Jewish Question By Karl Marx

Walter Marx was born on February 27th, 1926 around the time when they was hatred going on with his antiemetic (hatred against jews) around 9 years old he later on moved with some other relatives in luxembourg. Later on Walter’s parents were forced to hand over their business, There home was destroyed as well as his father being arrested; Eventually his father was released and both of Walter’s parents joined him in Luxemburg. Germans invaded Luxembourg and his father was arrested by the french police and sent to death at the Majdanek concentration camp. Later on one night working as a laborer for the germans he suffered a severe spinal injury and tried to avoid being sent to a concentration camp with his mother and cousin who were both killed.

1a. Describe the Jews’ view of God and their basic worldview in the Intertestamental Period. Concerned with practice, orthopraxy rather than right thoughts Jews held on to all the essential features of the OT. However, there were concerted efforts made to reinstate traditional institutions. (Scott, Jewish background of the New Testament 2000:265) In addition the retention, practice, and application of Monotheism, covenant, and law the three main pillars of OT religion made Intertestamental Judaism unique. The Jews viewed God distinctly based on these three pillars. (Scott, Jewish backgrounds of the New Testament 2000:266) God was consistently recognized as Creator and the Being by whose providence the created order was sustained. The

He also discusses the topic of political emancipation in “On the Jewish question” (1844), which means “equal status of individual citizens in relation to the state, equality before the law, regardless of religion, property, or other “private” characteristics of individual people." Marx thinks

Joseph Stalin led the Socialist Soviet Union in the “Revolution from Above,” a movement to centralize the government and transform society without popular participation . Because Stalin’s radical goals were destructive for the populace to attain, his legitimacy was based on the credibility of his ideological authority . In protection of that conviction, Stalin was in constant fear of competitive initiative and philosophy. Stalin subjected society and culture to strict party surveillance and control, issuing pro-socialist, xenophobic propaganda, censoring literature, art, and media, and launching anti-religious campaigns . In addition to his confiscation of religious property and denunciation of belief, Stalin was

(Sayers, 2011; Shoikhedbrod, 2013) ‘On the Jewish Question’ Marx’s contrasts ‘political freedoms’ with ‘human’ notion of freedom. The ideas from the bourgeois revolutions of the eighteenth century compared with that of a universal ‘human’ value. He does this, however, not to reject the ‘political freedoms’ of the bourgeois society. In fact quite the opposite, as he recognises

Generally, Marx’s position on religion is drawn up in an entirely negative manner. In his writings, he expresses his belief that religion is a set of doctrines intended to stabilize, while at the same time bring into servitude the working class people. In addition to that, he argues that the society’s inclination towards religious excitement serves to represent a reaction to disaffection. Also, Marx contends that, since religion causes human beings to feel delusive happiness it makes an erroneous mental representation in as well as of itself. Indeed to him, it is an instrument utilized to sustain cultural systems together with ideologies that in most cases encourages oppression in the society (Parsons 38-46).

What Marx puts forward is that religion does not manifest a person’s true awareness. Marx sees religion as a distraction from misery. Religion, as Marx describes, is something you do to help your mind think of something else; religion is temporary

Religion in Europe before and during 1848, the year the Communist Manifesto was written, was full of trials and tribulations. This is not a new thing for religion, ever since the creation of religion there has been problems. Religion is the one uncertainty that has caused disputes even wars in the past and in the present. Religion is discussed briefly in the Communist Manifesto. However, There is enough content about religion to see Karl Marx’s views on the matter but he does not go into depth on those views. Religion around the time of the Communist Manifesto was very unstable; two events prior to this time that contributed to this instability are the Separation of Christianity

