The journey of exploration into the work of Gustav Landauer (1870-1919) continues. Employees on already published releases first four volumes edited by Siegbert Wolf Edition of Selected Works Gustav Landauer with the subject anti-politics, anarchism, internationalism, nation, war and revolution, the now present fifth volume considered especially Landauers writings on philosophy and Judaism. For Gustav Landauer employment with philosophy was, as even those who never been an end in itself with literature and the theater. Rather, philosophy should align directly to the social practice and pursue the goal of global Incarnation on the basis of freedom, equality and social justice. Philosophy was a knowledge instrument that did not confine himself to interpret the world and to preach the truth, but they aimed at reducing the existing relations of domination in all its forms and to a change of social life for him. Landauer it was all about the creation of a unity of mankind. On the foundation of freedom, justice and voluntary completely new social arrangement should be practiced. For Landauer questions of ethics had a high priority in the relationship between the individual and society, individual and normative everyday life. This is most evident in his efforts to create a communitarian and liberal society, just as he has described in his writings for socialist federation of independent administrators of each other and exchanging communities. It was especially the works of Johann Gottlieb Fichte (1762-1814), Arthur Schopenhauer (1788-1860), Max Stirner (1806-1856), Friedrich Nietzsche (1844-1900) and the Dutchman Sephardic origin, Baruch de Spinoza (1632- 1677), of which Landauers philosophical thinking was strongly influenced. Philosophical interlocutor, he found among his contemporaries in Fritz Mauthner (1849-1923), Martin Buber (1878-1965), Constantin Brunner (pseudonym of Leo Wertheimer) (1862-1937) and Ludwig Berndl (1878-1946). Landauer is considered an early admirer of Friedrich Nietzsche, where he was the anti-humanism of Nietzsches philosophy abgewinnen nothing. It was mainly the occurrence of Nietzsche for a philosophy of action and of life, estimated the Landauer him and his communitarian anarchism is clearly influenced by Nietzsches cultural criticism. In Landauer said supercritical main work skepticism and mysticism. Trials following Mauthner language criticism (1903) is his enthusiasm for Nietzsche clearly. Apart from the basic recognition of Nietzsches language and cultural criticism Landauer felt mainly addressed by the negation of metaphysics: Whether you call it God or moral world order or appropriateness of the world or deeper meaning of the world or exploring the truth or knowability of the world, - it is always the same: faith, to say the world is faith in God. [...] This means that it is not true . According to Friedrich Nietzsche, it was particularly Max Stirner and its emphasis on the individual and individual freedom, the Landauer strongly influenced communitarian anarchism. That Stirner was ever discovered for anarchism, is next to the libertarian writer John Henry Mackay (1864-1933) also owe particular Landauer. So he recommended repeated reception of Stirners work and put it on a par with the classics of anarchism: William Godwin (1756-1836), Pierre-Joseph Proudhon (1809-1865), Mikhail Bakunin (1814-1876), Pyotr Kropotkin (1842-1921) and Lev N. Tolstoy (1828-1910). Landauers discussion of Stirners work has indeed stopped for life, but when he late 1890s intensively with questions of mysticism, especially those of Meister Eckhart, dealt, moved the importance of Max Stirner for him gradually into the background. Even from a young age had Landauer, who had grown up in an assimilated, middle-class Jewish family, played a critically-detached attitude to institutionalized religion, and his critique of religion met initially not only Christianity, but also Judaism. However, religiosity as inner attitude, however, could Landauer not only understand, but he also tolerated. 1891 appeared Gustav Landauers important essay Religious education, of not only his first public reception of Friedrich Nietzsches philosophy included, but also contained a plea for a new form of religion. Against the assimilation of the parents generation, which was accompanied by a shift away from the religious traditions of Judaism, rooted Landauer call for a religious education in the belief that one out morality without religious background to the nihilistic turmoil at the beginning of the 20th century had. Gustav Landauer has openly confessed to his Jewish origins. However, it can be communitarian anarchism less derived from the Jewish tradition, but there are - at least initially - more Christian sources in which these roots. So Landauer refers yet published in his 1907 publication The Revolution primarily on the Christian Middle Ages. He particularly emphasizes the Hussite