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Contemporary Jewish Reality in Germany and Its Reflection in by Claudia Simone Dorchain, Felice Naomi Wonnenberg

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By Claudia Simone Dorchain, Felice Naomi Wonnenberg

The suggestion of ""self"" and ""other"" and its illustration in art and literature is a crucial subject matter in present cultural sciences in addition to in our way of life in modern Western societies. in addition, the concept that of ""self"" and ""other"" and its imaginary dichotomy is gaining progressively more political effect in a global of resurfacing ideology-ridden conflicts. The essays take care of Jewish fact in modern Germany and its mirrored image in videos from the targeted perspective of cultural sciences, political sciences, and non secular experiences. This anthology offers challengingly new insights into themes infrequently coated, equivalent to formative years tradition or humor, and eventually discusses the pictures of Jewish existence as realities nonetheless to be built.

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The dominant representation of Judaism in the variations of the “dead European Jew,” as I envisioned it, is not only a result of the Holocaust but its reemergence in this fragmented, impalpable form. ” To me, building the world – by using imaginaries – is more than just surviving Pascal’ s horror of the empty space, this image of negativity, because it needs an additional effort, the effort of the question of God, a modern effort. TS: This can be said to be a direct consequence of secularization: their materiality has made them autonomous and completely respondent to the logic of a purely reproductive techné.

29 A precondition for and paralleling this kind of adaptation has been the universalization of the Holocaust as a master narrative of suffering in global Western culture, as Tobias Ebbrecht emphasizes. , 33. The emergence of this universal model has been described by Daniel Levy and Natan Sznaider, Erinnerung im globalen Zeitalter: Der Holocaust, Frankfurt am Main 2007 [2001]. , 314. 31 I have given a more detailed description of this scene, including screenshots, in my essay Idolatrische Mimesis oder Wölfe im Schafspelz.

TS: Well, I believe the problem of the matter resides in the atomization of narratives. Many of the experiences connected to the representation of Judaism in Europe today, especially in Germany, are defined by a parcellization of its history, its tradition, and its religious manifestation, as well as by their very destruction and erasure. As a consequence, we are faced with the impossibility of retracing their formation, if not in a prejudicial and idealized form. The dominant representation of Judaism in the variations of the “dead European Jew,” as I envisioned it, is not only a result of the Holocaust but its reemergence in this fragmented, impalpable form.

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