this is why being an Individual Jew is so hard. Jews expect atheist Jews to still remain Jews. Judaism should be considered an idea, that many groups could share.Iolaus wrote:I think you misunderstood me. First, when I said we were all tribal, I did not mean 'we' as in 'we Jews' with whom I have never really identified. I meant 'we' human beings - the tribe is the human social organization from which nations and civilizations arose. The Jews, unlike most people in civilization, have held onto their tribal identity.
Weininger says:
It would not be surprising if to many it should seem from the foregoing arguments that "men" have come out of them too well, and, as a collective body, have been placed on an exaggeratedly lofty pedestal. The conclusion drawn from these arguments, however surprised every Philistine and young simpleton would be to learn that in himself he comprises the whole world, cannot be opposed and confuted by cheap reasoning; yet the treatment of the male sex must not simply be considered too indulgent, or due to a direct tendency to omit all the repulsive and small side of manhood in order to favourably represent its best points.
The Jewish race has been chosen by me as a subject of discussion, because, as will be shown, it presents the gravest and most formidable difficulties for my views. . . .
I must, however, make clear what I mean by Judaism; I mean neither a race nor a people nor a recognised creed. I think of it as a tendency of the mind, as a psychological constitution which is a possibility for all mankind, but which has become actual in the most conspicuous fashion only amongst the Jews. Antisemitism itself will confirm my point of view. . . .
We hate only qualities to which we approximate, but which we realise first in other persons.
Thus the fact is explained that the bitterest Antisemites are to be found amongst the Jews themselves. . . .
I do not refer to a nation or to a race, to a creed or to a scripture. When I speak of the Jew I mean neither an individual nor the whole body, but mankind in general, in so far as it has a share in the platonic idea of Judaism. My purpose is to analyse this idea.
That these researches should be included in a work devoted to the characterology of the sexes may seem an undue extension of my subject. But some reflection will lead to the surprising result that Judaism is saturated with femininity, with precisely those qualities the essence of which I have shown to be in the strongest opposition to the male nature. . . .
The true conception of the State is foreign to the Jew, because he, like the woman, is wanting in personality; his failure to grasp the idea of true society is due to his lack of free intelligible ego. Like women, Jews tend to adhere together, but they do not associate as free independent individuals mutually respecting each other's individuality.
As there is no real dignity in women, so what is meant by the word "gentleman" does not exist amongst the Jews. The genuine Jew fails in this innate good breeding by which alone individuals honour their own individuality and respect that of others. There is no Jewish nobility, and this is the more surprising as Jewish pedigrees can be traced back for thousands of years.
The familiar Jewish arrogance has a similar explanation; it springs from want of true knowledge of himself and the consequent overpowering need he feels to enhance his own personality by depreciating that of his fellow-creatures. . . .
The faults of the Jewish race have often been attributed to the repression of that race by Aryans, and many Christians are still disposed to blame themselves in this respect. But the self- reproach is not justified. Outward circumstances do not mould a race in one direction, unless there is in the race the innate tendency to respond to the moulding forces; the total result comes at least as much from a natural disposition as from the modifying circumstances. . . .
. . . The Jew is not really anti-moral. But, none the less, he does not represent the highest ethical type. He is rather non- moral, neither good nor bad. . . .
So also in the case of the woman; it is easier for her defenders to point to the infrequency of her commission of serious crimes to prove her intrinsic morality. There is no female devil, and no female angel; only love, with its blind aversion from actuality, sees in woman a heavenly nature, and only hate sees in her a prodigy of wickedness. Greatness is absent from the nature of the woman and the Jew, the greatness of morality, or the greatness of evil. . . . In the Jew and the woman, good and evil are not distinct from one another.
Jews, then, do not live as free, self-governing individuals, choosing between virtue and vice in the Aryan fashion. They are a mere collection of similar individuals each cast in the same mould, the whole forming as it were a continuous plasmodium. The Antisemite has often thought of this as a defensive and aggressive union, and has formulated the conception of a Jewish "solidarity." There is deep confusion here. When some accusation is made against some unknown member of the Jewish race, all Jews secretly take the part of the accused, and wish, hope for, and seek to establish his innocence. But it must not be thought that they are interesting themselves more in the fate of the individual Jew than they would do in the case of an individual Christian. It is the menace to Judaism in general, the fear that the shameful shadow may do harm to Judaism as a whole, which is the origin of the apparent feeling of sympathy. In the same way, women are delighted when a member of their sex is depreciated, and will themselves assist, until the proceeding seems to throw a disadvantageous light over the sex in general, so frightening men from marriage. The race or sex alone is defended, not the individual.
It would be easy to understand why the family (in its biological not its legal sense) plays a larger role amongst the Jews than amongst any other people; the English, who in certain ways are akin to the Jews, coming next. The family, in this biological sense, is feminine and maternal in its origin, and has no relation to the State or to society. The fusion, the continuity of the members of the family, reaches its highest point amongst the Jews. In the Indo-Germanic races, especially in the case of the more gifted, but also in quite ordinary individuals, there is never complete harmony between father and son; consciously, or unconsciously, there is always in the mind of the son a certain feeling of impatience against the man who, unasked, brought him into the world, gave him a name, and determined his limitations in this earthly life. It is only amongst the Jews that the son feels deeply rooted in the family and is fully at one with his father. It scarcely ever happens amongst Christians that father and son are really friends. Amongst Christians even the daughters stand a little further apart from the family circle than happens with Jewish girls, and more frequently take up some calling which isolates them and gives them independent interests.
