Podcasts about daveeda goldberg

Was there anything particularly Modern about Modern Jews? Was there something characteristically Jewish about Modernism? In this episode, we hear from Scott Spector, professor of History and German Studies at the University of Michigan, who complicates these often-asked questions in his new book Modernism Without Jews?: German Jewish Subjects and Histories (Indian University Press, 2017).  As we discuss, the title of this book is not an invitation to imagine an alternate history; rather, it is a provocation to notice how the key terms of this title get framed together in a variety of complicated, troubled, and sometimes dissonant ways — both by historians and by the protagonists of this history. A noteworthy and widely-read historian of German, Jewish, and Modern culture, Spector here targets the historiography of these fields and seeks to shake up the patterns and terms that have become all too stable within it. Modernism Without Jews? takes its readers through a series of case studies with short and dense chapters on Edith Stein, Sigmund Freud, Max Brod, the term “secularism,” Franz Kafka, and more. In this wide-ranging conversation, we talk about all of those figures, plus Hugo Bettauer’s satirical 1922 novel City Without Jews, Gershom Scholem’s multiple reframings of his Jewish, German, and German-Jewish identities, and the complicated, existential operations involved in framing relationships between texts and contexts, persons and histories. Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada.   Learn more about your ad choices. Visit megaphone.fm/adchoices

Was there anything particularly Modern about Modern Jews? Was there something characteristically Jewish about Modernism? In this episode, we hear from Scott Spector, professor of History and German Studies at the University of Michigan, who complicates these often-asked questions in his new book Modernism Without Jews?: German Jewish Subjects and Histories (Indian University Press, 2017).  As we discuss, the title of this book is not an invitation to imagine an alternate history; rather, it is a provocation to notice how the key terms of this title get framed together in a variety of complicated, troubled, and sometimes dissonant ways — both by historians and by the protagonists of this history. A noteworthy and widely-read historian of German, Jewish, and Modern culture, Spector here targets the historiography of these fields and seeks to shake up the patterns and terms that have become all too stable within it. Modernism Without Jews? takes its readers through a series of case studies with short and dense chapters on Edith Stein, Sigmund Freud, Max Brod, the term “secularism,” Franz Kafka, and more. In this wide-ranging conversation, we talk about all of those figures, plus Hugo Bettauer’s satirical 1922 novel City Without Jews, Gershom Scholem’s multiple reframings of his Jewish, German, and German-Jewish identities, and the complicated, existential operations involved in framing relationships between texts and contexts, persons and histories. Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada.   Learn more about your ad choices. Visit megaphone.fm/adchoices

Was there anything particularly Modern about Modern Jews? Was there something characteristically Jewish about Modernism? In this episode, we hear from Scott Spector, professor of History and German Studies at the University of Michigan, who complicates these often-asked questions in his new book Modernism Without Jews?: German Jewish Subjects and Histories (Indian University Press, 2017).  As we discuss, the title of this book is not an invitation to imagine an alternate history; rather, it is a provocation to notice how the key terms of this title get framed together in a variety of complicated, troubled, and sometimes dissonant ways — both by historians and by the protagonists of this history. A noteworthy and widely-read historian of German, Jewish, and Modern culture, Spector here targets the historiography of these fields and seeks to shake up the patterns and terms that have become all too stable within it. Modernism Without Jews? takes its readers through a series of case studies with short and dense chapters on Edith Stein, Sigmund Freud, Max Brod, the term “secularism,” Franz Kafka, and more. In this wide-ranging conversation, we talk about all of those figures, plus Hugo Bettauer’s satirical 1922 novel City Without Jews, Gershom Scholem’s multiple reframings of his Jewish, German, and German-Jewish identities, and the complicated, existential operations involved in framing relationships between texts and contexts, persons and histories. Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada.   Learn more about your ad choices. Visit megaphone.fm/adchoices

