Nietzschean Zionism

Last updated
German Philosopher Friedrich Nietzsche Nietzsche.jpg
German Philosopher Friedrich Nietzsche

Nietzschean Zionism was a movement arising from the influence that the German philosopher Friedrich Nietzsche had on Zionism and several of its influential thinkers. [1] Zionism was the movement for the attainment of freedom for the Jewish people through the establishment of a Jewish state. [2] Friedrich Nietzsche's philosophy was popular among Jewish intellectuals, and therefore incorporated into Zionism relatively effortlessly. [3]

Contents

Friedrich Nietzsche's influence was expressed itself by a desire to move away from the Jewish past into an empowering future for the Hebraic New Man, the adoption of his ideas necessitating the Jews to surpass the antiquarian Jewish identity that had a rabbinical consciousness at its center. [1] The philosopher's influence on the Zionists can then be thought of as an existential revolution–that is, it focused on the renewal of the Jewish identity, the adoption of aesthetic values, and enhancing the will for life. [4] The Zionist revolution emphasized that “the new Jews," the concept of which was similar to Nietzsche's “new European man,” should choose to go to Zion or stay in Europe. [3] Theodor Herzl, “the author and the vision of the Jewish State,” viewed Zionism as the arrival of an authentic image of the Jew in a state without the idea of God or any dogmatization, [3] exhibiting a very similar format to that of Nietzsche's libertarianism or anti-dogmatism. [3]

Figures

Theodor Herzl

Zionist Leader Theodor Herzl Theodor Herzl retouched.jpg
Zionist Leader Theodor Herzl

Theodor Herzl, founder and president of the Zionist Organization, which helped establish a Jewish state, felt ambivalent about Friedrich Nietzsche's ideology, owing to Nietzsche's history of mental health issues. [5] [3]

David Ben-Gurion, under a portrait of Theodor Herzl, is proclaiming Israel's independence Declaration of State of Israel 1948.jpg
David Ben-Gurion, under a portrait of Theodor Herzl, is proclaiming Israel's independence

Even so, Herzl's idea of the “new Jew” was profoundly similar to that of Nietzsche's “new European man” or Übermensch . [3] The character Jacob Samuel from Herzl's play Das Neue Ghetto resembles Zarathustra from Nietzsche's philosophical novel Thus Spoke Zarathustra. [3] Jacob's ideals surpass those of the herd mentality. He is proud and demonstrates no resentment, seeks to implement no values and morals, and is on a journey of overcoming his old self–Zarathustra had already displayed his ideals. [3] In Der Judenstaat, Herzl states, “If I wish to substitute a new building for an old one, I must demolish before I construct.” Nietzsche originally in On The Genealogy of Morals states, “If a temple is to be erected, a temple must be destroyed.” [3] Hence, Nietzsche's ideology on a journey toward authenticity may have heavily influenced Herzl in both his novels and personal life. [3]

Herzl refers to Plato, Arthur Schopenhauer, Immanuel Kant, Georg Wilhelm Friedrich Hegel, Aristotle, Ludwig Feuerbach, Franz Brentano, Johann Gottlieb Fichte, and Friedrich Wilhelm Joseph Schelling in his Jugendtagebuch. [3] Also, in his diary he quotes several Enlightenment philosophers such as Voltaire, Jean-Jacques Rousseau, and Immanuel Kant. [3] Nietzsche was not mentioned in either case. Also, Nietzsche's “European man” could not be generalized to the situation of the Jews in Europe. [3] Since the Jewish population was unable to assimilate and prosper in Europe, Herzl then believed that the Jew could reach authenticity elsewhere, namely in Zion. [3] If so, his ideology does not align with Nietzsche's “European man”, as Nietzsche's purpose is to surpass values and morals, not to move elsewhere to find authenticity. [3] Even though Nietzsche may have influenced Herzl's ideals, he may have been a temporary scaffold into creating the image of genuine authenticity. [3]

