Jacob Talmon between “good” and “bad” nationalism

Abstract

Jacob Talmon was a believer in nationalism, and in Jewish nationalism of the Zionist variety in particular. He was convinced of the moral right of Jews to establish their own state in Palestine/Eretz Yisrael. On the other hand, he was aware of the dangers inherent in nationalism, of its tendency toward chauvinism, intolerance toward ''the other,'' and violence. In the case of Zionism he contrasted the pre-1967 movement, which he believed was characterized by moderation in the spirit of his hero, Chaim Weizmann, and post-1967 Zionism, which took on the very characteristics he deplored in right-wing Polish nationalism and in the extreme national movements of other ethnic groups. This article analyzes his critique of Israeli ideology and policy in the post-1967 period, and asks whether the distinction he makes between ''good'' Zionism as formulated by the founders of the movement, and ''bad'' Zionism as personified by Menachem Begin and the leaders of religious Zionism, is justified. r

A pessimistic liberalism: Jacob Talmon’s suspicion and the birth of contemporary political thought

“…The third theme reflected in Talmon’s pessimistic liberalism is an ambivalent relationship to nationalism. He was clear when writing of Herder, one of the intellectual progenitors of modern nationalist ideology, that the latter was ‘blissfully unaware, and remained so until the end, that he was forging the most dangerous dynamite of modern times’ (quoted in Mendelsohn, 2008: 197). However, Talmon’s view of nationalism was a view of suspicion and tragedy, rather than a blanket denial of nationalism as such.…”

“…However, Talmon’s view of nationalism was a view of suspicion and tragedy, rather than a blanket denial of nationalism as such. As an historian, Talmon was aware that nationalism could be used to mobilise people for great causes – and Talmon himself was especially interested in the movement for Polish nationalism in the 19th and early 20th centuries (see Mendelsohn, 2008, for a discussion). Furthermore, there are moments of recognition of the importance of the nation, particularly as it relates to Jewish history.…”

‘Emancipatory nationalisms’? The nationalisms of nations without states

“…Instead, it broadly refers to the self-serving ensemble of myths, narratives, and discourses that construct the so-called 'West' as a signifier, promoter, and defender of progressive values (seeHall, 1995). 2 It should also be noted that nationalism may begin with an emancipatory zeal and objectives, but later metamorphose into something it had initially contested (see e.g Ahmad, 1993;Bayly, 2004;Honig-Parnass, 2011;Jan, 2019;Mendelsohn, 2008;Subrahmanyam, 2013)…”

“…2 2 It should also be noted that nationalism may begin with an emancipatory zeal and objectives, but later metamorphose into something it had initially contested (see e.g. Ahmad, 1993; Bayly, 2004; Honig‐Parnass, 2011; Jan, 2019; Mendelsohn, 2008; Subrahmanyam, 2013). …”