This pioneering effort links history and personality, by pairing intellectual friends and foes, most notably Lionel Trilling and Irving Howe, but also Thomas Carlyle and John Stuart Mill, T.E. Lawrence and Bertrand Russell, and lesser known figures. The periods range from the early 1830s, when Carlyle and Mill discovered each other, to 1975, when Lionel Thrilling died and the relationship with Howe ended. The essay that gives this volume its title is also the most ambitious. Alexander examines Trilling and Howe in relation to one another, as well as their comparative reactions to the Holocaust. He explores their participation in the fierce disputes of the fifties over the relationship between literature and society, and their perspectives on the turmoil of the American sixties. The chapter on the friendships (and ex-friendships) of Carlyle and Mill, Lawrence and Russell, views their stories against the background of the modern conflict between reason and feeling, positivism and imagination. But Alexander avoids viewing each pair of friends as counterparts. Though relationships may have begun in adversity, they sometimes developed into friendships. As a young woman, George Eliot dismissed Jews as candidates for 'extermination', but her friendship with the Talmudic scholar Emanuel Deutsch changed her into one of the major Judeophiles of the Victorian period. And the quartet of Thomas Carlyle, J. S. Mill, D. H. Lawrence and Bertrand Russell shows how quickly-formed literary friendships, especially those based on the hunger for disciples, sometimes dissolve into ex-friendships. This volume reveals new perspectives on leading literary figures and their relationships, and shows how personal friendship influences art.

The State of the Jews examines the current predicament of the Jewish people and the land of Israel, both of which still stand at the storm center of history, because Jews can never take the right to live as a natural right. The volume comprises celebrations and attacks. Edward Alexander celebrates writers like Abba Kovner, Cynthia Ozick, Ruth Wisse, and Hillel Halkin, who recognized in the foundation of Israel shortly after the destruction of European Jewry one of the few redeeming events in a century of blood and shame. He attacks Israel’s external enemies—busy planners of boycotts, brazen advocates of politicide, professorial apologists for suicide bombing—and also its internal enemies. These are "anti-Zionist" Jews, devotees of lost causes willfully blind to the fact that Israel’s creation was an event of biblical magnitude. Indifference to Jewish survival during World War II was the admitted moral failure of earlier American-Jewish intellectuals, but today’s "progressives" and "New Diasporists" call indifference virtue, and mistake cowardice for courage. Because the new anti-Semitism, tightening the noose around Israel’s throat, emanates mainly from liberals, Alexander analyzes both antisemitic and philosemitic strains in three prominent Victorian liberals: Thomas Arnold, his son Matthew, and John Stuart Mill. The main body of Alexander’s book is divided generically into history, politics, and literature. At a deeper level, its chapters are integrated by the book’s pervasive concern: the interconnectedness between the state of Israel and the spiritual state of contemporary Jewry.