Podcast appearances and mentions of Daniel B Schwartz

Why do historical terms matter, like Ghetto, concentration camp, and fascism? Daniel B. Schwartz joins us to discuss his book Ghetto: The History of a Word, and about why historical terms and words matter—why it’s important to understand their origins and how they’ve changed, and also how they can be applied to understanding our own world. Thanks to Harvard University Press, we have a few copies of the book to offer to listeners! Enter our raffle for a free copy of Ghetto: The History of a Word. Daniel B. Schwartz is Professor of History at George Washington University, and he’s the chair of the Department of History there. In addition to his recent book Ghetto, he is also the author of The First Modern Jew: Spinoza and the History of an Image, which was cowinner of the Salo Wittmayer Baron Book Prize for the best first book in Jewish Studies and was a finalist for the National Jewish Book Award in History. Ghetto: The History of a Word is an important, fascinating book that traces the history of the term “Ghetto” from sixteenth-century Italy to the twenty-first century. It considers the origins of the term, and how it has been put to use within both Jewish and non-Jewish contexts since then. The term “ghetto” has become quite a multifaceted term, put to use as a metaphor to understand Jewish modernity in contrast with medieval Jewish life, in the context of the Holocaust, as well as in the United States. In this respect it brings us into a much wider set of issues about how we use historical terms—can we call contemporary political parties, movements, or leaders “fascists”? What about the term “Concentration Camp”? Is it exclusively about the Holocaust or can we apply it to other things, like contemporary detention centers? As Dan argues in the book, words matter, and how we understand the life and afterlife of historical terms impacts how and why we can - or in some cases cannot - use them in a variety of contexts. It really gets at the heart of why history matters: Both that we should understand the history of ideas, concepts, and terms which have entered into the broad public lexicon, and also how we can understand the ways in which history and historical analogy can be used to understand broader contemporary issues, or when it should not.

Benedito/Baruch/Benedict Spinoza (1623-1677) lived at the crossroads of Dutch, scholastic, and Jewish worlds. Excommunicated from the Jewish community of Amsterdam at 23, his works would later be put on the Catholic Church's Index of Forbidden Books. He was a heretic. And yet, he was and continues to be seen by many as perhaps the hero of the early modern period. A figure alienated by the structures that defined his life, Spinoza has been understood, by Jews and non-Jews alike, to have expressed a powerful self-definition that echoes to the present day, where biographies, plays, “guides”, and academic works continue to abound. In place of a simplistic origin story or master narrative of a modernity that begins with Spinoza, The First Modern Jew: Spinoza and the History of an Image (Princeton University Press, 2012), tells the story of how Spinoza came to be understood as a cultural hero, a reception history of his image at many crucial junctures in Modern Jewish history. Rather than probing his philosophy or strictly philosophic influence, Schwartz studies a malleable “Spinoza” as a symbol that captures the ways in which Jews have sought to understand and define themselves. Beginning in 17th-century Amsterdam before moving to 18th-century Berlin, 19th-century Eastern Europe, and Israel and America in the 20th century, The First Modern Jew is a chronological narrative of modern Jewish history that moves seamlessly between a larger thematic thread and local histories of both the famous (Moses Mendelssohn, David Ben-Gurion, and Yitzhak Bashevis Singer) and the forgotten (Berthold Auerbach, Salomon Rubin, and Yosef Klausner). In so doing, it probes the porous boundary between history and memory: the history of Spinoza and the history of the memory of Spinoza. And thereby we can see Spinoza as the “first modern Jew,” both because he was often projected as such and because he was a means by which people have asked the quintessential modern question: what does it mean to be me? Professor Daniel B. Schwartz is an associate professor of history and the director of the Judaic Studies program at George Washington University. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, he is a crypto-Spinozist and his hero is Blinky the Ghost. Learn more about your ad choices. Visit megaphone.fm/adchoices

