By Robert Chazan
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Extra info for Ajs Review, 1988: Nos 1 and 2
6 In general, fantasy was best relegated to dreams or prophetic visions, and even then, was best understood in an allegorical vein. By the time the young Sholem Aleichem entered the literary scene, a new period of Jewish self-determination had begun, ushered in by Leo Pinsker's Auto-Emancipation(1882). 7 The main measure of change, however, was in the treatment of the past; a sense of a common past, the argument went, would 3. Sholem Aleichem. "Der yidisher dales in di beste verke fun undzere folks-shriftshteler," supplement to Yudishes folksblat (St.
Not only does man create societies and institutions in his own image, but these, in turn, create him. In this process, language, myth, metaphor play a dominant role, since they are the tools by which man shapes the world in his imagination, and which, in turn, shape his perception of the world. The realization that this is fundamentally a world without God, that God has been a creation of the human imagination, that the ultimate reality is language, is what informs much of the discussion of modernity during the past generation.
Bate and Bloom, for instance, refer to this realization and its psychological consequences, as do many other theoreticians of repute. It is therefore crucial that we examine our eighteenth-century texts for signs of this anxiety of modernity. Kurzweil's claim that the last two decades of the eighteenth century are marked by a radical change in the nature of Hebrew literature would be dif44. La Scienza Nuova (Naples, 1725, 1730, 1744). English edition: The New Science, trans. Thomas G. Bergin and M.
Ajs Review, 1988: Nos 1 and 2 by Robert Chazan