good European' ... [made] his correct estimate of the significant role of 'the Jews in European history, and saved him[self] from falling into the pitfalls of cheap philosemitism or patronizing 'progressive' attitudes." Writing in the post-Holocaust era, Arendt had the advantage of looking back in time at the foreboding movements of nineteenth-century anti-Semitism. Reconsidering his own assumptions about Jews during the Dreyfus era, Joyce had no such advantage. Yet long before Arendt made her claim, Joyce was affected by Nietzsche's insights into the role of European Jewry.

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The Nietzsche that emerges here is a tragic prophet of the spiritual vacuum that produced the twentieth century's totalitarian movements, the thinker who best diagnosed the pathologies of fin-de-siècle European culture. Nietzsche dared to look into the abyss of modern nihilism. This book tells us what he found.



http://press.princeton.edu/titles/7403.html

By a lie I mean: wishing not to see something that one does see; wishing not to see something as one sees it . . . the party man becomes a liar