Benedito/Baruch/Benedict Spinoza (1623-1677) lived at the crossroads of Dutch, scholastic, and Jewish worlds. Excommunicated from the Jewish community of Amsterdam at 23, his works would later be put on the Catholic Church’s Index of Forbidden Books. He was a heretic. And yet, he was and continues to be seen by many as perhaps the hero of the early modern period. A figure alienated by the structures that defined his life, Spinoza has been understood, by Jews and non-Jews alike, to have expressed a powerful self-definition that echoes to the present day, where biographies, plays, “guides”, and academic works continue to abound. In place of a simplistic origin story or master narrative of a modernity that begins with Spinoza, The First Modern Jew: Spinoza and the History of an Image (Princeton University Press, 2012), tells the story of how Spinoza came to be understood as a cultural hero, a reception history of his image at many crucial junctures in Modern Jewish history. Rather than probing his philosophy or strictly philosophic influence, Schwartz studies a malleable “Spinoza” as a symbol that captures the ways in which Jews have sought to understand and define themselves. Beginning in 17th-century Amsterdam before moving to 18th-century Berlin, 19th-century Eastern Europe, and Israel and America in the 20th century, The First Modern Jew is a chronological narrative of modern Jewish history that moves seamlessly between a larger thematic thread and local histories of both the famous (Moses Mendelssohn, David Ben-Gurion, and Yitzhak Bashevis Singer) and the forgotten (Berthold Auerbach, Salomon Rubin, and Yosef Klausner). In so doing, it probes the porous boundary between history and memory: the history of Spinoza and the history of the memory of Spinoza. And thereby we can see Spinoza as the “first modern Jew,” both because he was often projected as such and because he was a means by which people have asked the quintessential modern question: what does it mean to be me? Professor Daniel B. Schwartz is an associate professor of history and the director of the Judaic Studies program at George Washington University. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, he is a crypto-Spinozist and his hero is Blinky the Ghost. Learn more about your ad choices. Visit megaphone.fm/adchoices

Benedito/Baruch/Benedict Spinoza (1623-1677) lived at the crossroads of Dutch, scholastic, and Jewish worlds. Excommunicated from the Jewish community of Amsterdam at 23, his works would later be put on the Catholic Church’s Index of Forbidden Books. He was a heretic. And yet, he was and continues to be seen by many as perhaps the hero of the early modern period. A figure alienated by the structures that defined his life, Spinoza has been understood, by Jews and non-Jews alike, to have expressed a powerful self-definition that echoes to the present day, where biographies, plays, “guides”, and academic works continue to abound. In place of a simplistic origin story or master narrative of a modernity that begins with Spinoza, The First Modern Jew: Spinoza and the History of an Image (Princeton University Press, 2012), tells the story of how Spinoza came to be understood as a cultural hero, a reception history of his image at many crucial junctures in Modern Jewish history. Rather than probing his philosophy or strictly philosophic influence, Schwartz studies a malleable “Spinoza” as a symbol that captures the ways in which Jews have sought to understand and define themselves. Beginning in 17th-century Amsterdam before moving to 18th-century Berlin, 19th-century Eastern Europe, and Israel and America in the 20th century, The First Modern Jew is a chronological narrative of modern Jewish history that moves seamlessly between a larger thematic thread and local histories of both the famous (Moses Mendelssohn, David Ben-Gurion, and Yitzhak Bashevis Singer) and the forgotten (Berthold Auerbach, Salomon Rubin, and Yosef Klausner). In so doing, it probes the porous boundary between history and memory: the history of Spinoza and the history of the memory of Spinoza. And thereby we can see Spinoza as the “first modern Jew,” both because he was often projected as such and because he was a means by which people have asked the quintessential modern question: what does it mean to be me? Professor Daniel B. Schwartz is an associate professor of history and the director of the Judaic Studies program at George Washington University. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, he is a crypto-Spinozist and his hero is Blinky the Ghost. Learn more about your ad choices. Visit megaphone.fm/adchoices

