Analyzes the degree of assimilation of the Spanish Conversos based on Jewish perceptions as reflected in responsa and in polemical and exegetical Jewish literature of the time (1391-1481). Rejects the present-day view that many Conversos were Judaizers, arguing that, on the contrary, most of them were at different stages of assimilation and Christianization and were even tinged with anti-Judaism. Stresses that in fact the majority of the Spanish Jewish community converted (forcibly or not), and the remaining Jews, a minority, felt uncertainty as to the Jewishness of the Conversos, considering as a crypto-Jew (or "anuss") only a Converso who respected Jewish precepts in private and who tried to leave Spain in order to return to Judaism. The fact that most Conversos did neither shows that most of them abandoned Judaism, and that the Inquisition's persecution campaign was held not on religious but on racial and political grounds, meant to destroy a successfully competing social group.

The Marranos were former Jews forced to convert to Christianity in Spain and Portugal, and their later descendents. Despite economic and some political advancement, these "Conversos" suffered social stigma and were persecuted by the Inquisition. In this unconventional history, Yirmiyahu Yovel tells their fascinating story and reflects on what it means for modern forms of identity. He describes the Marranos as "the Other within"—people who both did and did not belong. Rejected by most Jews as renegades and by most veteran Christians as Jews with impure blood, Marranos had no definite, integral identity, Yovel argues. The "Judaizers"—Marranos who wished to remain secretly Jewish—were not actually Jews, and those Marranos who wished to assimilate were not truly integrated as Hispano-Catholics. Rather, mixing Jewish and Christian symbols and life patterns, Marranos were typically distinguished by a split identity. They also discovered the subjective mind, engaged in social and religious dissent, and demonstrated early signs of secularity and this-worldliness. In these ways, Yovel says, the Marranos anticipated and possibly helped create many central features of modern Western and Jewish experience. One of Yovel's philosophical conclusions is that split identity—which the Inquisition persecuted and modern nationalism considers illicit—is a genuine and inevitable shape of human existence, one that deserves recognition as a basic human freedom. Drawing on historical studies, Inquisition records, and contemporary poems, novels, treatises, and other writings, this engaging critical history of the Marrano experience is also a profound meditation on dual identities and the birth of modernity.

In late-fifteenth-century Spain, the indomitable and passionate Isabel Valderocas, living under the shadow of the Inquisition as a secret Jew, becomes the lover of the man destined to be the Grand Inquisitor.

First published in Portuguese in 1969, this is the only work by Antonio Jose Saraiva available in English and the only single-volume history devoted primarily to the working of the Portuguese Inquisition, a most lucid and compact survey. "The Marrano Factory" argues that the Portuguese Inquisition s stated intention of extirpating heresies and purifying Portuguese Catholicism was a monumental hoax; the true purpose of the Holy Office was the fabrication rather than the destruction of "Judaizers."

Marranos were Spanish or Portuguese Jews living in the Iberian Peninsula who converted to Christianity to avoid being massacred or forced to flee following the expulsion of Jews and Muslims from Spain in 1391 but they continued to practice Judaism in secret. They outwardly embraced Catholicism but preserved Judaism in their hearts. While the Marranos are commonly associated with the persecution of Jews at the time of the Spanish Inquisition, Donatella Di Cesare sees the Marranos as the quintessential figure of the modern condition: the Marranos were not just those that modernity has cast out as the ‘other’, but were those ‘others’ who were forced to disavow their beliefs and conceal themselves. They were ‘the other’s other’, the product of a double exclusion, condemned to a life of existential duplicity with no way out, spurned by both Catholics and Jews and unable fully to belong to either community. But this double life of the Marrano turned out also to be a secret source of strength. Doubly estranged, with no possibility of redemption, the Marrano was the protagonist not only of an external emigration but also of an internal migration: the exploration of the inner territory of the self and a predisposition towards radical thinking that would become hallmarks of modernity. By treating the history of the Marranos as a prism through which to grasp the defining features of modernity, this highly original book that will be of interest to wide readership.

This book aims to interpret ‘Jewish Philosophy’ in terms of the Marrano phenomenon: as a conscious clinamen of philosophical forms used in order to convey a ‘secret message’ which cannot find an open articulation. The Marrano phenomenon is employed here, in the domain of modern philosophical thought, where an analogous tendency can be seen: the clash of an open idiom and a secret meaning, which transforms both the medium and the message. Focussing on key figures of late modern, twentieth century Jewish thought; Hermann Cohen, Gershom Scholem, Walter Benjamin, Franz Rosenzweig, Theodor Adorno, Ernst Bloch, Jacob Taubes, Emmanuel Levinas and Jacques Derrida, this book demonstrates how their respective manners of conceptualization swerve from the philosophical mainstream along the Marrano ‘secret curve.’ Analysing their unique contribution to the ‘unfinished project of modernity,’ including issues of the future of the Enlightenment, modern nihilism and post-secular negotiation with religious heritage, this book will be essential reading for students and researchers with an interest in Jewish Studies and Philosophy.