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Werner Jacob Cahnman - Jews & Gentiles: A Historical Sociology of Their Relations

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Werner Jacob Cahnman Jews & Gentiles: A Historical Sociology of Their Relations
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Jews & Gentiles: A Historical Sociology of Their Relations: summary, description and annotation

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Studies of the Jewish experience among peoples with whom they live share some similarities with the usual histories of anti-Semitism, but also some differences. When the focus is on anti-Semitism, Jewish history appears as a record of unmitigated hostility against the Jewish people and of passivity on their part. However, as Werner J. Cahnman demonstrates in this posthumous volume, Jewish-Gentile relations are far more complex. There is a long history of mutual contacts, positive as well as antagonistic, even if conflict continues to require particular attention. Cahnmans approach, while following a historical sequence, is sociological in conception. From Roman antiquity through the Middle Ages, into the era of emancipation and the Holocaust, and finally to the present American and Israeli scene, there are basic similarities and various dissimilarities, all of which are described and analyzed. Cahnman tests the theses of classical sociology implicitly, yet unobtrusively. He traces the socio-economic basis of human relations, which Marx and others have emphasized, and considers Jews a marginal trading people in the Park-Becker sense. Simmel and Toennies, he shows, understood Jews as strangers and intermediaries. While Cahnman shows that Jews were not pariahs, as Max Weber thought, he finds a remarkable affinity to Webers Protestantism-capitalism argument in the tension of Jewish-Christian relations emerging from the bitter theological argument over usury. The primacy of Jewish-Gentile relations in all their complexity and variability is essential for the understanding of Jewish social and political history. This volume is a valuable contribution to that understanding. Cahnman one of the pioneers of historical sociology, surveys Jewish-Gentile relations from antiquity to the present, focusing on the role of Jews as outsiders who serve as mediators between worlds. - Choice Werner J. Cahnman (1902-1980) taught at many American universities, including Rutgers and the New School for Social Research. Judith T. Marcus is on the faculty of Kenyon College and is the author of Georg Lukacs and Thomas Mann: A Study in the Sociology of Literature. Zoltan Tarr has taught sociology and history at City College of CUNY, the New School for Social Research, and Rutgers University. He is the author of The Frankfurt School.

