Die Bibliothek Carl Schmitts, die 1945 schätzungsweise 6000 Bände umfasste und die in diesem Jahr von dem Gutachter Karl Loewenstein wegen ihrer Vollständigkeit zum öffentlichen Recht der Weimarer Zeit und des Dritten Reiches als „unschätzbar“ (invaluable) bezeichnet wurde, ist im Oktober 1945 von der amerikanischen Besatzungsmacht beschlagnahmt und erst 1952 wieder freigegeben worden.
Ab 1954 wurde sie dann durch grössere und kleinere Verkäufe dezimiert. Schmitt behielt einen Kernbestand, der sich heute, vermehrt um Erwerbungen nach 1945, in seinem Nachlass im Düsseldorfer Landesarchiv befindet. Die hier gebotene Titelliste versucht eine Rekonstruktion, die jedoch – der Publikationsform Internet angemessen – under construction ist. Sie krankt daran, dass nicht alle Verkäufe dokumentiert sind, und dass von denen, für die es Verzeichnisse gab, diese nicht lückenlos bekannt
sind.
http://www.carl-schmitt.de/download/biblio-cs.pdf
Showing posts with label Miscellanea. Show all posts
Showing posts with label Miscellanea. Show all posts
Sunday, November 21, 2010
Wednesday, July 7, 2010
Sunday, May 23, 2010
Rassentypik
Bei angepasster Aufmerksamkeit gegenüber der Umwelt ist besonderer Wert auf Selbstsicherheit und Unerschrockenheit zu legen.
Fédération Cynologique Internationale, Nomenklatur und Standards: Dobermann (143). 14.02.1994
Fédération Cynologique Internationale, Nomenklatur und Standards: Dobermann (143). 14.02.1994
Sunday, November 29, 2009
Book Calls Jewish People an "Invention"
Despite the fragmented and incomplete historical record, experts pretty much agree that some popular beliefs about Jewish history simply don’t hold up: there was no sudden expulsion of all Jews from Jerusalem in A.D. 70, for instance. What’s more, modern Jews owe their ancestry as much to converts from the first millennium and early Middle Ages as to the Jews of antiquity.
Other theories, like the notion that many of today’s Palestinians can legitimately claim to be descended from the ancient Jews, are familiar and serious subjects of study, even if no definitive answer yet exists.
But while these ideas are commonplace among historians, they still manage to provoke controversy each time they surface in public, beyond the scholarly world. The latest example is the book “The Invention of the Jewish People,” which spent months on the best-seller list in Israel and is now available in English. Mixing respected scholarship with dubious theories, the author, Shlomo Sand, a professor at Tel Aviv University, frames the narrative as a startling exposure of suppressed historical facts. The translated version of his polemic has sparked a new wave of coverage in Britain and has provoked spirited debates online and in seminar rooms.
Professor Sand, a scholar of modern France, not Jewish history, candidly states his aim is to undercut the Jews’ claims to the land of Israel by demonstrating that they do not constitute “a people,” with a shared racial or biological past. The book has been extravagantly denounced and praised, often on the basis of whether or not the reader agrees with his politics.
The vehement response to these familiar arguments — both the reasonable and the outrageous — highlights the challenge of disentangling historical fact from the sticky web of religious and political myth and memory.
Consider, for instance, Professor Sand’s assertion that Palestinian Arab villagers are descended from the original Jewish farmers. Nearly a century ago, early Zionists and Arab nationalists touted the blood relationship as the basis of a potential alliance in their respective struggles for independence. Israel’s first prime minister, David Ben-Gurion, and Yitzhak Ben Zvi, Israel’s longest-serving president, made this very argument in a book they wrote together in 1918. The next year, Emir Feisal, who organized the Arab revolt against the Ottoman empire and tried to create a united Arab nation, signed a cooperation agreement with the Zionist leader Chaim Weizmann that declared the two were “mindful of the racial kinship and ancient bonds existing between the Arabs and the Jewish people.”
Both sides later dropped the subject when they realized it was not furthering their political goals.
