Max Nordau, Friedrich Nietzsche and Degeneration

Aschheim, Steven Ε.

doi:10.1177/002200949302800404

Cited by 21 publications

(3 citation statements)

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“…Nordau believed in the supremacy of Western culture and in its ability to bring the message of progress to the entire world. His position represented that of many of the European liberal bourgeois (Aschheim 1993; Golomb 2004: 46–64; Schulte 2002; Stanislawski 2001: 19–35).…”

Section: East and Westmentioning

confidence: 99%

East and West in Jewish nationalism: conflicting types in the Zionist vision?

Conforti

2010

Nations and Nationalism

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. This article analyses the ethnic and civic components of the early Zionist movement. The debate over whether Zionism was an Eastern‐ethnic nationalist movement or a Western‐civic movement began with the birth of Zionism. The article also investigates the conflict that broke out in 1902 surrounding the publication of Herzl's utopian vision, Altneuland. Ahad Ha'am, a leader of Hibbat Zion and ‘Eastern’ cultural Zionism, sharply attacked Herzl's ‘Western’ political Zionism, which he considered to be disconnected from the cultural foundations of historical Judaism. Instead, Ahad Ha'am supported the Eastern Zionist utopia of Elchanan Leib Lewinsky. Hans Kohn, a leading researcher of nationalism, distinguished between ‘Eastern’ and ‘Western’ nationalist movements. He argued that Herzl's political heritage led the Zionist movement to become an Eastern‐ethnic nationalist movement. The debate over the character of Jewish nationalism – ethnic or civic – continues to engage researchers and remains a topic of public debate in Israel even today. As this article demonstrates, the debate between ‘Eastern’ and ‘Western’ Zionism has its foundations in the origins of the Zionist movement. A close look at the vision held by both groups challenges Kohn's dichotomy as well as his understanding of the Zionist movement.

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Section: East and Westmentioning

confidence: 99%

East and West in Jewish nationalism: conflicting types in the Zionist vision?

Conforti

2010

Nations and Nationalism

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“…It is hardly surprising that his opponents saw him as a demonic figure, the agent of the devil, a pioneer of immorality and a symptom of degeneration, all of which was asserted in Max Nordau's book Degeneration (1892) which was translated into Russian a year after it appeared. 35 Nietzschean concepts provided an intellectual framework for psychological and aesthetic speculations current at the time. The duality of his Dionysian and the Apollonian characterizations in The Birth of Tragedy promoted opposition to positivism and utilitarianism.…”

Section: On the Acceptance Of Nietzsche In Hebrew Culturementioning

confidence: 99%

Zarathustra in Jerusalem: Nietzsche and the “New Hebrews”

Ohana

1995

Israel Affairs

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“…A well-known example among late nineteenthcentury European readers on art comes from the physician, author, and social critic Max Nordau (1849Nordau ( -1923, who in 1892 wrote a popular book, Entartung, translated into English a few years later as Degeneration. 5 Here, Nordau exercised his rhetorical skills on a description of social decay supported by lengthy criticisms of contemporary artists and writers, from the pre-Raphaelites to Tolstoy and Zola. Drawing together his book's title and his chosen subjects, the book's dedication explains, 'degenerates are not always criminals, prostitutes, anarchists, and pronounced lunatics; they are often authors and artists […] who satisfy their unhealthy impulses […] with pen and pencil'.…”

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confidence: 99%

Making space for degenerate thinking: revaluing architecture with Friedrich Nietzsche

Weir¹,

Hill²

2021

Arq

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Scholarly analysis of the writings on architecture of philosopher Friedrich Nietzsche (1844–1900) has largely focused on passages in Twilight of the Idols where he claims that ‘Architecture is a kind of eloquence of power in forms – now persuading, even flattering, now only commanding.’1 Yet, considering Nietzsche’s theory of the will-to-power – that an innate drive towards power, might, and self-overcoming is the dominant force of existence – architecture gets interpreted in this passage as he would likely have interpreted sculpture. Any recognition of the social, political, physical, and psychological accommodations of architecture are absent. However, in a passage in Joyful Wisdom entitled ‘Architecture for the Perceptive’, Nietzsche wrote of architecture as a carefully crafted space to inhabit. This discussion of architecture as a lived space has received considerably less attention.

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Max Nordau, Friedrich Nietzsche and Degeneration

Cited by 21 publications

References 1 publication

East and West in Jewish nationalism: conflicting types in the Zionist vision?

East and West in Jewish nationalism: conflicting types in the Zionist vision?

Zarathustra in Jerusalem: Nietzsche and the “New Hebrews”

Making space for degenerate thinking: revaluing architecture with Friedrich Nietzsche

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