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Jews & Gentiles
First published 2004 by Transaction Publishers
Published 2017 by Routledge
2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN
711 Third Avenue, New York, NY 10017, USA
Routledge is an imprint of the Taylor & Francis Group, an informa business
Copyright 2004 by Taylor & Francis.
All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers.
Notice:
Product or corporate names may be trademarks or registered trademarks, and are used only for identification and explanation without intent to infringe.
Library of Congress Catalog Number: 2003070289
Library of Congress Cataloging-in-Publication Data
Cahnman, Werner Jacob, 1902-
Jews and gentiles : a historical socioology of their relations / Werner J. Cahnman ; edited by Judith T. Marcus and Zoltn Tarr.
p. cm.
Includes bibliographical references and index.
ISBN 0-7658-0212-0 (alk. paper)
1. JewsSocial conditions. 2. GentilesHistory. 3. JewsRelationsChristianity. 4. Christianity and other religionsJudaism. 5. Jews History70- 6. AntisemitismHistory. I. Marcus, Judith, 1929- II. Tarr, Zoltn. III. Title.
DS112.C27 2004
305.894dc21
2003070289
ISBN 13: 978-0-7658-0212-5 (hbk)
Contents
of Werner J. Cahnman
Guide
Wandering in the great maze of Werner J. Cahnmans writings in German and English, one comes away with the understanding that his historical bent, his respect for the multitude of data, his sociological sensitivity and personal experience were all at work in order to enhance our understanding and knowledge of the past and more recent times. As his friend and mentor, Joseph B. Maier, put it: Cahnmans lifework mirrored his fate as a wanderer between worlds and cultures and as a mediator between them.
When we met in the late 1970s, I had no inkling that one day I would be asked to nurse his last unpublished manuscript on the historical relationship of Jews and Gentiles into print. Our long talks and especially the lecture of some of his published and unpublished essays were revelatory. One autobiographical essay relating his short but terrifying experience at the Dachau concentration camp dealt with life in the Camp and showed not only his talent to espy the sociologically significant aspect but also his analytical bentnot forsaken even in an extreme existential situation. He talks here about the morale of the Jewish prisoners with shades and grades, of course, and the fact that on the whole, intellectuals and persons from the upper class, as well as persons from the laboring classes, stood the test better than the middle classes.The petit bourgeois simply did not understand what was happening to him. People from the laboring classes, on the other hand, were helped by their sturdy physique and by a culture pattern which was less individualistic and more inclined toward mutual help. He attributes the strength of the intellectuals and persons from the business elite to their inner resources and their keen grasp of the situation.
While not yet a sociologist, the young Cahnman had it in him to become the scholar who would undertake the ambitious and demanding project, to write the social history of Jews and Gentiles. Judging from several writingspublished or unpublishedthe intent to write a comprehensive, yet concentrated, account of Jewish-Gentile relations seemed to go back to the early 1930s when the unfolding social, political, and intellectual crises in Germany compelled young Cahnman to engage in political and social activities and Jewish learning. His family history, lively social life and connectedness to Munichs business, artistic, and intellectual circles, his studies at Munich University and his intense community concerns aided him greatly in this undertaking. Indeed, to know about Cahnmans early years in Germany and his life as a refugee scholar in America are important to the understanding of his life work, and, especially, his approach to this problem.
Werner Jacob Cahnman was born in Munich on September 30, 1902, the scion of an old German-Jewish family. As recounted by him, his fathers village roots represented a rustic and folksy Judaism, sentimentally attached to community and family but no Jewish learning. His mothers family, on the other hand, belonged to the haute bourgeoisie ; they were bankers, jurists, and industrialists, living in Munich and Nuremberg. They were patrons of the arts, interested in philosophy and literature; their Judaism was of a freethinking sort. As Cahnman recalled in the 1970s, his mother revered Spinoza and Mendelssohn and her religion had an ethical orientation. The main idea of my mother, he said, was that everybody, but especially a Jew, should promote justice in the world. She died in Piaski, in Poland, in unimaginable circumstances and in a situation of utmost injustice.
Cahnman has inherited from his father the perspective of participant observer, the emotional attachment and feelings of unquestioned belongingness to a Gemeinschaft . He listened to his fathers stories of village life told with historical enthusiasm; he interviewed older relatives and collected family-related data from them and from archives. Such early activities informed his 1974 typological study of Village and Small-town Jews in Germany, for example. Since his parents house was a meeting place of notables of all persuasion he encountered Zionism and socialism, and heard discussions of womens problems and present-day social problems of the Munich community. Although he was exposed to a variety of Jewish, political, and intellectual viewpoints, Cahnman claimed that on the whole, the Jews of Munich were bourgeois liberals. Already as a teenager, Cahnman became interested in demography, collected data, and read up on baptism, intermarriage, birthrates, and generally, the growth, decline or change in the make-up of Bavarian Jewish communities. He became interested in the Palestinian settlements but when the Great War broke out, his German patriotism was aroused, as he said, and he stayed put. His university studies in Munich and Berlin followed where he majored in economics, history, political science, and sociology, concluding with a dissertation at the University of Munich on Ricardo in 1927. There followed an absorption into Jewish learning, and Jewish political activity.
Cahnman evaluated the years of the Weimar Republic as a time when exciting things happened, teeming with intellectual and artistic fervor and controversy, but also a time when public life showed discouraging signs. In Germany, the 1920s also witnessed little hope for meaningful political action and the collectivities inward turn. Thus, the 1920s saw a revival of Jewish consciousness and as Cahnman noted, Jewish themes pure and simple came to the fore. The Centralverein had many new members, the Jewish Lehrhaus movement exploded, and publications abounded on the essence of Judaism. Cahnman read avidly the works of Leo Baeck, Martin Buber, Franz Rosenzweig et al., accompanied by the reading of the varied philo-Semitic as well as anti-Semitic literature of the time. He regarded Buber as his main guide and influence in the development of his own characteristic combination of elements in his work: historiography, Jewish ethnicity, romantic philosophy, and political democracy. Thus, it may also be safe to assume that Jews and Gentiles had been germinating ever since.
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