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By Marcel Stoetzler

Modern antisemitism and the trendy self-discipline of sociology not just emerged within the comparable interval, but—antagonism and hostility among the 2 discourses notwithstanding—also overlapped and complemented one another. Sociology emerged in a society the place modernization was once usually perceived as destroying harmony and “social cohesion.” Antisemitism used to be likewise a reaction to the trendy age, providing in its vilifications of “the Jew” a proof of society’s deficiencies and crises.
Antisemitism and the structure of Sociology is a set of essays offering a comparative research of contemporary antisemitism and the increase of sociology. This quantity addresses 3 key parts: the powerful impression of writers of Jewish heritage and the emerging tide of antisemitism at the formation of sociology; the function of antisemitism within the historic improvement of sociology via its therapy by means of top figures within the box, akin to Emile Durkheim, Talcott Parsons, and Theodor W. Adorno; and the discipline’s improvement within the aftermath of the Nazi Holocaust. jointly the essays supply a clean viewpoint at the historical past of sociology and the function that antisemitism, Jews, fascism, and the Holocaust performed in shaping glossy social theory.

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27. Quoted in Sutton, Nationalism, Positivism and Catholicism, 18–19. It would be perfectly possible, of course, to construct—in keeping with Luther and Kant, though probably less so with Rousseau— exactly the opposite argument, namely that monotheism strengthens “the respect that the conscience owes to its visible and near masters”; this would be the line of reasoning to be expected in a romantic-nationalist context, which Maurras rejected in theory, although in practice romantic and integral, classicist nationalism are not easily kept apart.

37. The 1847 edition was in two volumes, while the 1845 edition was in one. A German edition appeared already in 1851. 38. It should perhaps be added that there is a lot in Fourier—some of what he has to say on labor and on sex and gender—that is of great importance, in spite of his general political program and its antisemitism. 39. The antisemitic socialists’ fixation on the Jews as an unproductive, exploitative, and corrosive “financial aristocracy” derived from a simple reversal of Saint-Simon’s celebration of the struggle of the productive against the parasitical classes (whereby Saint-Simon and the Saint-Simonians themselves saw bankers and Jews in the camp of the productive).

While Tönnies seems to have held (in private) antisemitic and antimodernist views in his early twenties, an impulse that lived on in his main work, Gemeinschaft und Gesellschaft (published in 1887 when he was just thirty-two), he was also vehemently opposed to the antisocialist laws, supported activities of the labor movement and, in 1930, actually joined the Social Democratic Party (Liebersohn, Fate and Utopia in German Sociology, 12). While “Tönnies integrated Hobbesian theory and utilitarianism into a postliberal dialectic” (21), the early formation of the concept of the Gemeinschaft was inspired by Nietzsche’s concept of “Dionysian oneness,” Hobbes’s and Schopenhauer’s emphasis on “the will,” and the historical research by Lewis Morgan, Johann Bachofen, and Otto von Gierke.

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