Was there anything particularly Modern about Modern Jews? Was there something characteristically Jewish about Modernism? In this episode, we hear from Scott Spector, professor of History and German Studies at the University of Michigan, who complicates these often-asked questions in his new book Modernism Without Jews?: German Jewish Subjects and Histories (Indian University Press, 2017).  As we discuss, the title of this book is not an invitation to imagine an alternate history; rather, it is a provocation to notice how the key terms of this title get framed together in a variety of complicated, troubled, and sometimes dissonant ways — both by historians and by the protagonists of this history. A noteworthy and widely-read historian of German, Jewish, and Modern culture, Spector here targets the historiography of these fields and seeks to shake up the patterns and terms that have become all too stable within it. Modernism Without Jews? takes its readers through a series of case studies with short and dense chapters on Edith Stein, Sigmund Freud, Max Brod, the term “secularism,” Franz Kafka, and more. In this wide-ranging conversation, we talk about all of those figures, plus Hugo Bettauer’s satirical 1922 novel City Without Jews, Gershom Scholem’s multiple reframings of his Jewish, German, and German-Jewish identities, and the complicated, existential operations involved in framing relationships between texts and contexts, persons and histories. Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada.   Learn more about your ad choices. Visit megaphone.fm/adchoices

Was there anything particularly Modern about Modern Jews? Was there something characteristically Jewish about Modernism? In this episode, we hear from Scott Spector, professor of History and German Studies at the University of Michigan, who complicates these often-asked questions in his new book Modernism Without Jews?: German Jewish Subjects and Histories (Indian University Press, 2017).  As we discuss, the title of this book is not an invitation to imagine an alternate history; rather, it is a provocation to notice how the key terms of this title get framed together in a variety of complicated, troubled, and sometimes dissonant ways — both by historians and by the protagonists of this history. A noteworthy and widely-read historian of German, Jewish, and Modern culture, Spector here targets the historiography of these fields and seeks to shake up the patterns and terms that have become all too stable within it. Modernism Without Jews? takes its readers through a series of case studies with short and dense chapters on Edith Stein, Sigmund Freud, Max Brod, the term “secularism,” Franz Kafka, and more. In this wide-ranging conversation, we talk about all of those figures, plus Hugo Bettauer’s satirical 1922 novel City Without Jews, Gershom Scholem’s multiple reframings of his Jewish, German, and German-Jewish identities, and the complicated, existential operations involved in framing relationships between texts and contexts, persons and histories. Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada.   Learn more about your ad choices. Visit megaphone.fm/adchoices

Was there anything particularly Modern about Modern Jews? Was there something characteristically Jewish about Modernism? In this episode, we hear from Scott Spector, professor of History and German Studies at the University of Michigan, who complicates these often-asked questions in his new book Modernism Without Jews?: German Jewish Subjects and Histories (Indian University Press, 2017).  As we discuss, the title of this book is not an invitation to imagine an alternate history; rather, it is a provocation to notice how the key terms of this title get framed together in a variety of complicated, troubled, and sometimes dissonant ways — both by historians and by the protagonists of this history. A noteworthy and widely-read historian of German, Jewish, and Modern culture, Spector here targets the historiography of these fields and seeks to shake up the patterns and terms that have become all too stable within it. Modernism Without Jews? takes its readers through a series of case studies with short and dense chapters on Edith Stein, Sigmund Freud, Max Brod, the term “secularism,” Franz Kafka, and more. In this wide-ranging conversation, we talk about all of those figures, plus Hugo Bettauer’s satirical 1922 novel City Without Jews, Gershom Scholem’s multiple reframings of his Jewish, German, and German-Jewish identities, and the complicated, existential operations involved in framing relationships between texts and contexts, persons and histories. Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada.   Learn more about your ad choices. Visit megaphone.fm/adchoices