Benedito/Baruch/Benedict Spinoza (1623-1677) lived at the crossroads of Dutch, scholastic, and Jewish worlds. Excommunicated from the Jewish community of Amsterdam at 23, his works would later be put on the Catholic Church’s Index of Forbidden Books. He was a heretic. And yet, he was and continues to be seen by many as perhaps the hero of the early modern period. A figure alienated by the structures that defined his life, Spinoza has been understood, by Jews and non-Jews alike, to have expressed a powerful self-definition that echoes to the present day, where biographies, plays, “guides”, and academic works continue to abound. In place of a simplistic origin story or master narrative of a modernity that begins with Spinoza, The First Modern Jew: Spinoza and the History of an Image (Princeton University Press, 2012), tells the story of how Spinoza came to be understood as a cultural hero, a reception history of his image at many crucial junctures in Modern Jewish history. Rather than probing his philosophy or strictly philosophic influence, Schwartz studies a malleable “Spinoza” as a symbol that captures the ways in which Jews have sought to understand and define themselves. Beginning in 17th-century Amsterdam before moving to 18th-century Berlin, 19th-century Eastern Europe, and Israel and America in the 20th century, The First Modern Jew is a chronological narrative of modern Jewish history that moves seamlessly between a larger thematic thread and local histories of both the famous (Moses Mendelssohn, David Ben-Gurion, and Yitzhak Bashevis Singer) and the forgotten (Berthold Auerbach, Salomon Rubin, and Yosef Klausner). In so doing, it probes the porous boundary between history and memory: the history of Spinoza and the history of the memory of Spinoza. And thereby we can see Spinoza as the “first modern Jew,” both because he was often projected as such and because he was a means by which people have asked the quintessential modern question: what does it mean to be me? Professor Daniel B. Schwartz is an associate professor of history and the director of the Judaic Studies program at George Washington University. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, he is a crypto-Spinozist and his hero is Blinky the Ghost. Learn more about your ad choices. Visit megaphone.fm/adchoices

Benedito/Baruch/Benedict Spinoza (1623-1677) lived at the crossroads of Dutch, scholastic, and Jewish worlds. Excommunicated from the Jewish community of Amsterdam at 23, his works would later be put on the Catholic Church’s Index of Forbidden Books. He was a heretic. And yet, he was and continues to be seen by many as perhaps the hero of the early modern period. A figure alienated by the structures that defined his life, Spinoza has been understood, by Jews and non-Jews alike, to have expressed a powerful self-definition that echoes to the present day, where biographies, plays, “guides”, and academic works continue to abound. In place of a simplistic origin story or master narrative of a modernity that begins with Spinoza, The First Modern Jew: Spinoza and the History of an Image (Princeton University Press, 2012), tells the story of how Spinoza came to be understood as a cultural hero, a reception history of his image at many crucial junctures in Modern Jewish history. Rather than probing his philosophy or strictly philosophic influence, Schwartz studies a malleable “Spinoza” as a symbol that captures the ways in which Jews have sought to understand and define themselves. Beginning in 17th-century Amsterdam before moving to 18th-century Berlin, 19th-century Eastern Europe, and Israel and America in the 20th century, The First Modern Jew is a chronological narrative of modern Jewish history that moves seamlessly between a larger thematic thread and local histories of both the famous (Moses Mendelssohn, David Ben-Gurion, and Yitzhak Bashevis Singer) and the forgotten (Berthold Auerbach, Salomon Rubin, and Yosef Klausner). In so doing, it probes the porous boundary between history and memory: the history of Spinoza and the history of the memory of Spinoza. And thereby we can see Spinoza as the “first modern Jew,” both because he was often projected as such and because he was a means by which people have asked the quintessential modern question: what does it mean to be me? Professor Daniel B. Schwartz is an associate professor of history and the director of the Judaic Studies program at George Washington University. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, he is a crypto-Spinozist and his hero is Blinky the Ghost. Learn more about your ad choices. Visit megaphone.fm/adchoices