Buber

Professor Martin Buber Martin Buber 1963c.jpg
Professor Martin Buber

Martin Buber, who is claimed to be responsible for incorporating Friedrich Nietzsche into German Zionism, thought that Nietzsche portrayed the role of an individual able to create and go beyond himself. [6] This he believed to be necessary for the Jewish renaissance. [7] The two thousand years of the Jewish diaspora, Buber maintained, transformed physical energy into spiritual energy within the Jews. [4] The essential drive of the Jewish renaissance was to release the spiritual energy—something that Nietzsche wrote extensively on, believing that conserving the spirit internalizes one's instincts which are then turned against oneself. [4] Nietzsche thought the correct action to take after de-spiritualization is to advance one's aesthetic drive. [4] This, in turn, was a consequence of the Jewish renaissance. [4] In relation to Buber, he created an exhibition of contemporary Jewish art. [4] Buber's vision emphasized the notion of reconciling the Jewish people to a life of creativeness, happiness, and healthiness. [4] These values that Buber believed in may have been influenced by Friedrich Nietzsche's aesthetic work The Birth of Tragedy . [8] Buber was well aware that Nietzsche used the philosopher Arthur Schopenhauer to mold his authentic self; likewise, Buber used Nietzsche for the same reason. [4] Buber, after reaching and understanding the personal authenticity that Nietzsche extensively emphasized, jettisoned the philosopher from his life, as Buber believed that for one to grow truly fond of Nietzsche one must desert him. [4]

Chaim Weizmann

Israel's First President Chaim Weizmann Flickr - Government Press Office (GPO) - President Chaim Weizmann.jpg
Israel's First President Chaim Weizmann

Chaim Weizmann, leader of the Zionist movement and future first president of the State of Israel, was influenced by the writings of Friedrich Nietzsche, [9] believing that the Jews lacked power and seeing in Zionism a phenomenon that would steer the Jews toward power and freeing themselves. [10] Whether Weizmann's intention was conscious or not, his ideas relate to Nietzsche's ideal of the Übermensch . Although he believed that the Jews contained sufficient intellect to understand and incorporate the writings of Nietzsche into their lives, Weizmann believed this could not be done on a mass-scale. [10]

Related Research Articles

<span class="mw-page-title-main">Friedrich Nietzsche</span> German philosopher (1844–1900)

Friedrich Wilhelm Nietzsche was a German classical scholar, philosopher, and critic of culture, who became one of the most influential of all modern thinkers. He began his career as a classical philologist before turning to philosophy. He became the youngest person to hold the Chair of Classical Philology at the University of Basel in Switzerland in 1869, at the age of 24, but resigned in 1879 due to health problems that plagued him most of his life; he completed much of his core writing in the following decade. In 1889, at age 44, he suffered a collapse and afterward a complete loss of his mental faculties, with paralysis and probably vascular dementia. He lived his remaining years in the care of his mother until her death in 1897, and then with his sister Elisabeth Förster-Nietzsche. Nietzsche died in 1900, after experiencing pneumonia and multiple strokes.

<span class="mw-page-title-main">Zionism</span> Movement supporting a Jewish state in Palestine

Zionism is an ethnocultural nationalist movement that emerged in Europe in the late 19th century and aimed for the establishment of a homeland for the Jewish people through the colonization of Palestine, an area roughly corresponding to the Land of Israel in Judaism, and of central importance in Jewish history. Zionists wanted to create a Jewish state in Palestine with as much land, as many Jews, and as few Palestinian Arabs as possible. Following the establishment of the State of Israel in 1948, Zionism became Israel's national or state ideology.

The Übermensch is a concept in the philosophy of Friedrich Nietzsche. In his 1883 book, Thus Spoke Zarathustra, Nietzsche has his character Zarathustra posit the Übermensch as a goal for humanity to set for itself. The Übermensch represents a shift from otherworldly Christian values and manifests the grounded human ideal. The Übermensch is someone who has "crossed over" the bridge, from the comfortable "house on the lake" to the mountains of unrest and solitude.

<span class="mw-page-title-main">Martin Buber</span> German-Israeli philosopher (1878–1965)

Martin Buber was an Austrian-Israeli philosopher best known for his philosophy of dialogue, a form of existentialism centered on the distinction between the I–Thou relationship and the I–It relationship. Born in Vienna, Buber came from a family of observant Jews, but broke with Jewish custom to pursue secular studies in philosophy. He produced writings about Zionism and worked with various bodies within the Zionist movement extensively over a nearly 50-year period spanning his time in Europe and the Near East. In 1923, Buber wrote his famous essay on existence, Ich und Du, and in 1925 he began translating the Hebrew Bible into the German language.

<span class="mw-page-title-main">Ahad Ha'am</span> Hebrew-language essayist, poet, and critic of early Zionism

Asher Zvi Hirsch Ginsberg, primarily known by his Hebrew name and pen name Ahad Ha'am, was a Hebrew journalist and essayist, and one of the foremost pre-state Zionist thinkers. He is known as the founder of cultural Zionism. With his vision of a Jewish "spiritual center" in Eretz Israel, his views regarding the purpose of a Jewish state contrasted with those of prominent figures within the Zionist movement such as Theodor Herzl, the founder of political Zionism. Unlike Herzl, Ahad Ha'am strived for "a Jewish state and not merely a state of Jews".

