The twelve essays in Romanticism/Judaica explore the four major cultural strands that have converged from the French Revolution to the present. The first section, Nationalism and Diasporeanism, contains essays on the diasporean mentality of the Romantics, Byron's attitude towards nationalism, and Polish immigrant Hyman Hurwitz's attempt to gain acceptance among the British by having Coleridge translate his Hebrew elegy for Princess Charlotte. Essays of the second section, Religion and Anti-Semitism, deal with the complexities of Jewish/Christian relations in the Romantic Period. Specifically, they discuss philosopher Solomon Maimon's lack of response to Kant's anti-Semitism, novelist Maria Polack's use of Christian subject matter to combat anti-Semitism, and short-story writer Grace Aguilar's incorporation of the British Bible-centered Evangelical culture, along with various strands of British Romanticism. In the third section, Individualism and Assimilationism, essays consider different ways the Jews were assimilated into the dominant culture, specifically through the theater, sports and and post-Enlightenment philosophy. Finally, the volume concludes with Criticism and Reflection: a revaluation of earlier scholarship on Anglo-Jewish literature; the establishment of Harold Fisch's covenantal hermeneutics as a model for reading Keats; and an analysis of Lionel Trilling, M. H. Abrams, Harold Bloom and Geoffrey Hartman in terms of their Jewish origins, suggesting the further implications for Romanticism as a field.

An interdisciplinary collection of twelve essays, Romanticism/Judaica explores the four major areas of intersection: Nationalism and Diasporeanism, Religion and Anti-Semitism, Individualism and Assimilationism, and Criticism and Reflection. Chapters cover diasporeanism, Byron, Hyman Hurwitz and Coleridge, Solomon Maimon and Kant, Maria Polack, Grace Aguilar, the theater, boxing, Solomon David Luzzatto and Rousseau, Anglo-Jewish scholarship, Harold Fisch, Lionel Trilling, M.H. Abrams, Harold Bloom and Geoffrey Hartman.

British Romanticism and the Jews explores the mutual influences exerted by the British-Christian and British-Jewish communities on each other during the period between the Enlightenment and Victorianism. The essays in the volume demonstrate how the texts produced by the Jewish Enlightenment provided a significant resource for romantic intellectual revisionism, in much the same way that British romanticism provided the cultural basis through which the British-Jewish community was able to negotiate between the competing obligations to ethnicity and nationalism.

Expanding the perspective initiated by British Romanticism and the Jews: History, Culture, Literature (0-312-29522-7), this volume explores more deeply the complexities inherent in the relationship between the British and Jewish cultures as initiated in the Romantic Period in England, though extending to the present in the Middle East.

Examining romanticism in the thought of Jewish philosopher, Franz Rosenzweig, this book compares his magnum opus, The Star of Redemption, with Leo Baeck's essay, "Romantic Religion," and Friedrich Schelling's Philosophy of Art, texts representing two distinct and, to a large extent, opposed interpretations of romanticism. Rosenzweig's thought was shaped by two intellectual histories: Germany's and Judaism's. Because romanticism had such a definite impact on modern German writing and thought, it becomes a question whether, and to what extent, Rosenzweig, too, was a romantic. Part of the force of the question derives from the tensions sometimes noted between Jewish and romantic worldviews. In this book, author Ernest Rubinstein shows The Star of Redemption to be along the spectrum of ideas that extends between Baeck and Schelling, and thus illustrates a qualified romanticism.

Examines the role that cinema played in imagining Hong Kong and Taiwan's place in the world

A full-length critical inquiry into the complex interrelationship between the British poet and the Jews. Despite their religious and geographic differences, the British poet Lord Byron shared certain attitudes about politics, institutionalized religion, and individual identity that made him very popular with Jewish readers. In Byron and the Jews, author Sheila A. Spector investigates why, of all the British Romantic poets, Byron is the most frequently translated into Hebrew and Yiddish and how Jews used translations of Byron's works to help construct a new Jewish identity. Spector begins by examining Byron's interaction with contemporary Jewish writers Isaac D'Israeli and Isaac Nathan and investigates how the writers translated each other. The following three chapters demonstrate how the Byron translations interrelated with intellectual leaders of the three cultural movements that dominated Jewish culture in the nineteenth and twentieth centuries: the Maskilim, the Yiddishists, and the Zionists. Spector's conclusion explores the theoretical inference implicit in this study—that the act of translation inevitably produces an allegorical reading of a text that may be contrary to an author's original intention. A useful appendix contains transcriptions of many of the texts discussed in this volume, as few of these Hebrew and Yiddish translations are readily available elsewhere. Not only are portions of all of the translations represented, but different versions are included so that readers can see for themselves how Byron was adapted for different Jewish interpretive communities. Scholars of Byron, Jewish identity, and those interested in translation and reception studies will appreciate this insightful volume.