Studia Rosenthaliana 32-1


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Studia Rosenthaliana


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Epigonism and the Dynamic of Jewish Culture


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The articles collected in this volume were originally presented at a summer colloquium in Oxford in 2004. The 'epigone' is generally believed to be an imitator, deprived of an independent, original talent. He necessarily follows in someone else's footsteps, a source of inspiration that can (or indeed must) be identified. The epigone can operate only after a certain span of time, during which he has studied his example and learned how to follow in his master's footsteps. An epigone is always influenced - be it consciously or unconsciously - by another person, or by the surrounding cultural climate. The epigone is, per definition, second rate. Furthermore, it is believed that the epigonic product cannot have an independent value. Its only value lies in demonstrating a condition in culture, a spirit of the area, a trend in the arts, philosophy or any other human occupation. Rather than continuing to view epigonism as a natural, if regrettable, part of the cultural process, an inevitable secondary stage within the development of any corpus, the essays in this volume approach the phenomenon from a perspective that is at once more neutral and more positive. They do so not by rehabilitating the quality of the epigone's output, but by redefining his role within the cultural process per se. In each of these contributions, epigones appear as the true carriers of, in this case Jewish, culture. Rather than mere witnesses or, at best, historical mirrors of primary, canonical, cultural codes and modes, they represent one of the dynamic forces within the development of a culture. For the epigone is not merely imitating, but also disseminating. It is not the isolated peaks of the cultural panorama that the articles in this book seek to map out, but the modest planes that allow us to travel the landscape in the first place.




Borders and Boundaries in and Around Dutch Jewish History


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This study explores the shifting boundaries and identities of historic and contemporary Jewish communities. The contributors assert that, geographically speaking, Jewish people rarely lived in ghettos and have never been confined within the borders of one nation or country. Whereas their places of residence may have remained the same for centuries, the countries and regimes that ruled over them were rarely as constant, and power struggles often led to the creation of new and divisive national borders. Taking a postmodern historical approach, the contributors seek to reexamine Jewish history and Jewish studies through the lens of borders and boundaries.







Isaac Vossius and his Circle


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This book gives a detailed account of the most interesting period in the life of the Dutch humanist scholar Isaac Vossius (Leiden 1618 – Windsor 1689). It is largely based on Vossius’s extensive correspondence, much of which has never been published before. In particular, Isaac’s correspondence with his father, Gerardus Joannes Vossius, has been thoroughly investigated and is a prime source of information here. Isaac Vossius’s travels through England, France and Italy followed his formative years at Leiden and Amsterdam, during which time he had come under the strong influence of the French scholar, Claude Saumaise. A narrative account of these travels is given, and Vossius’s contacts with the various circles of scholars that he encountered are discussed in detail. Such contacts allowed him to enter libraries otherwise difficult of access, and there he continued his search for manuscripts. Vossius’s period as a wandering scholar can be said to have been rounded off with the year that he spent in Paris, as secretary to Hugo Grotius. All this time Vossius was building up his own collection of books, and the fruits of these library researches were the philological editions that he began to publish in the four years that followed. A new phase of Vossius’s life opened in 1648, when Queen Christina of Sweden invited him (then still only thirty) to come to her court. The following six years were the most turbulent in the scholar’s life. He became the queen’s tutor in Greek, and also her personal confidant. Under Vossius’s guidance, the queen steeped herself in the study of Plato and the Neoplatonists; while the philosophy of Descartes – whom she likewise invited to Stockholm – seems to have held little interest for her. It was while Vossius was at the Swedish court that he finally came into open conflict with Saumaise, his former mentor. Vossius built up a magnificent library for Christina. This collection was however dispersed even before it has been completed; though, unfortunately, not before Vossius’s own books had been inadvertently incorporated into that library. With the queen’s approval, Vossius then selected a new collection for himself from the royal library. In 1655 Vossius, disillusioned, withdrew to the quiet of his own study, in The Hague. Since 1690 his collection of books and manuscripts has been housed in the University Library at Leiden, where it forms the basis of the international fame of that institution.




Between Jewish Tradition and Modernity


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Bringing together leading Jewish historians, anthropologists, sociologists, philosophers and liturgists, Between Jewish Tradition and Modernity offers a collective view of a historically and culturally significant issue that will be of interest to Jewish scholars of many disciplines.




Free Soil in the Atlantic World


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Free Soil in the Atlantic World examines the principle that slaves who crossed particular territorial frontiers- from European medieval cities to the Atlantic nation states of the nineteenth century- achieved their freedom. Based upon legislation and judicial cases, each essay considers the legal origins of Free Soil and the context in which it was invoked: medieval England, Toulouse and medieval France, early modern France and the Mediterranean, the Netherlands, eighteenth-century Portugal, nineteenth-century Angola, nineteenth-century Spain and Cuba, and the Brazilian-Paraguay borderlands. On the one hand, Free Soil policies were deployed by weaker polities to attract worker-settlers; however, by the eighteenth century, Free Soil was increasingly invoked by European imperial centres to distinguish colonial regimes based in slavery from the privileges and liberties associated with the metropole. This book was originally published as a special issue of Slavery and Abolition.




Radical Enlightenment


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Readership: Readers with an interest in the European Enlightenment; intellectual and cultural historians; scholars and students of philosophy.




Jews and Journeys


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Journeys of dislocation and return, of discovery and conquest hold a prominent place in the imagination of many cultures. Wherever an individual or community may be located, it would seem, there is always the dream of being elsewhere. This has been especially true throughout the ages for Jews, for whom the promises and perils of travel have influenced both their own sense of self and their identity in the eyes of others. How does travel writing, as a genre, produce representations of the world of others, against which one's own self can be invented or explored? And what happens when Jewish authors in particular—whether by force or of their own free will, whether in reality or in the imagination—travel from one place to another? How has travel figured in the formation of Jewish identity, and what cultural and ideological work is performed by texts that document or figure specifically Jewish travel? Featuring essays on topics that range from Abraham as a traveler in biblical narrative to the guest book entries at contemporary Israeli museum and memorial sites; from the marvels medieval travelers claim to have encountered to eighteenth-century Jewish critiques of Orientalism; from the Wandering Jew of legend to one mid-twentieth-century Yiddish writer's accounts of his travels through Peru, Jews and Journeys explores what it is about travel writing that enables it to become one of the central mechanisms for exploring the realities and fictions of individual and collective identity.