Abstract
The main focus of the article is the analysis of Kant’s notion of Judaism and his attitude toward the Jewish nation in a new context. Kant’s views on the Jewish religion are juxtaposed with those of Mendelssohn and Spinoza in order to emphasize several interesting features of Kant’s political and religious thought. In particular, the analysis shows that, unlike Mendelssohn, Kant did not consider tolerance to be the last word of the enlightened state in matters of its coexistence with religion. The author also argues that Kant’s fascination with Mendelssohn’s Jerusalem was premature and that his later disappointment with Mendelssohn’s persistent adherence to Jewish orthodoxy reflects his understanding of the condition of Judaism in the context of the new era of Enlightenment. Moreover, the paper addresses in a novel way the relevant connections between Kant and Spinoza, showing substantive similarities between their notions of Judaism and Christianity, and provides an overview of Kant’s historical involvement with Jewish issues, which are significant given the argumentative structure of the article.
Highlights
The main focus of the article is the analysis of Kant’s notion of Judaism and his attitude toward the Jewish nation in a new context
The paper addresses in a novel way the relevant connections between Kant and Spinoza, showing substantive similarities between their notions of Judaism and Christianity, and provides an overview of Kant’s historical involvement with Jewish issues, which are significant given the argumentative structure of the article
Wojciech Kozyra ◦ Kant on the Jews and Their Religion and Christianity and argue that Kant and Mendelssohn have significantly different ideas about what constitutes the ultimate aim of the Enlightenment politics with respect to Judaism
Summary
The above subtitle could as well read “Kant and maskilim” (i.e. Jewish enlighteners) because, naturally, it is this segment of the Jewish population to which Kant was exposed. Moses Hirschel complained that Halakha (the “Machtwerk” of the rabbis) was the main hindrance in the process of the Jewish Verbürgerlichung He claimed that the “superstitious” rabbinic elite was responsible for the persecution of and contempt for the Jews and that Jewish orthodoxy should be brought before the “pure critique of reason.” In turn, Lazarus Bendavid, another maskil of the second generation, thought that rabbinic Judaism arose from a wrong interpretation of the destruction of the Temple as punishment for sins and because of its compensative nature, its history is a history of disease.. When Kant obtained the professorship of logic and metaphysics in 1770 that he had long wished for and when he had to deliver a professorial dissertation upon receiving it, he appointed Herz as his defendant This decision – due to Herz’s Jewishness – did not go unnoticed in the circles of Albertina..
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