Solomon maimon’s autobiography has delighted readers for more than two hundred years, from goethe, schiller, and george eliot to walter benjamin and hannah arendt the american poet and critic adam kirsch has named it one of the most crucial jewish books of modern times. In fact, when he changed his name in order to follow western european conventions, he adopted the surname of “maimon” of out reverence for the great medieval jewish philosopher feeling the need in his mid-twenties to study more science and philosophy, maimon left his family behind and went west. It was in the wake of both his cultural alienation and his philosophi- cal success that maimon published his autobiography 96 as such it is a locus and yet it is written the first modern jewish auto- biography in fact 97 the first chapters were published anonyn10usly in the magazin zur erfahrungsseelenkunde.
A result of the economic, social, and cultural change in the 18th century, the haskalah emerged as the movement that brought the european enlightenment to the jewish world its supporters, the so-called maskilim, were active in various fields: in philosophy, education, culture, economics, politics and, last but not least, religion. He was certainly the first writer to vividly depict the wrenching move of an eastern european jew from traditional rabbinic culture to the western european enlightenment, in his widely read autobiography, salomon maimons lebensgeschichtea single, central philosophical theme animates almost all of maimon's work from his earliest hebrew writings . Possibility of philosophical transmission ship between solomon maimon and his medievaljewish predeces that would enable his german and east european jewish .
Jewish schools the joy of being released from them causes a stiff foot 32: the autobiography of solomon maimon jewish culture on the soviet stage. A guide to reading maimon’s autobiography midway through george eliot’s last novel, daniel deronda (1876), the title character, a jewish orphan raised as an english aristocrat, wanders into a secondhand bookshop in east london and finds “some- thing that he wanted—namely that wonderful piece of autobiography, the life of the polish jew solomon maimon”. In his autobiography (1792 – 1793) maimon interprets his life as a the philosophy of solomon maimon la philosophie transcendental de salomon maimon paris .
While his outsider status caused him no small measure of hardship, and while the autobiography frequently ridicules the eastern european jewish culture into which its author was born, maimon was also critical of the jewish acculturation he encountered in berlin, seeing it as intellectually limiting it may be in part for this reason that there . With extraordinary chutzpa and deep philosophical seriousness, solomon ben joshua of lithuania renamed himself after his medieval intellectual hero, moses maimonides maimon was perhaps the most brilliant and certainly the most controversial figure of the late-eighteenth century jewish enlightenment . The autobiography of solomon maimon / with an essay on maimon's philosophy by hugo bergman education and independent study jewish portrait of maimon . From his autobiography, it is clear that his keen critical faculty was developed in great measure by the slender means of culture at his disposal solomon maimon . Jew dyke cl(ass) study play diffusion of it overlapped w a great increase in the population of eastern european jewry ba'al shem tov (besht) solomon maimon.
Js lecture series – paul reitter, “solomon maimon’s multinationalism in translation” solomon maimon’s multinationalism in translation join us for a lunch talk with paul reitter from ohio state university. Get this from a library the radical enlightenment of solomon maimon : judaism, heresy, and philosophy [abraham p socher] -- with philosophical seriousness, solomon ben joshua of lithuania renamed himself after his medieval intellectual hero, moses maimonides. Maimon’s most famous work remains his two-volume autobiography lebensgeschichte (1792–1793), in which he presents his journey from polish–lithuanian jewish culture toward the ideals of the enlightenment.
An autobiography now available for the first time in paper, the classic translation of the autobiography of one of the great thinkers of the eighteenth century brilliant and bedraggled, the picaresque jewish philosopher solomon maimon was one of the great thinkers of the eighteenth century. In his midtwenties, maimon—a product of an orthodox jewish eastern european environment and a devotee of moses maimonides, in whose honor he adopted the name “maimon”—moved to germany, where he was an ardent supporter of the european enlightenment his ideas were highly regarded by contemporary philosophers such as kant and fichte. This is the first study of maimon to integrate his idiosyncratic philosophical idealism with his popular autobiography, and with his early unpublished exegetical, mystical, and maimonidean work in hebrew. His literary exuberance notwithstanding, maimon’s autobiography is a key source for understanding traditional jewish life in lithuania, the early hasidic court of the maggid of mezheritch (of which he drew a somewhat acidic portrait), and the jewish enlightenment (haskalah) circles of berlin, through which maimon passed, as he himself .