The history of Judaism has for too long been dominated by the theme of antisemitism, reducing Judaism to the recurrent saga of persecution and the struggle for survival. The history of philosemitism provides a corrective to that abysmal view, a reminder of the venerable religion and people that have been an inspiration for non-Jews as well as Jews. There is a poetic justice – or historic justice – in the fact that England, the first country to expel the Jews in medieval times, has produced the richest literature of philosemitism in modern times. From Cromwell supporting the readmission of the Jews in the 17th century, to Macaulay arguing for the admission of Jews as Members of Parliament in the 19th century, to Churchill urging the recognition of the state of Israel in the 20th, some of England's most eminent writers and statesmen have paid tribute to Jews and Judaism. Their speeches and writing are powerfully resonant today. As are novels by Walter Scott, Disraeli, and George Eliot, which anticipate Zionism well before the emergence of that movement and look forward to the state of Israel, not as a refuge for the persecuted, but as a "homeland" rooted in Jewish history. A recent history of antisemitism in England regretfully observes that English philosemitism is "a past glory." This book may recall England – and not only England – to that past glory and inspire other countries to emulate it. It may also reaffirm Jews in their own faith and aspirations.

This book of essays provides a significant reappraisal if discussions of antisemitism and philosemitism. The contributors demonstrate that analysis of philosemitic attitudes is as crucial to the history of representations of Jews and Jewish culture as are investigations of antisemitism.

A broad and ambitious overview of the significance of philosemitism in European and world history, from antiquity to the present.

Offering an empirical study into anti-Semitism and anti-Israel attitudes in Malaysia, this book examines the complicated nature and function of such beliefs within the contemporary context, mapping these discourses onto different ethnic and economic divisions. Based largely upon qualitative interviews with thirty Malaysian participants who detail their own experiences with and perceptions of this phenomenon, the project reveals how political actors and organizations in Malaysia achieve political success and maintain political power through investing in the Palestinian cause, simultaneously demonizing Israel and Jews to an astounding degree. However, the book also reveals how, in contrast to this state-led agenda, challenging anti-Semitism and pushing for dialogue with Israel has become a means by which progressive citizens can critique authorities and reassert their desire for a liberal and heterogenic Malaysia. The book therefore argues that both interest in and even support for Judaism and Israel may be more prominent than the official Malaysian position may suggest, with citizens holding far more complex opinions and views upon this subject matter.

This fascinating book has two aims. The first is to draw attention to the existence of a persisting and virtually unrecognised tradition of 'philosemitism' which manifested itself in Britain and elsewhere in the English-speaking world during every significant international outbreak of antisemitism during the century after 1840. The second is to offer a typology of philosemitism, distinguishing between varieties of support for the Jewish people.

The relationship between Jews and non-Jews is one of humankind’s most complex encounters and oldest conflicts. André E. Mozes builds his ground-breaking concept, the New Philosemitism Paradigm, for solving – or at least easing – this conflict, and does this with visionary creativity, historical and scholarly thoroughness and engineering precision. Frequently also with quite a bit of wit, refreshing for such a somber subject. The New Philosemitism Paradigm declares that, while dignified Holocaust remembrance and uncompromising vigilance in front of Antisemitism – and other forms of racism – remain imperative, we need more searching, publicizing and fostering all past and present good co-existence too; interest in each other, co-operation, mutual inspiration and friendship between Gentiles and Jews, of material and spiritual nature. This balanced approach, Mozes suggests, will improve the life of Jews and non-Jews alike, both together and each side separately; and make Holocaust remembrance and education against Antisemitism more effective, easier to teach and to learn. This book is about the better periods of co-existence (not ignoring the horrifying chapter of the Shoah, but presenting also heroic life-savings – more than we are usually aware of); about the Jews themselves, and life with them as seen in classical literature. Finally, it offers a colourful bouquet of varied contemporary pieces: a dozen of Mozes’ own writings, and others written for this volume by invited renowned writers, scholars and independent thinkers of all walks of life.

This book traces the historical phenomenon of “the Jew as Legitimation.” Contributors discuss how Jews have been used, through time, to validate non-Jewish beliefs. The volume dissects the dilemmas and challenges this pattern has presented to Jews. Throughout history, Jews and Judaism have served to legitimize the beliefs of Gentiles. Jews functioned as Augustine’s witnesses to the truth of Christianity, as Christian Kabbalist’s source for Protestant truths, as an argument for the enlightened claim for tolerance, as the focus of modern Christian Zionist reverence, and as a weapon of contemporary right wing populism against fears of Islamization. This volume challenges understandings of Jewish-Gentile relations, offering a counter-perspective to discourses of antisemitism and philosemitism.