“Is Theory Good for the Jews?” asks author Bruno Chaouat, professor of French at the University of Minnesota, in Is Theory Good for the Jews?: French Thought and the Challenge of the New Antisemitism (Liverpool University Press, 2017) . The title carries a measure of Chaouat’s characteristically ironic, self-deprecatory, yet polemical tone. So, Chaouat wonders, in both winking reference to the anti-Semitic trope of Jewish tribalism and self-involvement, and at the same time in all sincerity, whether “Theory” – in particular the canon of philosophy, literature, and social thought that grew largely out of Heideggerian roots and which continues to find contemporary purchase – is able to use its own tools to deal with today’s resurgent strains of anti-Semitism. In this episode, Chaouat discusses several recent events in French letters, including the 2010 publication of writer, diplomat and French Resistance fighter Stéphane Hessel’s manifesto Time for Outrage and novelist Salim Bachi’s literary op-ed, “Moi, Mohammed Merah,”  a fictionalized account of the 2012 Toulouse attacks, told from the point of view of the murderer. We also talk about earlier influential figures, such as Georges Bataille and Jean Genet, and discuss how the vocabularies they invented, which they used to retool ideas of evil, transgression, and “our common inhumanity,” come to be recoded in service of a new “moralistic turn.” Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

“Is Theory Good for the Jews?” asks author Bruno Chaouat, professor of French at the University of Minnesota, in Is Theory Good for the Jews?: French Thought and the Challenge of the New Antisemitism (Liverpool University Press, 2017) . The title carries a measure of Chaouat’s characteristically ironic, self-deprecatory, yet polemical tone. So, Chaouat wonders, in both winking reference to the anti-Semitic trope of Jewish tribalism and self-involvement, and at the same time in all sincerity, whether “Theory” – in particular the canon of philosophy, literature, and social thought that grew largely out of Heideggerian roots and which continues to find contemporary purchase – is able to use its own tools to deal with today’s resurgent strains of anti-Semitism. In this episode, Chaouat discusses several recent events in French letters, including the 2010 publication of writer, diplomat and French Resistance fighter Stéphane Hessel’s manifesto Time for Outrage and novelist Salim Bachi’s literary op-ed, “Moi, Mohammed Merah,”  a fictionalized account of the 2012 Toulouse attacks, told from the point of view of the murderer. We also talk about earlier influential figures, such as Georges Bataille and Jean Genet, and discuss how the vocabularies they invented, which they used to retool ideas of evil, transgression, and “our common inhumanity,” come to be recoded in service of a new “moralistic turn.” Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

“Is Theory Good for the Jews?” asks author Bruno Chaouat, professor of French at the University of Minnesota, in Is Theory Good for the Jews?: French Thought and the Challenge of the New Antisemitism (Liverpool University Press, 2017) . The title carries a measure of Chaouat’s characteristically ironic, self-deprecatory, yet polemical tone. So, Chaouat wonders, in both winking reference to the anti-Semitic trope of Jewish tribalism and self-involvement, and at the same time in all sincerity, whether “Theory” – in particular the canon of philosophy, literature, and social thought that grew largely out of Heideggerian roots and which continues to find contemporary purchase – is able to use its own tools to deal with today’s resurgent strains of anti-Semitism. In this episode, Chaouat discusses several recent events in French letters, including the 2010 publication of writer, diplomat and French Resistance fighter Stéphane Hessel’s manifesto Time for Outrage and novelist Salim Bachi’s literary op-ed, “Moi, Mohammed Merah,”  a fictionalized account of the 2012 Toulouse attacks, told from the point of view of the murderer. We also talk about earlier influential figures, such as Georges Bataille and Jean Genet, and discuss how the vocabularies they invented, which they used to retool ideas of evil, transgression, and “our common inhumanity,” come to be recoded in service of a new “moralistic turn.” Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

“Is Theory Good for the Jews?” asks author Bruno Chaouat, professor of French at the University of Minnesota, in Is Theory Good for the Jews?: French Thought and the Challenge of the New Antisemitism (Liverpool University Press, 2017) . The title carries a measure of Chaouat’s characteristically ironic, self-deprecatory, yet polemical tone. So, Chaouat wonders, in both winking reference to the anti-Semitic trope of Jewish tribalism and self-involvement, and at the same time in all sincerity, whether “Theory” – in particular the canon of philosophy, literature, and social thought that grew largely out of Heideggerian roots and which continues to find contemporary purchase – is able to use its own tools to deal with today’s resurgent strains of anti-Semitism. In this episode, Chaouat discusses several recent events in French letters, including the 2010 publication of writer, diplomat and French Resistance fighter Stéphane Hessel’s manifesto Time for Outrage and novelist Salim Bachi’s literary op-ed, “Moi, Mohammed Merah,”  a fictionalized account of the 2012 Toulouse attacks, told from the point of view of the murderer. We also talk about earlier influential figures, such as Georges Bataille and Jean Genet, and discuss how the vocabularies they invented, which they used to retool ideas of evil, transgression, and “our common inhumanity,” come to be recoded in service of a new “moralistic turn.” Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

