Search results for ""author gertrude himmelfarb""

It is one of the curiosities of history that the most remarkable novel about Jews and Judaism, predicting the establishment of the Jewish state, should have been written in 1876 by a non-Jew -- a Victorian woman and a formidable intellectual, who is generally regarded as one of the greatest of English novelists. And it is still more curious that Daniel Deronda, George Eliot's last novel, should have been dismissed, by many of her admirers at the time and by some critics since, as something of an anomaly, an inexplicable and unfortunate turn in her life and work. Yet Eliot herself was passionately committed to that novel, having prepared herself for it by an extraordinary feat of scholarly research in five languages (including Hebrew), exploring the ancient, medieval, and modern sources of Jewish history. Three years later, to reenforce that commitment, she wrote an essay, the very last of her writing, reaffirming the heritage of the Jewish "nation" and the desirability of a Jewish state -- this well before the founders of Zionism had conceived of that mission. Why did this Victorian novelist, born a Christian and an early convert to agnosticism, write a book so respectful of Judaism and so prescient about Zionism? And why at a time when there were no pogroms or persecutions to provoke her? What was the general conception of the "Jewish question," and how did Eliot reinterpret that "question," for her time as well as ours? Gertrude Himmelfarb, a leading Victorian scholar, has undertaken to unravel the mysteries of Daniel Deronda. And the mysteries of Eliot herself: a novelist who deliberately wrote a book she knew would bewilder many of her readers, a distinguished woman who opposed the enfranchisement of women, a moralist who flouted the most venerable of marital conventions -- above all, the author of a novel that is still an inspiration or provocation to readers and critics alike.

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The history of Judaism has for too long been dominated by the theme of antisemitism, reducing Judaism to the recurrent saga of persecution and the struggle for survival. The history of philosemitism provides a corrective to that abysmal view, a reminder of the venerable religion and people that have been an inspiration for non-Jews as well as Jews. There is a poetic justice -- or historic justice -- in the fact that England, the first country to expel the Jews in medieval times, has produced the richest literature of philosemitism in modern times. From Cromwell supporting the readmission of the Jews in the 17th century, to Macaulay arguing for the admission of Jews as Members of Parliament in the 19th century, to Churchill urging the recognition of the state of Israel in the 20th, some of England's most eminent writers and statesmen have paid tribute to Jews and Judaism. Their speeches and writing are powerfully resonant today. As are novels by Walter Scott, Disraeli, and George Eliot, which anticipate Zionism well before the emergence of that movement and look forward to the state of Israel, not as a refuge for the persecuted, but as a "homeland" rooted in Jewish history. A recent history of antisemitism in England regretfully observes that English philosemitism is "a past glory." This book may recall England -- and not only England -- to that past glory and inspire other countries to emulate it. It may also reaffirm Jews in their own faith and aspirations.

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It is one of the curiosities of history that the most remarkable novel about Jews and Judaism, predicting the establishment of the Jewish state, should have been written in 1876 by a non-Jew -- a Victorian woman and a formidable intellectual, who is generally regarded as one of the greatest of English novelists. And it is still more curious that Daniel Deronda, George Eliot's last novel, should have been dismissed, by many of her admirers at the time and by some critics since, as something of an anomaly, an inexplicable and unfortunate turn in her life and work. Yet Eliot herself was passionately committed to that novel, having prepared herself for it by an extraordinary feat of scholarly research in five languages (including Hebrew), exploring the ancient, medieval, and modern sources of Jewish history. Three years later, to reenforce that commitment, she wrote an essay, the very last of her writing, reaffirming the heritage of the Jewish "nation" and the desirability of a Jewish state -- this well before the founders of Zionism had conceived of that mission. Why did this Victorian novelist, born a Christian and an early convert to agnosticism, write a book so respectful of Judaism and so prescient about Zionism? And why at a time when there were no pogroms or persecutions to provoke her? What was the general conception of the "Jewish question," and how did Eliot reinterpret that "question," for her time as well as ours? Gertrude Himmelfarb, a leading Victorian scholar, has undertaken to unravel the mysteries of Daniel Deronda. And the mysteries of Eliot herself: a novelist who deliberately wrote a book she knew would bewilder many of her readers, a distinguished woman who opposed the enfranchisement of women, a moralist who flouted the most venerable of marital conventions -- above all, the author of a novel that is still an inspiration or provocation to readers and critics alike.

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For this updated edition of her acclaimed work on historians and the writing of history, Gertrude Himmelfarb adds four insightful and provocative essays dealing with changes in the discipline over the past twenty years.In examining the effects of postmodernism, the illusions of cosmopolitanism, A. J. P. Taylor and revisionism, and Francis Fukuyama’s “end of history,” Himmelfarb enriches her illuminating exploration of the myriad ways—new and old—in which historians make sense of the past.

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Milton Himmelfarb, perhaps best known for his quip that Jews earned like Episcopalians but voted like Puerto Ricans, was one of the most unfairly neglected essayists of his time. Now his sister, the distinguished historian Gertrude Himmelfarb, brings together the essential core of his social, political, and theological essays in this wide-ranging collection. From Leo Strauss and Spinoza to Hitler, Israel, and the place of religion in the public square, the sixteen essays in Jews and Gentiles offer readers a feast that is a literary delight as well as an intellectual revelation and a political education.

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'Over himself, over his own body and mind, the individual is sovereign.' To this 'one very simple principle' the whole of Mill's essay On Liberty is dedicated. While many of his immediate predecessors and contemporaries, from Adam Smith to Godwin and Thoreau, had celebrated liberty, it was Mill who organized the idea into a philosophy, and put it into the form in which it is generally known today. The editor of this essay, Gertrude Himmelfarb records responses to Mill's books and comments on his fear of 'the tyranny of the majority'. Dr Himmelfarb concludes that the same inconsistencies which underlie On Liberty continue to complicate the moral and political stance of liberals today.

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