If we were to read "On the Jewish Question" by Karl Marx for the first time we would probably ask "Why is Karl Marx so anti-Semitic?”. If you wanted to read Marx just for fun than yes it would see so, but if you were a serious reader than you would know this is not true. The questions any reader should ask him/or herself is what did nineteenth-century Germans mean by "the Jewish question"? What did the phrase mean to Marx? What was Marx 's own experience of Jews and Judaism outside his immediate family, and how did it translate into what he had to say on the issue? If the Jewish question is tied up in Marx 's mind with his ideas about how people become free, then what does his stance toward the emancipation of the Jews tell us about his notion of freedom? At the beginning of the nineteenth century, German liberals began to follow the ideals of the French revolutionary leaders and start to draft a constitution just like the French people (Fischman, p.769). However, the status of the Jews throughout the kingdom remained the same as it was during the ‘Middle Ages’. For explain Jews were not citizens in Germany, they were not even consider humans under the law (Fischman, p.769). They existed as ‘serfs of the chamber’ the personal property of the king; however under Napoleon’s rule the Jews of Germany became citizens before the law (Fischman, p.769). However that was only a short lived freedom. After the defeat of Napoleon most of the Jews in Germany were pushed for fighting

However Marx clearly points out that the problem does not lie in anything spiritual but is within society itself; therefore society would need to be re-organised in order for bargaining to be abolished and this problem on ‘The Jewish Question’ would be resolved. Materialists therefore believes in ‘the unity of theory and practice’, thus explaining how the active side of materialism, the practical human activity, must be used to

It was very difficult for him to abandon his religion and just crop with the life in Germany.The bureaucracy in German was too much for him to go through and according to him his history as a Jew on a foreign land does not exist again He is about to lose all the privileges he is enjoying as a Jew and pick up a new set of life which will define his citizenship in a different way. For him to survive in another man’s land, he had to renounce his religion.Consequently, if he wanted to remain a Jew, this would mean that the superficial became the essential and thus triumphed. In other words, his life in the state would be only a semblance or a momentary exception to the essential and normal."Marx, Karl. “On the Jewish Question.” On the Jewish Question, Hebrew Union College-Jewish Institute of Religion, Cincinnati, OH, 1958, pp.

All that considered, I believe that Marx insists that the freedom of religion the liberal society certainly provides headway, or as Marx puts it: `a big step forward’ (Marx, 1978) towards freedom for Jewish believers and other non-Christian congregations. Similarly with other rights that liberalism considers to be of importance, ‘such as the rights to equality, property, security, and the legal institutions that embody them.’ (Sayers, 2003) Even though these are traits of the bourgeois society, they must also, along with religious freedom, be considered relatively and in a historical context. In the instance of the right to property, Marx displays that it assures to all people, or more accurately all white men at the time Marx wrote it, the

Karl Marx's essay, "On the Jewish Question,” is commonly read as a criticism of liberalism and not for what Marx has to say about Jews and Judaism. For a long period, the “Jewish question” was a topic of concern in Western political thought in the post- enlightenment period. Jews were the “other” who cannot be integrated into European society, which questioned the integrity and scope of secular rationality and the theory and practice of modern politics. In short the ‘Jewish Question’ tries to answer how Jews can achieve political emancipation in Germany. “The German Jews desire emancipation. What kind of emancipation do they desire? Civic, political emancipation” (Tucker, p.26). Now in modern times the “Jewish Question” has evolved to become

Following the Industrial Revolution in 19th century Europe, change was in full swing and religion began to have different meanings for different people. The upper-class citizens used Religion, namely Christianity, and the power that it possessed in an attempt to keep their high status in society, while the lower class turned to faith so that their lives could possibly improve. Instead of religion being the cornerstone of faith and worship amongst all people, it was being used for power and money by the upper class. Even worse, religious leaders were using the upper class people as well, gaining money and authority from their endorsement. A man by the name of Karl Marx saw

As the Jewish people moved into the 20th century, they found it hard to identify themselves with the birth of their four-thousand year old faith. Along with temporal distance from the Israelites, the Jews were at a spiritual distance. A changing world brought forth evolution in modern modes of living and ways of life; many Jewish leaders seized the reins and called for the evolution of Judaism as well. Movements with the goal "to concentrate and give organizational form to the elements of strength within all sections of American Judaism..." (Raphael 185) were championed in an effort to revitalize the Jewish community. In the mid-twentieth century, Mordecai M. Kaplan founded the Reconstructionist movement in