<span class="mw-page-title-main">Cultural Zionism</span> Strain in concept of Zionism

Cultural Zionism is a strain of Zionism that focused on creating a center in historic Palestine with its own secular Jewish culture and national history, including language and historical roots, rather than other Zionist ideas such as Political Zionism. The founder of Cultural Zionism is Asher Ginsberg, better known as Ahad Ha'am. With his secular vision of a Jewish "spiritual center" in Eretz Israel/Palestine, he confronted Theodor Herzl. Unlike Herzl, the founder of political Zionism, Ha'am strove for "a Jewish state and not merely a state of Jews".

<i>The Old New Land</i> 1902 novel published by Theodor Herzl

The Old New Land is a utopian novel published in German by Theodor Herzl, the founder of political Zionism, in 1902. It was published six years after Herzl's political pamphlet, Der Judenstaat and expanded on Herzl's vision for a Jewish return to the Land of Israel, which helped Altneuland become one of Zionism's establishing texts. It was translated into Yiddish by Israel Isidor Elyashev, and into Hebrew by Nahum Sokolow as Tel Aviv, a name then adopted for the newly founded city.

<span class="mw-page-title-main">Jewish Territorial Organization</span> Jewish political movement (1903–1925)

The Jewish Territorial Organisation, known as the ITO, was a Jewish political movement which first arose in 1903 in response to the British Uganda Scheme, but only institutionalized in 1905. Its main goal was to find an alternative territory to that of Palestine, which was preferred by the Zionist movement, for the creation of a Jewish homeland. The organization embraced what became known as Jewish Territorialism also known as Jewish Statism. The ITO was dissolved in 1925.

<span class="mw-page-title-main">Theodor Herzl</span> Father of modern political Zionism (1860–1904)

Theodor Herzl was an Austro-Hungarian Jewish journalist, lawyer, writer, playwright and political activist who was the father of modern political Zionism. Herzl formed the Zionist Organization and promoted Jewish immigration to Palestine in an effort to form a Jewish state. Due to his Zionist work, he is known in Hebrew as Chozeh HaMedinah, lit.'Visionary of the State'. He is specifically mentioned in the Israeli Declaration of Independence and is officially referred to as "the spiritual father of the Jewish State".

<span class="mw-page-title-main">First Zionist Congress</span> 1897 event in Basel, Switzerland

The First Zionist Congress was the inaugural congress of the Zionist Organization (ZO) held in the Stadtcasino Basel in the city of Basel on August 29–31, 1897. Two hundred and eight delegates and 26 press correspondents attended the event. It was convened and chaired by Theodor Herzl, the founder of the modern Zionism movement. The Congress formulated a Zionist platform, known as the Basel program, and founded the Zionist Organization.

<span class="mw-page-title-main">Influence and reception of Friedrich Nietzsche</span>

Friedrich Nietzsche's influence and reception varied widely and may be roughly divided into various chronological periods. Reactions were anything but uniform, and proponents of various ideologies attempted to appropriate his work quite early.

As an organized nationalist movement, Zionism is generally considered to have been founded by Theodor Herzl in 1897. However, the history of Zionism began earlier and is intertwined with Jewish history and Judaism. The organizations of Hovevei Zion, held as the forerunners of modern Zionist ideals, were responsible for the creation of 20 Jewish towns in Palestine between 1870 and 1897.

<span class="mw-page-title-main">Types of Zionism</span> Different approaches to the subject of creating a Jewish homeland

The common definition of Zionism was principally the endorsement of the Jewish people to establish a Jewish national home in Palestine, secondarily the claim that due to a lack of self-determination, this territory must be re-established as a Jewish state. Historically, the establishment of a Jewish state has been understood in the Zionist mainstream as establishing and maintaining a Jewish majority. Zionism was produced by various philosophers representing different approaches concerning the objective and path that Zionism should follow. A "Zionist consensus" commonly refers to an ideological umbrella typically attributed to two main factors: a shared tragic history, and the common threat posed by Israel's neighboring enemies.

<span class="mw-page-title-main">William Hechler</span> English Restorationist Anglican clergyman and eschatological writer

William Henry Hechler was an English Restorationist Anglican clergyman; eschatological writer; crusader against antisemitism; promoter of Zionism; and aide, counselor, friend and legitimiser of Theodor Herzl, the founder of modern Zionism.