(Though no final consensus has emerged on the ancestral link between Palestinians and Jews, Harry Ostrer, director of the Human Genetics Program at New York University Langone Medical Center, who has been studying the genetic organization of Jews, said, “The assumption of lineal descent seems reasonable.”)
Books challenging biblical and conventional history continually pop up, but what distinguishes the dispute over origins from debates about, say, the reality of the exodus from Egypt or the historical Jesus, is that it is so enmeshed in geopolitics. The Israeli Declaration of Independence states: “After being forcibly exiled from their Land, the People kept faith with it throughout their Dispersion and never ceased to pray and hope for their return to it.” The idea of unjust exile and rightful return undergirds both the Jews’ and the Palestinians’ conviction that each is entitled to the land.
Since Professor Sand’s mission is to discredit Jews’ historical claims to the territory, he is keen to show that their ancestry lines do not lead back to ancient Palestine. He resurrects a theory first raised by 19th-century historians, that the Jews of Central and Eastern Europe, to whom 90 percent of American Jews trace their roots, are descended from the Khazars, a Turkic people who apparently converted to Judaism and created an empire in the Caucasus in the eighth century. This idea has long intrigued writers and historians. In 1976, Arthur Koestler wrote “The Thirteenth Tribe” in the hopes it would combat anti-Semitism; if contemporary Jews were descended from the Khazars, he argued, they could not be held responsible for Jesus’ Crucifixion.
By now, experts who specialize in the subject have repeatedly rejected the theory, concluding that the shards of evidence are inconclusive or misleading, said Michael Terry, the chief librarian of the Jewish division of the New York Public Library. Dr. Ostrer said the genetics also did not support the Khazar theory.
That does not negate that conversion played a critical role in Jewish history — a proposition that many find surprising given that today’s Jews tend to discourage conversion and make it a difficult process. Lawrence H. Schiffman, chairman of the Skirball department of Hebrew and Judaic Studies at New York University, said most historians agree that over a period of centuries, Middle Eastern Jews — merchants, slaves and captives, religious and economic refugees — spread around the world. Many intermarried with people from local populations, who then converted.
There is also evidence that in antiquity and the first millennium Judaism was a proselytizing religion that even used force on occasion. From the genetic research so far, Dr. Ostrer said, “It’s pretty clear that most Jewish groups have Semitic ancestry, that they originated in the Middle East, and that they’re more closely related to each other than to non-Jewish groups.” But he added that it was also clear that many Jews are of mixed descent.
“The ancient admixed ancestry explains the blond hair and blue eyes of Ashkenazi Jews whose grandparents and great-grandparents all lived in shtetls two and three generations ago,” Dr. Ostrer said. They brought the genes for coloration with them to Eastern Europe. These genes were probably not contributed by their Cossack neighbors.”
What accounts for the grasp that some misconceptions maintain on popular consciousness, or the inability of historical truths to gain acceptance? Sometimes myths persist despite clear contradictory evidence because people feel the story embodies a deeper truth than the facts. Marie Antoinette never said “Let them eat cake,” but the fictional statement captured the sense of a regime that showed disdain for the public’s welfare.
A mingling of myth, memory, truth and aspiration similarly envelopes Jewish history, which is, to begin with, based on scarce and confusing archaeological and archival records.
Experts dismiss the popular notion that the Jews were expelled from Palestine in one fell swoop in A.D. 70. Yet while the destruction of Jerusalem and Second Temple by the Romans did not create the Diaspora, it caused a momentous change in the Jews’ sense of themselves and their position in the world. For later generations it encapsulates the essential truth about the Jews being an exiled and persecuted people for much of their history.
Professor Sand accuses Zionist historians from the 19th century onward — the very same scholars on whose work he bases his case — of hiding the truth and creating a myth of shared roots to strengthen their nationalist agenda. He explains that he has uncovered no new information, but has “organized the knowledge differently.” In other words, he is doing precisely what he accuses the Zionists of — shaping the material to fit a narrative.
