Micha Brumlik is professor emeritus at the Goethe University of Frankfurt am Main and senior professor at the Center for Jewish Studies Berlin-Brandenburg.Elad Lapidot is a lecturer and researcher at the Freie Universitat Berlin and the Center for Jewish Studies Berlin-Brandenburg. He is the author of Etre sans mot dire (2010).

• Introduction, Elad Lapidot / Part I: Heidegger Thinks the Jews / 1. Beyond Apocalyptic Logos, Joseph Cohen & Raphael Zagury-Orly / 2. Heidegger and Marx: A Phantasmatic Dialectic, Peter Trawny / 3. Everyday Life, Hatred of Jews, and the Identitarian Movement, Micha Brumlik, translated by Daniel Fischer / 4. ‘Whitewashed with Moralism’: On Heidegger’s Anti-Americanism and Anti-Semitism, Gregory Fried / 5. Being and the Jew: Between Heidegger and Levinas, Donatella Di Cesare, translated by Richard Polt / Part II: Heidegger and Jewish Thinkers / 6. Den Anderen Denken – Being, Time and the Other in Emmanuel Lévinas and Martin Heidegger, Eveline Goodman-Thau / 7. Groundlessness and Worldlessness: Heidegger’s Anti-Semitism and Jewish Thought, Dieter Thomä / 8. Heidegger’s Judenfrage, Babette Babich / 9. Heidegger as a Secularized Kierkegaard: Martin Buber and Hugo Bergmann Read Sein und Zeit, Daniel Herskowitz / Part III: Heideggerian and Jewish Thought / 10. Heidegger’s Seyn/Nichts and the Kabbalistic Ein Sof, Ell

. . . . this volume as a whole lives up to its own standard of being an “intervention” in the spirit of polemos. By assembling a wide array of approaches, it inter-venes in the most literal sense: It comes between dominant discursive positions that, while masquerading as neutral analyses of the ideological implications of Heidegger’s thinking, too often are deeply factional in character. Without attempting to mediate between or reconcile said positions, let alone Heidegger and the Jewish intellectual tradition, it attests to the possibility of productive dialogical dispute between modes of thought generally deemed incompatible. In doing so, it opens up the space for alternative ways of accessing the complex relation between these modes that go beyond collecting evidence for or against Heidegger’s anti-Semitism.

Micha Brumlik is professor emeritus at the Goethe University of Frankfurt am Main and senior professor at the Center for Jewish Studies Berlin-Brandenburg.Elad Lapidot is a lecturer and researcher at the Freie Universitat Berlin and the Center for Jewish Studies Berlin-Brandenburg. He is the author of Etre sans mot dire (2010).

• Introduction, Elad Lapidot / Part I: Heidegger Thinks the Jews / 1. Beyond Apocalyptic Logos, Joseph Cohen & Raphael Zagury-Orly / 2. Heidegger and Marx: A Phantasmatic Dialectic, Peter Trawny / 3. Everyday Life, Hatred of Jews, and the Identitarian Movement, Micha Brumlik, translated by Daniel Fischer / 4. ‘Whitewashed with Moralism’: On Heidegger’s Anti-Americanism and Anti-Semitism, Gregory Fried / 5. Being and the Jew: Between Heidegger and Levinas, Donatella Di Cesare, translated by Richard Polt / Part II: Heidegger and Jewish Thinkers / 6. Den Anderen Denken – Being, Time and the Other in Emmanuel Lévinas and Martin Heidegger, Eveline Goodman-Thau / 7. Groundlessness and Worldlessness: Heidegger’s Anti-Semitism and Jewish Thought, Dieter Thomä / 8. Heidegger’s Judenfrage, Babette Babich / 9. Heidegger as a Secularized Kierkegaard: Martin Buber and Hugo Bergmann Read Sein und Zeit, Daniel Herskowitz / Part III: Heideggerian and Jewish Thought / 10. Heidegger’s Seyn/Nichts and the Kabbalistic Ein Sof, Ell

. . . . this volume as a whole lives up to its own standard of being an “intervention” in the spirit of polemos. By assembling a wide array of approaches, it inter-venes in the most literal sense: It comes between dominant discursive positions that, while masquerading as neutral analyses of the ideological implications of Heidegger’s thinking, too often are deeply factional in character. Without attempting to mediate between or reconcile said positions, let alone Heidegger and the Jewish intellectual tradition, it attests to the possibility of productive dialogical dispute between modes of thought generally deemed incompatible. In doing so, it opens up the space for alternative ways of accessing the complex relation between these modes that go beyond collecting evidence for or against Heidegger’s anti-Semitism.

Micha Brumlik is professor emeritus at the Goethe University of Frankfurt am Main and senior professor at the Center for Jewish Studies Berlin-Brandenburg.Elad Lapidot is a lecturer and researcher at the Freie Universitat Berlin and the Center for Jewish Studies Berlin-Brandenburg. He is the author of Etre sans mot dire (2010).

• Introduction, Elad Lapidot / Part I: Heidegger Thinks the Jews / 1. Beyond Apocalyptic Logos, Joseph Cohen & Raphael Zagury-Orly / 2. Heidegger and Marx: A Phantasmatic Dialectic, Peter Trawny / 3. Everyday Life, Hatred of Jews, and the Identitarian Movement, Micha Brumlik, translated by Daniel Fischer / 4. ‘Whitewashed with Moralism’: On Heidegger’s Anti-Americanism and Anti-Semitism, Gregory Fried / 5. Being and the Jew: Between Heidegger and Levinas, Donatella Di Cesare, translated by Richard Polt / Part II: Heidegger and Jewish Thinkers / 6. Den Anderen Denken – Being, Time and the Other in Emmanuel Lévinas and Martin Heidegger, Eveline Goodman-Thau / 7. Groundlessness and Worldlessness: Heidegger’s Anti-Semitism and Jewish Thought, Dieter Thomä / 8. Heidegger’s Judenfrage, Babette Babich / 9. Heidegger as a Secularized Kierkegaard: Martin Buber and Hugo Bergmann Read Sein und Zeit, Daniel Herskowitz / Part III: Heideggerian and Jewish Thought / 10. Heidegger’s Seyn/Nichts and the Kabbalistic Ein Sof, Ell

. . . . this volume as a whole lives up to its own standard of being an “intervention” in the spirit of polemos. By assembling a wide array of approaches, it inter-venes in the most literal sense: It comes between dominant discursive positions that, while masquerading as neutral analyses of the ideological implications of Heidegger’s thinking, too often are deeply factional in character. Without attempting to mediate between or reconcile said positions, let alone Heidegger and the Jewish intellectual tradition, it attests to the possibility of productive dialogical dispute between modes of thought generally deemed incompatible. In doing so, it opens up the space for alternative ways of accessing the complex relation between these modes that go beyond collecting evidence for or against Heidegger’s anti-Semitism.