We reach at this point a fact in relation to the argument of the last chapter. I showed there that the essential element in the pairing instinct was an indistinct sense of individuality and of the limits between individuals. Men who are match-makers have always a Jewish element in them. The Jew is always more absorbed by sexual matters than the Aryan, although he is notably less potent sexually and less liable to be enmeshed in a great passion. The Jews are habitual match-makers, and in no race does it so often happen that marriages for love are so rare. The organic disposition of the Jews towards match-making is associated with their racial failure to comprehend asceticism. It is interesting to note that the Jewish Rabbis have always been addicted to speculations as to the begetting of children and have a rich tradition on the subject, a natural result in the case of the people who invented the phrase as to the duty of "multiplying and replenishing the earth."
The pairing instinct is the great remover of the limits between individuals; and the Jew par excellence, is the breaker down of such limits. He is at the opposite pole from aristocrats, with whom the preservation of the limits between individuals is the leading idea. The Jew is an inborn communist. The Jew's careless manners in society and his want of social tact turn on this quality, for the reserves of social intercourse are simply barriers to protect individuality.
I desire at this point again to lay stress on the fact, although it should be self-evident, that, in spite of my low estimate of the Jew, nothing could be further from my intention than to lend the faintest support to any practical or theoretical persecution of Jews. I am dealing with Judaism, in the platonic sense, as an idea. There is no more an absolute Jew than an absolute Christian. I am not speaking against the individual, whom, indeed, if that had been so, I should have wounded grossly and unnecessarily. Watchwords, such as "Buy only from Christians," have in reality a Jewish taint; they have a meaning only for those who regard the race and not the individual. I have no wish to boycott the Jew, or by any such immoral means to attempt to solve the Jewish question. Nor will Zionism solve that question . . . before Zionism is possible, the Jew must first conquer Judaism.
To defeat Judaism, the Jew must first understand himself and war against himself. So far, the Jew has reached no further than to make and enjoy jokes against his own peculiarities. Unconsciously he respects the Aryan more than himself. Only steady resolution, united to the highest self-respect, can free the Jew from Jewishness. This resolution, be it ever so strong, ever so honourable, can only be understood and carried out by the individual, not by the group. Therefore the Jewish question can only be solved individually; every single Jew must try to solve it in his proper person. . . .
The Aryan of good social standing always feels the need to respect the Jew; his Antisemitism being no joy, no amusement to him. Therefore he is displeased when Jews make revelations about Jews, and he who does so may expect as few thanks from that quarter as from over-sensitive Judaism itself. . . .
. . . According to the definition of Schopenhauer, the word "God" indicates a man who made the world. This certainly is a true likeness of the God of the Jew. Of the divine in man, the true Jew knows nothing; for what Christ and Plato, Eckhard and Paul, Goethe and Kant, the priests of the Vedas, and Fechner, and every Aryan have meant by the divine, for what the saying, "I am with you always even to the end of the world" - for the meaning of all these the Jew remains without understanding. For the God in man is the human soul, and the absolute Jew is devoid of a soul.
It is inevitable, then, that we should find no trace of belief in immortality in the Old Testament. Those who have no soul can have no craving for immortality, and so it is with the woman and the Jew.
. . . Jewish monotheism has no relation to a true belief in God; it is not a religion of reason, but a belief of old women founded on fear.
you should comment on his ideas, http://www.theabsolute.net/ottow/sexcharh.html#j
you don't think what's true? You're probably of Khazarian descent, which isn't from the tribe of Israel at all, which therefore isn't genuinely Jewish, now what?I wouldn't mind, but I just don't think that's true.
All Jews should be doubtful of their lineage. We don't even know what happened to the lost tribes if there was such a thing. And the Khazars make it much worse.See, if Judaism were only a religion, there would not be concern about lineage. I already explained why the mother was important - it was becauase paternity is in doubt but maternity is not. I think that rule is overblown. If you want to be Jewish, and your of mixed lineage or doubtful lineage, you can be considered Jewish if at least your maternal lineage is known.
The French and English have different cultures and different genetics to an extent. The Jews on the other hand, don't have a culture of their own, just a religion. They aren't a "nation" like the English. Is there such thing as a Jewish culture outside of the religion???? Weininger thinks there is, he calls it their lust for material goods and sexual fantasies. The problem with Judaism is that there are many Jews who don't originally come from the "land of Israel." The gypsies on the other hand know where they're from, and they have a culture.I'm not sure why the idea of the Jews being a tribe bothers you so much. It isn't really that important. For example, is there anything terribly cohesive about being French or English? They are all mixed up to one extent or another. Would you consider the gypsies a people?