By David Seymour
When an expanding quantity of realization is being paid to law's connection or involvement with nationwide Socialism, much less recognition is targeted upon considering throughout the hyperlinks among legislation and the emergence of antisemitism. accordingly, antisemitism is gifted as a pre-existent given, as whatever that's the item, instead of the topic of research. during this approach, the query of law's connection to antisemitism is gifted as considered one of exterior software. during this ironic mimesis of the positivist culture, the query of a in all probability extra intimate or dialectical connection among legislation and antisemitism is refrained from. This paintings differs from those money owed via explaining the connection among legislation and antisemitism via a dialogue of those matters through serious thinkers from the mid-nineteenth century to the current; that's, from Marx to Agamben via Nietzsche, Sartre, Adorno and Horkheimer, Arendt and Lyotard. Despite the diversity that exists among each one philosopher, one specific universal severe topic unites them. That subject is the connections they make, in various methods, among felony rights as an expression of contemporary political emancipation and the emergence and improvement of the social phenomenon of antisemitism.
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Additional info for Law Antisemitism and the Holocaust (Glasshouse)
Example text
As we have seen, for Adorno and Horkheimer, the Holocaust4 is treated as a by-product of the move from bourgeois or market economy to monopoly capitalism. For Bauman, it is presented as the materialisation of a latent possibility that is present within the modern quest for order. The Holocaust then becomes the moment in which this tendency within the Enlightenment heritage comes most clearly into view. However, it is important to note that Bauman is explicit in his argument that whilst the Holocaust is made possible by certain facets of the Enlightenment and the modernity that it inaugurated, it was not inevitable.
As the people that refuse to be integrated into the national political body (it is assumed that every assimilation is actually only simulated), the Jews are the representatives par excellence and almost the living symbol of the people and of bare life that modernity necessarily created within itself, but whose presence can no longer be tolerated.
Only then could Judaism attain universal domination and turn alienated man and alienated nature into alienable, saleable objects subject to the slavery of egoistic need and to the market. , Carlbach, 1978. Karl Marx: dissolving the Jewish question 11 overcome or transcended any idealistic dichotomies between ‘Judaism’ and ‘Christianity’, and, third – and this point is crucial considering the critical comments directed at Marx – that which Nietzsche would later theorise as the concept of ressentiment at the very heart of Bauer’s thought.