In terms of Christianity, Nietzsche was particularly critical of Christianity's claim to be a history of morality when it had such a lack of base in the historical reality and did not have the historical spirit. Originally, people in general would have called such people moral and would applaud their lack of ego, calling them "good" and moral (Ansell-Person 123-125)
It is little wonder that the later Socialist Zionists ran from their fellow Jew like they would from a wildfire. For instance in Marx's Theses on Feuerbach, Marx rails at Feuerbach's Das Wesen des Christentums for its lack of practical revolutionary utility due to his theoretical attitude toward revolution that is "conceived and fixed only in its dirty judaical manifestation (Arthur 121)
Indeed, Trotskyist Werner Cohn presents very interesting information. In his excusing of Marx's views in on the Jewish Question, he points out specifically that Lenin and Marx expressed similar views and spoke in similar terms regarding the Jewish religion, if not Jews as a race (Cohn 46-48)
Elizabeth did this, especially after a trip to Paraguay and was motivated as much by her need of money as of anything else. As the association with Wagner and anti-Semitism became ingrained, it became harder and harder for the Weimar minions to shake it off, especially through her promotion of Will to Power (Diethe 81-83, 94)
The very fact that on the Jewish Question was not further acknowledged and read stems from the fact that it was suppressed, until of course Stalin needed it for his campaigns against the new Jewish State after he broke with it in 1949. Even if one is to allow that Marx was just speaking in the language of his time as Hal Draper does (Draper 591-608
Pride in Europe in rational human achievements had dominated the nineteenth century and now this civilization was reduced to dust and ruins. Nietzsche's withering assault upon traditional morality helped further to kill out what the war had not destroyed as the shell shocked searchers looked over the devastation left by the war (Kagan, Ozment, and Turner 1095)
According to Nietzsche's reckoning, there was in actuality no moral phenomenon but only the moral interpretation of them. In the Genealogy of Morals, he questioned whether or not morality was valuable in and of itself since it was a made up convention that had no independent existence in and of itself in the world of reality (Kaufman 456)
, heads) not only need to be broken, but a new frying pan is needed as well. Dialectical economic materialism provided this (Labriola 96-99)
Since a nation that is not part of the dialectic does not exist for Marx, they stand outside of history and necessarily pass away, just as the state will. This is all inevitable and scientific for him (Leopold 34)
Bernard Lewis of Princeton has described "On the Jewish Question" as "one of the classics of anti-Semitic propaganda (Lewis 112)." In Marx on the Jewish Question: A Meta-critical Analysis, Michael Maidan explains that even Marx's most sincere admirers are at a loss but to admit that he had deeply anti-Jewish prejudices and that it is difficult to explain this away, even though the statements have to be qualified and considered in the context of the totality of his work and development of his post-Bauer/Young Hegelian views on historical materialism (Maidan 27)
Dr. Bernard Lewis of Princeton has described "On the Jewish Question" as "one of the classics of anti-Semitic propaganda (Lewis 112)
Dr. Tzvi Marks of the Boston University Institute of Law concludes that Jewish law is characterized by dialectical tendencies (Marx 235)
Dr. Tzvi Marks of the Boston University Institute of Law concludes that Jewish law is characterized by dialectical tendencies (Marx 235)
Dr. Tzvi Marks of the Boston University Institute of Law concludes that Jewish law is characterized by dialectical tendencies (Marx 235)
Dr. Tzvi Marks of the Boston University Institute of Law concludes that Jewish law is characterized by dialectical tendencies (Marx 235)
Indeed, it is ironic that this view is shared by someone on the other side of the coin. Indeed, Rabbi Jonathon Sacks makes the statement also that Marx was a product of his time and just used contemporary language to document how wide anti-Semitism was in the Europe of the time (Sacks 98-108)