Search Results
7/4/2025, 1:14:54 PM
>>509481540
The result of the connection between Judaism and Germanness that began with him was that we Germans surrendered our national identity to the cosmopolitan ideas of humanity, while the Jews asserted themselves, and Jewish thought penetrated ever wider circles. Although they remained primarily brokers of culture at that time, they made themselves masters of culture, and in 1912 a Jew was allowed to declare: "Jews manage the intellectual property of a people that denies us the right and the ability to do so." - The incursion of Judaism into our literature has made Berlin a Jewish city. Here, above all, developed a shallow superficiality and omniscience, the arrogance and cheekiness. Berlin was the New Jerusalem for the "Reform Jews," for the presumptuous "Enlighteners," who can neither become Germans nor want to.
How little "pressed" the situation of the Berlin Jews was.. The wealthy Jews emerged as patrons of art and science; their salons were frequented by the socially and intellectually prominent of Berlin at that time. Even significant figures appeared, such as Schleiermacher and the Humboldts, and in 1786, the French Count Mirabeau. However, it was the "pretty" Jewish women, such as Dorothea Veit (later Schlegel), the daughter of Mendelssohn, and Henriette Herz, who exerted the greatest attraction. Like light to moths, they drew men into their spell. And in their salons, it was not merely about intellectual banter and the exchange of poems, scientific and artistic works; rather, we have evidence that even the most intimate relationships were formed. There is talk of "intellectual courtesans," "intellectual brothels," "communism of enjoyment." It is natural that libertines like Gentz and Mirabeau felt comfortable in such circles. It was concerning that statesmen and princes also mingled in these salons. Therefore, it is not unjust to speak of an Esther policy, which, with the help of "beautiful, clever women," was intended to benefit the Jewish people.
The result of the connection between Judaism and Germanness that began with him was that we Germans surrendered our national identity to the cosmopolitan ideas of humanity, while the Jews asserted themselves, and Jewish thought penetrated ever wider circles. Although they remained primarily brokers of culture at that time, they made themselves masters of culture, and in 1912 a Jew was allowed to declare: "Jews manage the intellectual property of a people that denies us the right and the ability to do so." - The incursion of Judaism into our literature has made Berlin a Jewish city. Here, above all, developed a shallow superficiality and omniscience, the arrogance and cheekiness. Berlin was the New Jerusalem for the "Reform Jews," for the presumptuous "Enlighteners," who can neither become Germans nor want to.
How little "pressed" the situation of the Berlin Jews was.. The wealthy Jews emerged as patrons of art and science; their salons were frequented by the socially and intellectually prominent of Berlin at that time. Even significant figures appeared, such as Schleiermacher and the Humboldts, and in 1786, the French Count Mirabeau. However, it was the "pretty" Jewish women, such as Dorothea Veit (later Schlegel), the daughter of Mendelssohn, and Henriette Herz, who exerted the greatest attraction. Like light to moths, they drew men into their spell. And in their salons, it was not merely about intellectual banter and the exchange of poems, scientific and artistic works; rather, we have evidence that even the most intimate relationships were formed. There is talk of "intellectual courtesans," "intellectual brothels," "communism of enjoyment." It is natural that libertines like Gentz and Mirabeau felt comfortable in such circles. It was concerning that statesmen and princes also mingled in these salons. Therefore, it is not unjust to speak of an Esther policy, which, with the help of "beautiful, clever women," was intended to benefit the Jewish people.
Page 1