“Is Theory Good for the Jews?” asks author Bruno Chaouat, professor of French at the University of Minnesota, in Is Theory Good for the Jews?: French Thought and the Challenge of the New Antisemitism (Liverpool University Press, 2017) . The title carries a measure of Chaouat’s characteristically ironic, self-deprecatory, yet polemical tone. So, Chaouat wonders, in both winking reference to the anti-Semitic trope of Jewish tribalism and self-involvement, and at the same time in all sincerity, whether “Theory” – in particular the canon of philosophy, literature, and social thought that grew largely out of Heideggerian roots and which continues to find contemporary purchase – is able to use its own tools to deal with today’s resurgent strains of anti-Semitism. In this episode, Chaouat discusses several recent events in French letters, including the 2010 publication of writer, diplomat and French Resistance fighter Stéphane Hessel’s manifesto Time for Outrage and novelist Salim Bachi’s literary op-ed, “Moi, Mohammed Merah,”  a fictionalized account of the 2012 Toulouse attacks, told from the point of view of the murderer. We also talk about earlier influential figures, such as Georges Bataille and Jean Genet, and discuss how the vocabularies they invented, which they used to retool ideas of evil, transgression, and “our common inhumanity,” come to be recoded in service of a new “moralistic turn.” Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his new book, Modernity and the Jews in Western Social Thought (University of Chicago Press, 2017), Chad Alan Goldberg looks at how social thinkers from Karl Marx, to Emile Durkheim, to Robert Park mobilized ideas and ideologies about Jews to conceptualize the big themes of modernity. Goldberg shows for example how inherited schemas, which had historically painted Jews as both backwards “Orientals” and, at the same time, as ultra-modern cosmopolitans, were mobilized consciously and unconsciously to serve different sociological theories. That is, as Goldberg illustrates, because of their contradictory and ambivalent status within the European imagination, the Jew became a central object of study and a key symbol for social theorists, a symbol that they found useful for thinking through the contradictions and ambivalences of nationhood and citizenship in France, economics and power in Germany, and urbanization and assimilation in the United States. As Goldberg writes, in a phrase borrowed from Claude Levi-Strauss, “Jews were good to think.” In this episode, we talk about Durkheim’s reactions to the reactionary right, and how his view about Jews may have informed other aspects of his thought; we talk about the Chicago schools idea of assimilation, which, as Goldberg argues, begins with recognizing the “marginal man” as a key character of the Modern era and ends with a vision of diversity and collaboration; we talk about the two different ways Karl Marx depicted Jews and their relationship to capital and to European history; and we talk about how the Jew or rather, the figure of the Jew continues to serve “as an intermediary for self-reflection in our own time.” Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his new book, Modernity and the Jews in Western Social Thought (University of Chicago Press, 2017), Chad Alan Goldberg looks at how social thinkers from Karl Marx, to Emile Durkheim, to Robert Park mobilized ideas and ideologies about Jews to conceptualize the big themes of modernity. Goldberg shows for example how inherited schemas, which had historically painted Jews as both backwards “Orientals” and, at the same time, as ultra-modern cosmopolitans, were mobilized consciously and unconsciously to serve different sociological theories. That is, as Goldberg illustrates, because of their contradictory and ambivalent status within the European imagination, the Jew became a central object of study and a key symbol for social theorists, a symbol that they found useful for thinking through the contradictions and ambivalences of nationhood and citizenship in France, economics and power in Germany, and urbanization and assimilation in the United States. As Goldberg writes, in a phrase borrowed from Claude Levi-Strauss, “Jews were good to think.” In this episode, we talk about Durkheim’s reactions to the reactionary right, and how his view about Jews may have informed other aspects of his thought; we talk about the Chicago schools idea of assimilation, which, as Goldberg argues, begins with recognizing the “marginal man” as a key character of the Modern era and ends with a vision of diversity and collaboration; we talk about the two different ways Karl Marx depicted Jews and their relationship to capital and to European history; and we talk about how the Jew or rather, the figure of the Jew continues to serve “as an intermediary for self-reflection in our own time.” Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his new book, Modernity and the Jews in Western Social Thought (University of Chicago Press, 2017), Chad Alan Goldberg looks at how social thinkers from Karl Marx, to Emile Durkheim, to Robert Park mobilized ideas and ideologies about Jews to conceptualize the big themes of modernity. Goldberg shows for example how inherited schemas, which had historically painted Jews as both backwards “Orientals” and, at the same time, as ultra-modern cosmopolitans, were mobilized consciously and unconsciously to serve different sociological theories. That is, as Goldberg illustrates, because of their contradictory and ambivalent status within the European imagination, the Jew became a central object of study and a key symbol for social theorists, a symbol that they found useful for thinking through the contradictions and ambivalences of nationhood and citizenship in France, economics and power in Germany, and urbanization and assimilation in the United States. As Goldberg writes, in a phrase borrowed from Claude Levi-Strauss, “Jews were good to think.” In this episode, we talk about Durkheim’s reactions to the reactionary right, and how his view about Jews may have informed other aspects of his thought; we talk about the Chicago schools idea of assimilation, which, as Goldberg argues, begins with recognizing the “marginal man” as a key character of the Modern era and ends with a vision of diversity and collaboration; we talk about the two different ways Karl Marx depicted Jews and their relationship to capital and to European history; and we talk about how the Jew or rather, the figure of the Jew continues to serve “as an intermediary for self-reflection in our own time.” Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his new book, Modernity and the Jews in Western Social Thought (University of Chicago Press, 2017), Chad Alan Goldberg looks at how social thinkers from Karl Marx, to Emile Durkheim, to Robert Park mobilized ideas and ideologies about Jews to conceptualize the big themes of modernity. Goldberg shows for example how inherited schemas, which had historically painted Jews as both backwards “Orientals” and, at the same time, as ultra-modern cosmopolitans, were mobilized consciously and unconsciously to serve different sociological theories. That is, as Goldberg illustrates, because of their contradictory and ambivalent status within the European imagination, the Jew became a central object of study and a key symbol for social theorists, a symbol that they found useful for thinking through the contradictions and ambivalences of nationhood and citizenship in France, economics and power in Germany, and urbanization and assimilation in the United States. As Goldberg writes, in a phrase borrowed from Claude Levi-Strauss, “Jews were good to think.” In this episode, we talk about Durkheim’s reactions to the reactionary right, and how his view about Jews may have informed other aspects of his thought; we talk about the Chicago schools idea of assimilation, which, as Goldberg argues, begins with recognizing the “marginal man” as a key character of the Modern era and ends with a vision of diversity and collaboration; we talk about the two different ways Karl Marx depicted Jews and their relationship to capital and to European history; and we talk about how the Jew or rather, the figure of the Jew continues to serve “as an intermediary for self-reflection in our own time.” Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his new book, Modernity and the Jews in Western Social Thought (University of Chicago Press, 2017), Chad Alan Goldberg looks at how social thinkers from Karl Marx, to Emile Durkheim, to Robert Park mobilized ideas and ideologies about Jews to conceptualize the big themes of modernity. Goldberg shows for example how inherited schemas, which had historically painted Jews as both backwards “Orientals” and, at the same time, as ultra-modern cosmopolitans, were mobilized consciously and unconsciously to serve different sociological theories. That is, as Goldberg illustrates, because of their contradictory and ambivalent status within the European imagination, the Jew became a central object of study and a key symbol for social theorists, a symbol that they found useful for thinking through the contradictions and ambivalences of nationhood and citizenship in France, economics and power in Germany, and urbanization and assimilation in the United States. As Goldberg writes, in a phrase borrowed from Claude Levi-Strauss, “Jews were good to think.” In this episode, we talk about Durkheim’s reactions to the reactionary right, and how his view about Jews may have informed other aspects of his thought; we talk about the Chicago schools idea of assimilation, which, as Goldberg argues, begins with recognizing the “marginal man” as a key character of the Modern era and ends with a vision of diversity and collaboration; we talk about the two different ways Karl Marx depicted Jews and their relationship to capital and to European history; and we talk about how the Jew or rather, the figure of the Jew continues to serve “as an intermediary for self-reflection in our own time.” Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his new book, Modernity and the Jews in Western Social Thought (University of Chicago Press, 2017), Chad Alan Goldberg looks at how social thinkers from Karl Marx, to Emile Durkheim, to Robert Park mobilized ideas and ideologies about Jews to conceptualize the big themes of modernity. Goldberg shows for example how inherited schemas, which had historically painted Jews as both backwards “Orientals” and, at the same time, as ultra-modern cosmopolitans, were mobilized consciously and unconsciously to serve different sociological theories. That is, as Goldberg illustrates, because of their contradictory and ambivalent status within the European imagination, the Jew became a central object of study and a key symbol for social theorists, a symbol that they found useful for thinking through the contradictions and ambivalences of nationhood and citizenship in France, economics and power in Germany, and urbanization and assimilation in the United States. As Goldberg writes, in a phrase borrowed from Claude Levi-Strauss, “Jews were good to think.” In this episode, we talk about Durkheim’s reactions to the reactionary right, and how his view about Jews may have informed other aspects of his thought; we talk about the Chicago schools idea of assimilation, which, as Goldberg argues, begins with recognizing the “marginal man” as a key character of the Modern era and ends with a vision of diversity and collaboration; we talk about the two different ways Karl Marx depicted Jews and their relationship to capital and to European history; and we talk about how the Jew or rather, the figure of the Jew continues to serve “as an intermediary for self-reflection in our own time.” Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