In that sense, Professor Sand is operating within a long established tradition. As “The Illustrated History of the Jewish People,” edited by Nicholas Lange (Harcourt, 1997), notes, “Every generation of Jewish historians has faced the same task: to retell and adapt the story to meet the needs of its own situation.” The same could be said of all nations and religions.
Perhaps that is why — on both sides of the argument — some myths stubbornly persist no matter how often they are debunked while other indubitable facts continually fail to gain traction.
Patricia Cohen, New York Times, 24.11.2009.
http://www.nytimes.com/2009/11/24/books/24jews.html?_r=3&pagewanted=print
Other theories, like the notion that many of today’s Palestinians can legitimately claim to be descended from the ancient Jews, are familiar and serious subjects of study, even if no definitive answer yet exists.
But while these ideas are commonplace among historians, they still manage to provoke controversy each time they surface in public, beyond the scholarly world. The latest example is the book “The Invention of the Jewish People,” which spent months on the best-seller list in Israel and is now available in English. Mixing respected scholarship with dubious theories, the author, Shlomo Sand, a professor at Tel Aviv University, frames the narrative as a startling exposure of suppressed historical facts. The translated version of his polemic has sparked a new wave of coverage in Britain and has provoked spirited debates online and in seminar rooms.
Professor Sand, a scholar of modern France, not Jewish history, candidly states his aim is to undercut the Jews’ claims to the land of Israel by demonstrating that they do not constitute “a people,” with a shared racial or biological past. The book has been extravagantly denounced and praised, often on the basis of whether or not the reader agrees with his politics.
The vehement response to these familiar arguments — both the reasonable and the outrageous — highlights the challenge of disentangling historical fact from the sticky web of religious and political myth and memory.
Consider, for instance, Professor Sand’s assertion that Palestinian Arab villagers are descended from the original Jewish farmers. Nearly a century ago, early Zionists and Arab nationalists touted the blood relationship as the basis of a potential alliance in their respective struggles for independence. Israel’s first prime minister, David Ben-Gurion, and Yitzhak Ben Zvi, Israel’s longest-serving president, made this very argument in a book they wrote together in 1918. The next year, Emir Feisal, who organized the Arab revolt against the Ottoman empire and tried to create a united Arab nation, signed a cooperation agreement with the Zionist leader Chaim Weizmann that declared the two were “mindful of the racial kinship and ancient bonds existing between the Arabs and the Jewish people.”
Both sides later dropped the subject when they realized it was not furthering their political goals.
(Though no final consensus has emerged on the ancestral link between Palestinians and Jews, Harry Ostrer, director of the Human Genetics Program at New York University Langone Medical Center, who has been studying the genetic organization of Jews, said, “The assumption of lineal descent seems reasonable.”)
Books challenging biblical and conventional history continually pop up, but what distinguishes the dispute over origins from debates about, say, the reality of the exodus from Egypt or the historical Jesus, is that it is so enmeshed in geopolitics. The Israeli Declaration of Independence states: “After being forcibly exiled from their Land, the People kept faith with it throughout their Dispersion and never ceased to pray and hope for their return to it.” The idea of unjust exile and rightful return undergirds both the Jews’ and the Palestinians’ conviction that each is entitled to the land.
Since Professor Sand’s mission is to discredit Jews’ historical claims to the territory, he is keen to show that their ancestry lines do not lead back to ancient Palestine. He resurrects a theory first raised by 19th-century historians, that the Jews of Central and Eastern Europe, to whom 90 percent of American Jews trace their roots, are descended from the Khazars, a Turkic people who apparently converted to Judaism and created an empire in the Caucasus in the eighth century. This idea has long intrigued writers and historians. In 1976, Arthur Koestler wrote “The Thirteenth Tribe” in the hopes it would combat anti-Semitism; if contemporary Jews were descended from the Khazars, he argued, they could not be held responsible for Jesus’ Crucifixion.
By now, experts who specialize in the subject have repeatedly rejected the theory, concluding that the shards of evidence are inconclusive or misleading, said Michael Terry, the chief librarian of the Jewish division of the New York Public Library. Dr. Ostrer said the genetics also did not support the Khazar theory.