Benedito/Baruch/Benedict Spinoza (1623-1677) lived at the crossroads of Dutch, scholastic, and Jewish worlds. Excommunicated from the Jewish community of Amsterdam at 23, his works would later be put on the Catholic Church’s Index of Forbidden Books. He was a heretic. And yet, he was and continues to be seen by many as perhaps the hero of the early modern period. A figure alienated by the structures that defined his life, Spinoza has been understood, by Jews and non-Jews alike, to have expressed a powerful self-definition that echoes to the present day, where biographies, plays, “guides”, and academic works continue to abound. In place of a simplistic origin story or master narrative of a modernity that begins with Spinoza, The First Modern Jew: Spinoza and the History of an Image (Princeton University Press, 2012), tells the story of how Spinoza came to be understood as a cultural hero, a reception history of his image at many crucial junctures in Modern Jewish history. Rather than probing his philosophy or strictly philosophic influence, Schwartz studies a malleable “Spinoza” as a symbol that captures the ways in which Jews have sought to understand and define themselves. Beginning in 17th-century Amsterdam before moving to 18th-century Berlin, 19th-century Eastern Europe, and Israel and America in the 20th century, The First Modern Jew is a chronological narrative of modern Jewish history that moves seamlessly between a larger thematic thread and local histories of both the famous (Moses Mendelssohn, David Ben-Gurion, and Yitzhak Bashevis Singer) and the forgotten (Berthold Auerbach, Salomon Rubin, and Yosef Klausner). In so doing, it probes the porous boundary between history and memory: the history of Spinoza and the history of the memory of Spinoza. And thereby we can see Spinoza as the “first modern Jew,” both because he was often projected as such and because he was a means by which people have asked the quintessential modern question: what does it mean to be me? Professor Daniel B. Schwartz is an associate professor of history and the director of the Judaic Studies program at George Washington University. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, he is a crypto-Spinozist and his hero is Blinky the Ghost. Learn more about your ad choices. Visit megaphone.fm/adchoices

Benedito/Baruch/Benedict Spinoza (1623-1677) lived at the crossroads of Dutch, scholastic, and Jewish worlds. Excommunicated from the Jewish community of Amsterdam at 23, his works would later be put on the Catholic Church’s Index of Forbidden Books. He was a heretic. And yet, he was and continues to be seen by many as perhaps the hero of the early modern period. A figure alienated by the structures that defined his life, Spinoza has been understood, by Jews and non-Jews alike, to have expressed a powerful self-definition that echoes to the present day, where biographies, plays, “guides”, and academic works continue to abound. In place of a simplistic origin story or master narrative of a modernity that begins with Spinoza, The First Modern Jew: Spinoza and the History of an Image (Princeton University Press, 2012), tells the story of how Spinoza came to be understood as a cultural hero, a reception history of his image at many crucial junctures in Modern Jewish history. Rather than probing his philosophy or strictly philosophic influence, Schwartz studies a malleable “Spinoza” as a symbol that captures the ways in which Jews have sought to understand and define themselves. Beginning in 17th-century Amsterdam before moving to 18th-century Berlin, 19th-century Eastern Europe, and Israel and America in the 20th century, The First Modern Jew is a chronological narrative of modern Jewish history that moves seamlessly between a larger thematic thread and local histories of both the famous (Moses Mendelssohn, David Ben-Gurion, and Yitzhak Bashevis Singer) and the forgotten (Berthold Auerbach, Salomon Rubin, and Yosef Klausner). In so doing, it probes the porous boundary between history and memory: the history of Spinoza and the history of the memory of Spinoza. And thereby we can see Spinoza as the “first modern Jew,” both because he was often projected as such and because he was a means by which people have asked the quintessential modern question: what does it mean to be me? Professor Daniel B. Schwartz is an associate professor of history and the director of the Judaic Studies program at George Washington University. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, he is a crypto-Spinozist and his hero is Blinky the Ghost. Learn more about your ad choices. Visit megaphone.fm/adchoices

Benedito/Baruch/Benedict Spinoza (1623-1677) lived at the crossroads of Dutch, scholastic, and Jewish worlds. Excommunicated from the Jewish community of Amsterdam at 23, his works would later be put on the Catholic Church’s Index of Forbidden Books. He was a heretic. And yet, he was and continues to be seen by...

Daniel B. Schwartz discusses his new book, "The First Modern Jew: Spinoza and the History of an Image." Speaker Biography: Daniel B. Schwartz is an assistant professor of history at George Washington University. He specializes in modern Jewish and European intellectual and cultural history.

Daniel B. Schwartz discusses his new book, "The First Modern Jew: Spinoza and the History of an Image." Speaker Biography: Daniel B. Schwartz is an assistant professor of history at George Washington University. He specializes in modern Jewish and European intellectual and cultural history.