In their new book Recharging Judaism: How Civic Engagement is Good For Synagogues, Jews and America (Central Conference of American Rabbis, 2017), Rabbi Judith Schindler and Judy Seldin-Cohen argue that social action and Jewish action go hand-in-hand. The book offers both inspiration and guidance, weaving together passages from Torah and Talmud, insights from contemporary Jewish and non-Jewish civic leaders, and practical advice drawn from the authors many years of advocacy, activism, and civic collaboration in their home community of Charlotte, North Carolina. In this episode, we discuss how the idea of minyan can work as a model for social movements; we discuss the stages congregations can follow to embark on a civic project; and, we discuss how to avoid community division while still encouraging healthy debate — which, along with supporting the needy, is as authentic and ancient a Jewish tradition as one can find. Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

In their new book Recharging Judaism: How Civic Engagement is Good For Synagogues, Jews and America (Central Conference of American Rabbis, 2017), Rabbi Judith Schindler and Judy Seldin-Cohen argue that social action and Jewish action go hand-in-hand. The book offers both inspiration and guidance, weaving together passages from Torah and Talmud, insights from contemporary Jewish and non-Jewish civic leaders, and practical advice drawn from the authors many years of advocacy, activism, and civic collaboration in their home community of Charlotte, North Carolina. In this episode, we discuss how the idea of minyan can work as a model for social movements; we discuss the stages congregations can follow to embark on a civic project; and, we discuss how to avoid community division while still encouraging healthy debate — which, along with supporting the needy, is as authentic and ancient a Jewish tradition as one can find. Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

In their new book Recharging Judaism: How Civic Engagement is Good For Synagogues, Jews and America (Central Conference of American Rabbis, 2017), Rabbi Judith Schindler and Judy Seldin-Cohen argue that social action and Jewish action go hand-in-hand. The book offers both inspiration and guidance, weaving together passages from Torah and Talmud, insights from contemporary Jewish and non-Jewish civic leaders, and practical advice drawn from the authors many years of advocacy, activism, and civic collaboration in their home community of Charlotte, North Carolina. In this episode, we discuss how the idea of minyan can work as a model for social movements; we discuss the stages congregations can follow to embark on a civic project; and, we discuss how to avoid community division while still encouraging healthy debate — which, along with supporting the needy, is as authentic and ancient a Jewish tradition as one can find. Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

