Authors: Jonathan Sacks
Not in God's Name (31 page)
14
1.
Martin Luther King,
Strength to Love
, New York, Harper & Row, 1963.
2.
That is what is so offensive about Jean-Paul Sartre’s book,
Sur le Question Juif
, published in 1946. Written immediately after the Holocaust, it is ostensibly a book
against
antisemitism. Sartre’s central thesis is that Jews do not create antisemitism; antisemitism creates Jews. Jews, he says, have nothing in common except that they are the objects of hatred. Therefore to be Jewish is to defy that hatred. By Sartre’s own standards, this is ‘inauthentic’ existence. Authenticity, he believed, meant living in a certain way because you have chosen to, not because someone else has
forced you to. Yet this is the only form of existence he accords to Jews: Jews exist because other people hate them. Such is the power of antisemitism that Sartre, seeking to reject it, reinvents it.
3.
On memory, see Yosef Hayim Yerushalmi,
Zakhor, Jewish History and Jewish Memory
, Seattle, University of Washington Press, 1982; Maurice Halbwachs,
On Collective Memory
, ed., trans., and with an introduction by Lewis A. Coser, Chicago, University of Chicago Press, 1992; Eviatar Zerubavel,
Time Maps: Collective Memory and the Social Shape of the Past
, Chicago, University of Chicago Press, 2003. On the misuse of memory in modern ethnic conflict, see Stuart J. Kaufman,
Modern Hatreds: The Symbolic Politics of Ethnic War
, Ithaca, NY, Cornell University Press, 2001.
4.
Babylonian Talmud, Baba Metzia 32b.
5.
Miroslav Volf,
Exclusion and Embrace: A Theological Exploration of Identity, Otherness, and Reconciliation
, Nashville, Abingdon Press, 1996.
6.
Henri Atlan, ‘Founding Violence and Divine Referent’, in Paul Dumouchel (ed.),
Violence and Truth: On the Work of René Girard
, Stanford, Stanford University Press, 1988, pp. 198–208.
7.
Maimonides, Mishneh Torah, Deot 7:8.
8.
See Jonathan Sacks,
To Heal a Fractured World
, London, Continuum, 2005, pp. 175–84.
9.
Jack Miles,
God: A Biography
, New York, Alfred A. Knopf, 1995, pp. 397–408.
10.
William Shakespeare,
Sonnets
, 129.
11.
Viktor E. Frankl,
Man’s Search for Meaning: An Introduction to Logotherapy
, trans. Ilse Lasch, Boston, Beacon Press, 1992.
12.
Phyllis Chesler,
The New Anti-Semitism: The Current Crisis and What We Must Do About It
, San Francisco, Jossey-Bass, 2003, p. 105.
15
1.
See Graeme Wood, ‘What ISIS Really Wants’,
The Atlantic
, March 2015.
2.
Eric Hoffer,
The True Believer: Thoughts on the Nature of Mass Movements
, London, Secker and Warburg, 1952, p. 103.
3.
Bertrand Russell,
History of Western Philosophy
, London, Allen and Unwin, 1961, Introduction.
4.
Wood, ‘What ISIS Really Wants’.
5.
John Locke,
Political Essays
, Cambridge, Cambridge University Press, 1997, p. 152.
6.
Spinoza – in some ways a very un-Jewish thinker, in others a very Jewish one – writes: ‘Every man’s true happiness and blessedness consists solely in the enjoyment of what is good, not in the pride that he alone is enjoying it, to the exclusion of others. He who thinks himself the more blessed because he is enjoying benefits which others are not, or because he is more blessed or more fortunate than his fellows, is ignorant of true happiness and blessedness, and the joy which he feels is either childish or envious or malicious. For instance, a man’s true happiness consists only in wisdom, and knowledge of the truth, not at all in the fact that he is wiser than others, or that others lack such knowledge: such considerations do not increase his wisdom or true happiness. Whoever, therefore, rejoices for such reasons, rejoices in another’s misfortune, and is, so far, malicious and bad, knowing neither true happiness nor the peace of the true life.’ Or, in the language of contemporary economics, blessedness is not a positional good. Benedict Spinoza,
A Theologico-Political Treatise
, trans. R.H.M. Elwes, Mineola, NY, Dover Publications, 2004, p. 43.
7.
Michael Walzer,
Arguing about War
, New Haven, CT, Yale University Press, 2004, p. 51.
8.
‘Does our religion agree with the idea of suicide? Is the Muslim permitted to blow himself up among others because they are enemies? The sacred [Islamic] sources referred to this as one of the greatest sins. Throughout 14 centuries, all the [jurisprudent] literature regarding Jihad has not permitted harming innocent women and children. Moreover, even if the enemy has violated all things sacred and killed [Muslim] women and children, [Islam] forbids responding in kind’ (Dr Abd Al-Hamid Al-Ansari,
Al-Raya
, Qatar, 25 July 2005).
9.
Walzer,
Arguing about War
, p. 65.
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