<i>Ost und West</i> German magazine (1901–1923)

Ost und West was a German magazine meant to bridge cultural and political divides between Eastern and Western European Jews. The magazine, headquartered in Berlin, operated from 1901 to 1923. It was founded by Leo Winz and David Trietsch.

Labor Zionism or socialist Zionism was the left-wing, socialist variant of Zionism. For many years, it was the most significant tendency among Zionists and Zionist organizations, and was seen as the Zionist faction of the historic Jewish labour movements of Eastern Europe and Central Europe. Labor Zionism eventually developing local movements in most countries with sizable Jewish populations. Unlike the "political Zionist" tendency founded by Theodor Herzl and advocated by Chaim Weizmann, Labor Zionists did not believe that a Jewish state would be created by simply appealing to the international community or to powerful nations such as the United Kingdom, Germany, or the former Ottoman Empire. Rather, they believed that a Jewish state could only be created through the efforts of the Jewish working class making aliyah to the Land of Israel and raising a country through the creation of a Labor Jewish society with rural kibbutzim and moshavim, and an urban Jewish proletariat.

<span class="mw-page-title-main">Second Zionist Congress</span> 2nd congress of the World Zionist Organization

The Second World Zionist Congress met in Basel, Switzerland on 28 August 1898. and was the second meeting of the Zionist Organisation. The World Zionist Congress brought together delegates from across the world to raise funds, lobby support and create the institutions that would one day form the modern day Jewish State known as Israel, which was established in 1948. The Congress met every year from 1897 to 1901. The main focus of the Second Congress, as set out by its chair, Theodor Herzl, was to engage with Jewish communities in the diaspora and encourage them to adopt Zionism.

<span class="mw-page-title-main">Sixth Zionist Congress</span> World Zionist Congress

The Sixth Zionist Congress was held in Basel, opening on August 23, 1903. Theodor Herzl caused great division amongst the delegates when he presented the "Uganda Scheme", a proposed Jewish colony in what is now part of Kenya.

Zionist antisemitism or antisemitic Zionism refers to a phenomenon in which antisemites express support for Zionism and the State of Israel. In some cases, this support may be promoted for explicitly antisemitic reasons. Historically, this type of antisemitism has been most notable among Christian Zionists, who may perpetrate religious antisemitism while being outspoken in their support for Jewish sovereignty in Israel due to their interpretation of Christian eschatology. Similarly, people who identify with the political far-right, particularly in Europe and the United States, may support the Zionist movement because they seek to expel Jews from their country and see Zionism as the least complicated method of achieving this goal and satisfying their racial antisemitism.

<span class="mw-page-title-main">Herzl's Mauschel and Zionist antisemitism</span> 1897 article published by Theodor Herzl

Mauschel is an article written and published by Theodor Herzl in 1897. The text appeared in his newspaper, Die Welt, which was to become the principal outlet for the Zionist movement down to 1914, and was published roughly a month after the conclusion of the First Zionist Congress.

References

  1. 1 2 Aschheim, Steven E. (1992). The Nietzsche Legacy in Germany 1890–1990. University of California Press. p.  102. ISBN   978-0-520-07805-5.
  2. Katz, Steven T. (1992). Historicism, the Holocaust, and Zionism. NYU Press. pp. 289–299.
  3. 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 Golomb, Jacob (2004). "'Thus Spoke Herzl': Nietzsche's Presence in Theodor Herzl's Life and Work". Nietzsche and Zion. Ithaca; London: Cornell University Press. pp. 23–45. JSTOR   10.7591/j.ctv5qdjn7.6.
  4. 1 2 3 4 5 6 7 8 9 Golomb, Jacob (2004). Nietzsche and Zion. Cornell University Press. pp. 46–64, 159–188.
  5. "Theodor Herzl". The Herzl Institute. Retrieved 12 November 2018.
  6. Mendes-Flohr, Paul (2001). "Zarathustra as a Prophet of Jewish Renewal: Nietzsche and the Young Martin Buber". Revista Portugesa de Filosofia. 57: 103–111.
  7. Aschheim, Steven E. (1992). The Nietzsche Legacy in Germany 1890–1990. University of California Press. p.  105. ISBN   978-0-520-07805-5.
  8. Aschheim, Steven E. (1992). The Nietzsche Legacy in Germany 1890–1990. University of California Press. p.  107. ISBN   978-0-520-07805-5.
  9. Aschheim, Steven E. (1992). The Nietzsche Legacy in Germany 1890–1990. University of California Press. p.  103. ISBN   978-0-520-07805-5.
  10. 1 2 Reinharz, Jehuda (1983). "The Shaping of a Zionist Leader Before the First World War". Journal of Contemporary History. 18: 205–231.