Peter Chelcicky (ca. 1390-ca. 1,460) as a Christian (s) anarchist (s) out, which was far ahead of his time and had understood that church and state, the mortal enemies of the Christian life were. Also find the theologian and the revolutionary peasant wars, Thomas Müntzer (1489-1525), and the movement radikalreformatorische the Baptist (Anabaptists or Anabaptists) its recognition. Until that time, only a sparse, little conceptual reception of the Jewish tradition can be seen at Landauer. Only after 1907, he has also consciously Judaism as part of its revival spilled freedom and resistance traditions involved and for themselves discovered the mystical and heretical sources of Judaism, especially the messianism, the Kabbalah and Hasidism. In Hasidism Landauer saw a Jewish revolutionary renewal movement, which already brought together a collective mystically inspired hope for salvation in earthly with the idea of liberating and unifying God. This Landauer has derived a synthesis of federally-kommunitärem anarchism and the fulfillment of a particular, mankinds mission of Judaism. The clearest is this synthesis between Judaism and anarchism in his essay Are the heretic thoughts? From 1913, which also includes the most poignant confession landau to Judaism: Like a wild cry over the world and as such a little whispering voice in our heart tells us undeniably one voice, that the Jew can only be simultaneously delivered with humanity and that it is one and the same: the Messiah in exile and dispersion to wait and to be the Messiah of the nations. It is mainly the Nächstenliebe- and justice motives of Jewish tradition and the historically conditioned cultural diversity of Judaism, who have had a lasting influence on Landauers anarchist vision of a humane and free society. In his Call to Socialism (1911) Landauer makes direct reference to the Jewish society in the times of Moses and proclaimed the principle of permanent revolution as the basis of the new system: Whoever has ears to hear, let him hear. [...] The voice of the Spirit is the trumpet, which is over and over and over again sounded and as long as people are together. Injustice will always want to get stuck, always will, as long as people are truly alive, the riots break out against it. The riot as constitution, the transformation and upheaval as a once and for all proposed rule, order, by the Spirit as an attachment; that was the Great and Holy Moses at this social order. We need that again: a revision and circulation by the spirit that does not fix things and bodies permanently, but will declare itself permanent. The revolution must be an accessory of our society, the principle of our Constitution must be. During the German Revolution of 1918-19 Gustav Landauer sought from Munich to realize his communitarian anarchism by a federal council system. He sat on a consistent connection between revolution and Judaism. The messianic character of Landauers communitarian anarchism is clearly in his preface to the second edition of his book Call to Socialism, which was, in the midst of the Revolution, published in early 1919: We are not begging, we fear nothing [...]; we keep as a Job among nations that would apply in Leiden to action; abandoned by God and the world to serve God and the world. We build our economy and the institutions of our society so that we are aware of our hard work and our dignified life; one thing is certain: if its us doing well in poverty if our souls are happy, the poor and the honorable are in all other nations, in all, follow our example. Despite its popularity and noticeable effect on parts of the population Landauer remained a loner during the revolution of 1918-19. A well-known revolutionary, anarchist and a Jew, he was hated by the political right and got their antisemitism felt. But also of Jewish functionaries he was reviled. So accused Sigmund Fraenkel, chairman of the Munich Orthodox synagogue association, in an open letter in April 1919 Landauer, Erich difficulty and Ernst Toller, that they would only reinforce through their commitment as Jews in the Revolution-Semitism in Bavaria. And according to Landauers assassination by right-wing Freikorps soldiers, the Jewish community in Krumbach even had the impiety Landauer deny Judaism at all. His friend Martin Buber had indeed supported Landauers political engagement after the First World War, but foresaw the failure of the revolution in Bavaria and called this a nameless Jewish tragedy. In his ten years published by Landauers death essay Remembering a death Buber praised the revolutionary work of his friend as follows: Landauer in the revolution against the revolution - fight for the revolution. The Revolution Wills not thank him; but thanks to him the fighting as well, and maybe once the order is fought sake. Jochen Schmück, Potsdam in May 2012
Posted on: Mon, 15 Sep 2014 22:45:30 +0000
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