In their new book Recharging Judaism: How Civic Engagement is Good For Synagogues, Jews and America (Central Conference of American Rabbis, 2017), Rabbi Judith Schindler and Judy Seldin-Cohen argue that social action and Jewish action go hand-in-hand. The book offers both inspiration and guidance, weaving together passages from Torah and Talmud, insights from contemporary Jewish and non-Jewish civic leaders, and practical advice drawn from the authors many years of advocacy, activism, and civic collaboration in their home community of Charlotte, North Carolina. In this episode, we discuss how the idea of minyan can work as a model for social movements; we discuss the stages congregations can follow to embark on a civic project; and, we discuss how to avoid community division while still encouraging healthy debate — which, along with supporting the needy, is as authentic and ancient a Jewish tradition as one can find. Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

In their new book Recharging Judaism: How Civic Engagement is Good For Synagogues, Jews and America (Central Conference of American Rabbis, 2017), Rabbi Judith Schindler and Judy Seldin-Cohen argue that social action and Jewish action go hand-in-hand. The book offers both inspiration and guidance, weaving together passages from Torah and Talmud, insights from contemporary Jewish and non-Jewish civic leaders, and practical advice drawn from the authors many years of advocacy, activism, and civic collaboration in their home community of Charlotte, North Carolina. In this episode, we discuss how the idea of minyan can work as a model for social movements; we discuss the stages congregations can follow to embark on a civic project; and, we discuss how to avoid community division while still encouraging healthy debate — which, along with supporting the needy, is as authentic and ancient a Jewish tradition as one can find. Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his new book, The Politics of Unreason: The Frankfurt School and the Origins of Modern Antisemitism (SUNY Press, 2017) , Lars Rensmann, Professor of European Politics and Society at the University of Groningen, argues that even scholars of the Frankfurt school have often treated the theme of antisemitism with scant attention. However, as Rensmann argues, the problem of antisemitism had been a central motivating dynamic for their interdisciplinary research, from the very early years of the Institute. In this episode, we begin by discussing the general silence surrounding the Holocaust that presided in Germany into the 1990s, and how this can be understood as part of a phenomenon that Critical Theory called “secondary antisemitism.” We then circle back to explore how the Critical Theorists explained the “primary” phenomenon of antisemitism as an interplay of psychological, social-historical, and economic dynamics. As we learn from this book’s rich analyses, the insights developed by the Frankfurt School on the authoritarian disposition, on hatred and racism, and on the pathologies of modernity retain deep relevance and applicability for the further understanding of today’s politics of unreason. Daveeda Goldberg is a PhD candidate at York University in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his new book, The Politics of Unreason: The Frankfurt School and the Origins of Modern Antisemitism (SUNY Press, 2017) , Lars Rensmann, Professor of European Politics and Society at the University of Groningen, argues that even scholars of the Frankfurt school have often treated the theme of antisemitism with scant attention. However, as Rensmann argues, the problem of antisemitism had been a central motivating dynamic for their interdisciplinary research, from the very early years of the Institute. In this episode, we begin by discussing the general silence surrounding the Holocaust that presided in Germany into the 1990s, and how this can be understood as part of a phenomenon that Critical Theory called “secondary antisemitism.” We then circle back to explore how the Critical Theorists explained the “primary” phenomenon of antisemitism as an interplay of psychological, social-historical, and economic dynamics. As we learn from this book’s rich analyses, the insights developed by the Frankfurt School on the authoritarian disposition, on hatred and racism, and on the pathologies of modernity retain deep relevance and applicability for the further understanding of today’s politics of unreason. Daveeda Goldberg is a PhD candidate at York University in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his new book, The Politics of Unreason: The Frankfurt School and the Origins of Modern Antisemitism (SUNY Press, 2017) , Lars Rensmann, Professor of European Politics and Society at the University of Groningen, argues that even scholars of the Frankfurt school have often treated the theme of antisemitism with scant attention. However, as