Jewish emancipation and the Jewish question

insist on the unanimity of the Enlightenment and downplay its plurality and capacity for social learning. Within the consciousness of Enlightenment figures with a reputation for lack of sympathy to Jews, we find surprising ambivalences. Sometimes they were expressed through the mouths of fictional characters to convey an empathetic representation of Jews and Judaism standing up for universal principles of justice in contrast with a cruel and broken Christianity

in Antisemitism and the left
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conscious abandonment of such a ‘religious frame’ may propitiate a kind of literary decline: chapter6 28/1/05 152 1:33 pm Page 152 Expanding deity So far as we can tell, there are no works of poetry being produced in English today that are of comparable stature with those of Chaucer, Spenser, Shakespeare or Milton. Whether these writers themselves were avowedly Christian or not, they wrote within a Christian framework. Is there a relation between the decline of Christianity … and the decline in works of high poetry? Many like to associate poetic decline or

in R. S. Thomas
Sol Plaatje and W.E.B.Du Bois

-inspired, work on imperialism in Africa. He explains: The fundamental historical question became: what is it that enabled Europeans to defeat Africans militarily, and subsequently hegemonically impose themselves on us? The only serious response on our part could … be through the appropriation of that which had enabled Europeans to triumph: modernity. Hence the obsession with Christianity, civilization, and education by the new African intelligentsia.4 ‘Modernity’ here appears first to include the material power capitalised technology; but Masilela quickly abandons that

in Postcolonial contraventions

Christ. Seemingly in tension with this vision was an epistemology that from the time of the Renaissance launched a concerted assault on the authority of the ancients and the scriptures. Advances made in the sciences and in knowledge of successful civilizations beyond the reach of Christianity encouraged secular visions in which progress was attendant on the accumulation of empirically based knowledge of natural

in The other empire
Crucial collaboration, hidden conflicts

civilisation, education and Christianity was dangerous for African mental health, thereby inferring (among other things) that is was better that the African insane were removed from missionary influences. 23 Government medical services expanded considerably during the interwar years. In 1921, the government medical staff treated 19,000 African cases; and by 1937, 729,000 cases were treated, with medical

in Beyond the state
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scepticism and negative referenda in Denmark and Ireland would tend to suggest? However, can the European bicycle of integration remain upright unless it moves forward? Should it be equipped with a ‘kick stand’? But is it any fun peddling a MUP_Torbion_10_Ch10 266 22/9/03, 3:56 pm Where is Europe heading? 267 bicycle that is not moving? Would a ‘standstill’ imposed on integration not rapidly turn into its opposite, disintegration? Christianity and Islam Anyone who travelled across devastated Europe in 1648 must have thought any reconciliation between Catholics and

in Destination Europe
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Strangers’ House, who is ‘a Christian priest’ (462), offers the mariners his services and invites a group of them to ask him questions. They request to know how New Atlantis converted to Christianity and are told that it was brought about by ‘a true Miracle’ (464), which was confirmed by one of the Fellows of Salomon’s House. In response to further enquiry, the governor explains why Bensalem knows and yet is unknown to the rest of the world. Relating Bensalem’s ancient history, he describes how the island lost contact with the outside world following a ‘deluge or

in Francis Bacon’s New Atlantis
Colonialism, Jewishness and politics in Bacon’s New Atlantis

in the state. The Governor of the Strangers’ House – the place where the narrator and his compatriots are accommodated on arrival – calls Salomon’s House ‘the very eye of this kingdom’ (464). This metaphor – with its empirical, ocular resonance – emphasises the allpowerful nature of the institution. The accolade is given during the description of New Atlantis’ conversion to Christianity. Indeed, out of all that saw the ‘great pillar of light … rising from the sea a great way up towards heaven’, only the scientist from Salomon’s House understood its significance as

in Francis Bacon’s New Atlantis
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Overarching the Memoirs , however, was a nascent belief in the backwardness of Indian society and the concomitant necessity of conversion to Christianity. In ways emblematic of the shift from orientalist to hard-line evangelical perspectives, early attractions to the novelty and innocence of Indian character are gradually displaced by disdain. Forbes himself recognized this change. ‘There was a time’, he

in The other empire

Indigenous peoples the blessings of true ‘civilisation’, and in that way do God’s work. With this in mind, the Select Committee framed a series of recommendations to facilitate the spread of Christianity among the Indigenous populations of the Empire by sending missionaries among them. The missionaries were there, above all, to preach the gospel; but they were also expected to educate the Indigenes; and to

in Equal subjects, unequal rights