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Additional info for From Ancient Israel to Modern Judaism: Intellect in Quest of Understanding, Volume I: Essays in Honor of Marvin Fox
The reorientation to emotive Judaism (shared by many contemporaries, writing in Hebrew and Yiddish as well as German) was applied by Scholem with vast industry and keen penetration in reconstructions: ^"Against the Myth of the German-Jewish Dialogue," in Werner J. , Gershom Scholem, On Jews and Judaism in Crisis (New York, ^ 1976), pp. 61-64. ^ History as a Jewish Problem 17 questions of Ideengeschichte. He mundane and topics of political also extended this approach to social history; here, too, more he applied that were well-established in general history.
374 ff; Time and Eternity is, of course, the title of the collection of readings from Jewish sources published by Rosenzweig's associate, Nahum Glatzer. '^ This was true, at least, insofar as the history experienced as Jewish was concerned; for the struggles of the goyim among themselves were well-understood as subject to natural causes, and they were too full of historical experience dangerous consequences to be met simply with pious quietism, in the transcendental dimension of eternity. The gentile nations, to use the traditional imagery, had each its guiding star that ruled its horoscope; the Jews alone lived under the direct providence of God and had no part in the great game of temporal, political history.
Modern, self-styled "scientific" historiography was part of the expropriation of Western culture from the hegemonic, universalecclesiastic to the local, secular-national domain. The concentrated power-centers which in the nineteenth century emerged as nation-states claimed as their own the realms of vernacular literature, music, art styles, and above all history. Land and landscape; the national tongue, folklore, and folkways; and especially the annals of local warfare and power struggles - these supplied the base and substance for the historicist revision of the Western perception of man's past and present condition.