That does not negate that conversion played a critical role in Jewish history — a proposition that many find surprising given that today’s Jews tend to discourage conversion and make it a difficult process. Lawrence H. Schiffman, chairman of the Skirball department of Hebrew and Judaic Studies at New York University, said most historians agree that over a period of centuries, Middle Eastern Jews — merchants, slaves and captives, religious and economic refugees — spread around the world. Many intermarried with people from local populations, who then converted.
There is also evidence that in antiquity and the first millennium Judaism was a proselytizing religion that even used force on occasion. From the genetic research so far, Dr. Ostrer said, “It’s pretty clear that most Jewish groups have Semitic ancestry, that they originated in the Middle East, and that they’re more closely related to each other than to non-Jewish groups.” But he added that it was also clear that many Jews are of mixed descent.
“The ancient admixed ancestry explains the blond hair and blue eyes of Ashkenazi Jews whose grandparents and great-grandparents all lived in shtetls two and three generations ago,” Dr. Ostrer said. They brought the genes for coloration with them to Eastern Europe. These genes were probably not contributed by their Cossack neighbors.”
What accounts for the grasp that some misconceptions maintain on popular consciousness, or the inability of historical truths to gain acceptance? Sometimes myths persist despite clear contradictory evidence because people feel the story embodies a deeper truth than the facts. Marie Antoinette never said “Let them eat cake,” but the fictional statement captured the sense of a regime that showed disdain for the public’s welfare.
A mingling of myth, memory, truth and aspiration similarly envelopes Jewish history, which is, to begin with, based on scarce and confusing archaeological and archival records.
Experts dismiss the popular notion that the Jews were expelled from Palestine in one fell swoop in A.D. 70. Yet while the destruction of Jerusalem and Second Temple by the Romans did not create the Diaspora, it caused a momentous change in the Jews’ sense of themselves and their position in the world. For later generations it encapsulates the essential truth about the Jews being an exiled and persecuted people for much of their history.
Professor Sand accuses Zionist historians from the 19th century onward — the very same scholars on whose work he bases his case — of hiding the truth and creating a myth of shared roots to strengthen their nationalist agenda. He explains that he has uncovered no new information, but has “organized the knowledge differently.” In other words, he is doing precisely what he accuses the Zionists of — shaping the material to fit a narrative.
In that sense, Professor Sand is operating within a long established tradition. As “The Illustrated History of the Jewish People,” edited by Nicholas Lange (Harcourt, 1997), notes, “Every generation of Jewish historians has faced the same task: to retell and adapt the story to meet the needs of its own situation.” The same could be said of all nations and religions.
Perhaps that is why — on both sides of the argument — some myths stubbornly persist no matter how often they are debunked while other indubitable facts continually fail to gain traction.
Patricia Cohen, New York Times, 24.11.2009.
http://www.nytimes.com/2009/11/24/books/24jews.html?_r=3&pagewanted=print
Wednesday, March 11, 2009
Thursday, August 21, 2008
Thoughts on Nihilism
De Sade said: "Nihilists, one more effort if you would become revolutionaries!"
I say:
"Revolutionaries, one more effort if you would become nihilists!"
Is the concept the same for people who say "nee-yil-ist" and "nie-yil-ist"?
What if you called it "David Grahams"?
"Nihilism to me is the removal of all preconception and emotional response to objects and events in reality; another method of doing this is to focus only on what is, through a logical chain of events which one can observe or derive, "real." It is a very simple philosophy. Nietzsche differentiated between active and passive nihilism, and I would have to say mine is of the active kind; it is not a passive nihilism, which is a shrugging statement that "nothing has any value" and a consequent loss of preference for achievement over degeneration, honor over convenience, etc. I think we see passive nihilism in both Judeo-Christian religions and global consumer society.