Rensmann argues, the problem of antisemitism had been a central motivating dynamic for their interdisciplinary research, from the very early years of the Institute. In this episode, we begin by discussing the general silence surrounding the Holocaust that presided in Germany into the 1990s, and how this can be understood as part of a phenomenon that Critical Theory called “secondary antisemitism.” We then circle back to explore how the Critical Theorists explained the “primary” phenomenon of antisemitism as an interplay of psychological, social-historical, and economic dynamics. As we learn from this book’s rich analyses, the insights developed by the Frankfurt School on the authoritarian disposition, on hatred and racism, and on the pathologies of modernity retain deep relevance and applicability for the further understanding of today’s politics of unreason. Daveeda Goldberg is a PhD candidate at York University in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his new book, The Politics of Unreason: The Frankfurt School and the Origins of Modern Antisemitism (SUNY Press, 2017) , Lars Rensmann, Professor of European Politics and Society at the University of Groningen, argues that even scholars of the Frankfurt school have often treated the theme of antisemitism with scant attention. However, as Rensmann argues, the problem of antisemitism had been a central motivating dynamic for their interdisciplinary research, from the very early years of the Institute. In this episode, we begin by discussing the general silence surrounding the Holocaust that presided in Germany into the 1990s, and how this can be understood as part of a phenomenon that Critical Theory called “secondary antisemitism.” We then circle back to explore how the Critical Theorists explained the “primary” phenomenon of antisemitism as an interplay of psychological, social-historical, and economic dynamics. As we learn from this book’s rich analyses, the insights developed by the Frankfurt School on the authoritarian disposition, on hatred and racism, and on the pathologies of modernity retain deep relevance and applicability for the further understanding of today’s politics of unreason. Daveeda Goldberg is a PhD candidate at York University in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his new book, The Politics of Unreason: The Frankfurt School and the Origins of Modern Antisemitism (SUNY Press, 2017) , Lars Rensmann, Professor of European Politics and Society at the University of Groningen, argues that even scholars of the Frankfurt school have often treated the theme of antisemitism with scant attention. However, as Rensmann argues, the problem of antisemitism had been a central motivating dynamic for their interdisciplinary research, from the very early years of the Institute. In this episode, we begin by discussing the general silence surrounding the Holocaust that presided in Germany into the 1990s, and how this can be understood as part of a phenomenon that Critical Theory called “secondary antisemitism.” We then circle back to explore how the Critical Theorists explained the “primary” phenomenon of antisemitism as an interplay of psychological, social-historical, and economic dynamics. As we learn from this book’s rich analyses, the insights developed by the Frankfurt School on the authoritarian disposition, on hatred and racism, and on the pathologies of modernity retain deep relevance and applicability for the further understanding of today’s politics of unreason. Daveeda Goldberg is a PhD candidate at York University in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his new book, The Politics of Unreason: The Frankfurt School and the Origins of Modern Antisemitism (SUNY Press, 2017) , Lars Rensmann, Professor of European Politics and Society at the University of Groningen, argues that even scholars of the Frankfurt school have often treated the theme of antisemitism with scant attention. However, as Rensmann argues, the problem of antisemitism had been a central motivating dynamic for their interdisciplinary research, from the very early years of the Institute. In this episode, we begin by discussing the general silence surrounding the Holocaust that presided in Germany into the 1990s, and how this can be understood as part of a phenomenon that Critical Theory called “secondary antisemitism.” We then circle back to explore how the Critical Theorists explained the “primary” phenomenon of antisemitism as an interplay of psychological, social-historical, and economic dynamics. As we learn from this book’s rich analyses, the insights developed by the Frankfurt School on the authoritarian disposition, on hatred and racism, and on the pathologies of modernity retain deep relevance and applicability for the further understanding of today’s politics of unreason. Daveeda Goldberg is a PhD candidate at York University in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices