scholarly journals Tágas lokalitás, szűk világ – Weimari konzervatív forradalomkritikák

Author(s):  
Márton Tőke
Keyword(s):  

A tanulmány három weimari emigráns, Hermann Rauschning, Leo Strauss és Henry Kissinger forradalomkritikai meglátásain keresztül tárgyalja azt az eszmei sokszínűséget, ami a közvélekedéssel szemben jellemezte a nemzetiszocialista hatalomátvételt követő menekülők gondolatiságát. Először is a tágas lokalitás fogalmával festi fel a weimari emigráns alakját, mint fogalmi keretet, meghatározva annak fő jellemzőit. Ezután a három említett szerzőnek a nihilizmusról és a forradalmi viselkedésről alkotott nézeteit, ezek kapcsolódási pontjait és eltéréseit vizsgálja, igyekezve ezeken keresztül bemutatni többfajta konzervatív pozíciót, kitérve ezek későbbi hatására, globális jelentőségére is.

1984 ◽  
Vol 1 (1) ◽  
pp. 27-52
Author(s):  
Mahmud A. Faksh

I.Since the end of World War 11, approximately eighty new states havebeen established. Only two, Pakistan and Cyprus, have undergone theagony of dismemberment when Bangladesh broke off in 1973 and theTurkish Republic of Northern Cyprus was declared in 1983. The worldmay now be witnessing the possible breakup of yet a third state:Lebanon, whose disintegration has been accelerated since the June 1982Israeli invasion.Shortly after the invasion began, Henry Kissinger assessed itsconsequence for Lebanon’s future, concluding, “It is neither desirablenor possible to return to the status quo ante in Lebanon.” One possibleoutcome was that some Syrian and Israeli forces would remain in thenorthern and southern ends, respectively, and the central government’sauthority would ostensibly cover the rest of the country. Implicit in theKissinger diagnosis is the possibility of eventual partition.Though the gloomy assessment by the “wizard” of US. foreign policyshould by no means be construed as a portent of an official shift awayfrom the publicly stated US. support of “Lebanon’s sovereignty andterritorial integrity,” a shadow was cast on the country’s prospects.Subsequent developments have seemed to indicate that Lebanon’sdemise looms larger than at any time since the beginning of the civil warin 1975-76.For over a year and a half national fragmentation has proceededinexorably. What many people once could imagine only with difficulty,they now acknowledge: in reality, Lebanon is facing possible death. TheSouth (35 percent of the land area) is occupied by Israel; the North andthe Biqa’ (45 percent) are controlled by Syria; Kasrawan (15 percent) iscontrolled by the Christian Maronite forces (the Lebanese Front forces),which are not subject to the government’s authority. The rest of thecountry-beleaguered Beirut and environs-was until the February1984 breakdown under the government’s shaky control supported bysymbolic US., French, Italian, and British units. The Multi-NationalForce (MNF) was subject to increasing attacks by Muslim leftist factions,as witnessed in the October 23 bombing of the quarters of U.S.Marines and French troops. Thus, instead of keeping peace, the MNFbecame ,a partisan force trying to protect itself. The US. and Frenchforces in particular seemed to have outlived their usefulness as“peacekeepers.” Recurrent fighting in southern Beirut and in theadjacent Chouf mountains, that pitted Christian Maronites and armyunits against Shi‘ite and Druse Muslims constantly threatened theexistence of President Amin Gemayel’s government and consequently arenewal of the civil war. This situation culminated in February 1984 inthe resignation of the Shafiq al-Wazzan’s cabinet, the loss ofgovernment’s control of West Beirut to Muslim-leftist militias, and theimminent collapse of Amin Gemayel’s presidency ...


2014 ◽  
Author(s):  
Eugene R. Sheppard
Keyword(s):  

Author(s):  
Michael L. Morgan

This article examines Baruch Spinoza’s legacy within Judaism and his impact on modern Jewish philosophy. It first considers some of the Jewish intellectuals and leaders who have found inspiration or provocation in Spinoza, and then turns to Spinozism in Judaism and the philosophical significance of Spinoza’s reception among the Jews. It then explores the ways in which Spinoza has become a symbol of philosophical tendencies in Jewish self-understanding and concludes by discussing how Spinoza’s symbolic presence signals a dialectic in modern Jewish philosophy concerning various interpretations of Jewish existence and their interaction. More specifically, it looks at three Jewish philosophers who have at one time or another taken an interest in Spinoza, with emphasis on their various responses to him: Leo Strauss, Emil Fackenheim, and Emmanuel Levinas.


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