In my personal life, Nihilism means that I worry less about what others think and more about what I want to achieve. It means that I let taboo and morality and social fear fall by the wayside in my quest for truth. It means that I recognize life outside the boundaries of my own mortality, and my own existence. It means that I can stop fearing nature, and can embrace it, "warts and all," as they say, for how it functions and the ongoing beauty it produces, in which is much horror. I see nihilism ultimately as a way to gain intelligence by gaining a power of concentration unavailable to others, and for me, it means a loss of the neurosis, hysteria, fear and advertising/television-induced mental stupor in which most exist."
- Spinoza Ray Prozak
Nihilism is not just scientific atheism. Scientism requires faith - in the unassailable power of measurement to determine the nature of reality. The human mind can only comprehend so much - infinity is impossible to grasp. The mind needs limits. However, absolute finity is also impossible to grasp - where there is a limit, there has to be something behind it. Measurement, too, has it's limits.
"Nihilists! Fuck me. I mean, say what you like about the tenets of National Socialism, Dude, at least it's an ethos."
-Walter Sobchak, The Big Lebowski
Found here
Wednesday, August 20, 2008
Tous des cochons
À son sujet, le philosophe Michel Onfray parle d’oxymore. Il n’a pas tort.
[...]
Pour Delvoye, tout cela est une métaphore de notre monde capitaliste : comme le cochon qui grossit à vue d’oeil et ne cesse de s’empiffrer, nous voulons toujours consommer plus. Ainsi, dans un geste très dadaïste, Delvoye vend son art bizarre à quelques « investisseurs » qui parient sur sa future place dans l’histoire de l’art. Paradoxe : il dénonce un système qu’il utilise à merveille. Se moque-t-il de ceux qui tombent dans le piège? Va savoir. En tout cas, lui, il est végétarien et ne fume que de l’herbe. Celle qui pousse dans la cour de son atelier, sous le regard attentif de cochons empaillés.
Find the full text here.
[...]
Pour Delvoye, tout cela est une métaphore de notre monde capitaliste : comme le cochon qui grossit à vue d’oeil et ne cesse de s’empiffrer, nous voulons toujours consommer plus. Ainsi, dans un geste très dadaïste, Delvoye vend son art bizarre à quelques « investisseurs » qui parient sur sa future place dans l’histoire de l’art. Paradoxe : il dénonce un système qu’il utilise à merveille. Se moque-t-il de ceux qui tombent dans le piège? Va savoir. En tout cas, lui, il est végétarien et ne fume que de l’herbe. Celle qui pousse dans la cour de son atelier, sous le regard attentif de cochons empaillés.
Find the full text here.
Monday, July 21, 2008
Malaise
malaise (uncountable)
1. A feeling of general bodily discomfort or unpleasantness, often at the onset of illness.
2. An ambiguous feeling of mental or moral depression.
Synonyms
* doldrums
* melancholy
* unease
Wiktionary
1. A feeling of general bodily discomfort or unpleasantness, often at the onset of illness.
2. An ambiguous feeling of mental or moral depression.
Synonyms
* doldrums
* melancholy
* unease
Wiktionary
Wednesday, July 16, 2008
Communication
For anyone interested and using MySpace, you can now find my profile there:
Autochthonous Resistance at MySpace
Autochthonous Resistance at MySpace
Friday, July 11, 2008
Conditioned Response
It is fascinating to see how trained the acquired reflexes are in today's Europe when it comes to establish a border between nationalism and cuddle patriotism.
I had a good laugh on this British Nationalist Party website and their cute banners.
We are a nationalist movement, but we are not... (please insert democrature phrases to order), and we are not even considering any action or thought in opposition to this system. Nationalists are no dogs begging for their stroke or treat. What you might call yourselves is being "patriots", so you don't harm anyone and you can go on daydreaming of your English Rose.
What a disgrace, but every mass society needs their oppositional string puppets.
Swindon Nationalists
Wednesday, November 7, 2007
Celebrating
the machines are dancing tango
rhythmic coolness of the masses
masks are solid now as we are humans
disembarking a marble ferry boat
rhythmic coolness of the masses
masks are solid now as we are humans
disembarking a marble ferry boat
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