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Rahel Varnhagen (1777-1833) lived during the crucial period of assimilation in Germany, when it seemed imperative for Jews to escape their Jewishness.
- Sales Rank: #2945920 in Books
- Published on: 1974
- Ingredients: Example Ingredients
- Number of items: 1
- Binding: Hardcover
- 236 pages
Language Notes
Text: English, German (translation)
About the Author
Hannah Arendt (1906-1975) taught political science and philosophy at the New School for Social Research in New York, Brooklyn College, and the University of Chicago. She also wrote political studies "Origins of Totalitarianism" 1951, "The Human Condition" 1958, "Eichmann in Jerusalem" 1963
Winston was born in Minneapolis. He was educated at the Northup School and Folwell Junior High School. California became the family's home in 1959 and in 1962 he graduated from Glendale High. Later he attended San Jose State University and San Francisco State University, which awarded him a bachelor's degree in Semiotics in 1976. Between San Jose State and San Francisco State, he went to sea with the U.S. Seventh Fleet during the Vietnam conflict, serving as a deck-seaman and quartermaster for about 26 months.
Clara Winston is a contributor for Houghton Mifflin Harcourt titles including: "Rahel Varnhagen".
Most helpful customer reviews
3 of 3 people found the following review helpful.
Identity
By Mary E. Sibley
The subject originated the Goethe cult in Berlin. Rahel wished not to soil the purity of life's happenstance. Arendt claims that German-speaking Jews were unique. This book is a contribution to the complex problem of assimilation.
Rahel had extraordinary intelligence and a typical romantic personality. Rahel Varnhagen was born in 1771 in Berlin and died in 1833. Reason may liberate the past and guide the future. Rahel had a sense of inferiority. Enlightenment teachings showed a way to move beyond mere facts. Rahel had an inclination to generalize.
Women were the agents of social assimilation at the time. In the Enlightenment the nobleman was being reduced to the bourgeoisie. Berlin was bourgeois. Rahel had a relationship with Count von Finckenstein which failed. He pulled away from her. Facing unhappiness and disgrace, Rahel felt marked. She was ashamed of unhappiness, of ugliness. She went to Paris in 1800. Bitterness was a consequence of melancholy. She fell in love.
Anti-Semitism spread through the Prussian provinces at the beginning of the nineteenth century. Rahel lacked grace through a lack of position. She was an outsider and without modesty. Rahel urged an unhappy friend to read Goethe as one would read the Bible, as a mediator. Through Goethe Rahel was forced to bow to objective reality.
In the Spring of 1808 Rahel met August Varnhagen in Berlin. He was rational, teachable, and fourteen years younger. When she criticized he was not offended. In 1814 she married Varnhagen.
A chronology appears at the end of this marvellous book. It is not a typical biography. Arendt is more concerned with mind, emotion, and societal setting than the usual biographer.
9 of 9 people found the following review helpful.
Must read for any Arendt Fan
By Dustin Stein
Intertwining Identities
Hannah Arendt's Rachel Varnhagen: The Life of a Jewess is the biography of Varnhagen that simultaneously attempts to define Rahel Varnhagen's gender and national identity as a resident in early 19th century Germany in Varnhagen's own terms, while Arendt refines her political theory. Rachel Varnhagen is portrayed throughout the book as a complex character; a Jewish woman in a German society at the dawn and immediate following years of the Napoleonic Revolution. Arendt is an accomplished political-philosopher who despised being called a philosopher. Arendt's rise to academic prominence came when she wrote Eichmann in Jerusalem; Eichmann was where she coined the phrase "banality of evil" in reference to the famous trial of the Nazi Adolph Eichmann. Arendt was on assignment in Jerusalem for the Eichmann trial as a reporter for Harper's because she could not attain a university teaching position. Arendt had not successfully completed the monograph that was to be her Ph.D. dissertation. During the National Socialist ascension to power in 1933 Arendt was forced into exile, therefore hindering the completion of the biography of Varnhagen and her doctoral dissertation.
Arendt studied under Karl Jaspers and Martin Heidegger the later of which she had an affair. She is most known in political philosophy circles for her study of totalitarian regimes in Origins of Totalitarianism. Arendt collected the published and unpublished letters of the famous salon, bourgeoisie-oriented Varnhagen to map Varnhagen's identity through the inner voice she reveals in her letters. Through reading the letters it is evident that Varnhagen is practically apolitical, but she struggles with her German-Jewish identity and her life as a woman. Arendt explores the complexities of this dynamic through attempting to slip into Varnhagen and convey to the reader Varnhagen's existence. While in the process of amalgamating the various stories of Varnhagen, Arendt also devises her political theory.
Varhagen was at the center of an aristocratic salon where literature and culture were often discussed and she was viewed as a Jewish exception to anti-Semitism. It was believed at the beginning of the nineteenth century that all anti-Semites had their exceptional Jew, and for the many attendees of Varnhagen's salon it was Rahel. In adding her political theory into the construction of Varnhagen's biography Arendt spares Varnhagen no sympathy, often thinking that these very exceptions furthered the anti-Semitic cause.
In essence what Arendt has done is constructed a philosophical-psychological biography delving into the subject's mind, breaking the barrier between subject and observer by using the letters as a background to reconstruct the thoughts of Varnhagen. Varnhagen wrote her letters as a narrative, waiting and watching for life to unfold, unwilling to participate in introspection. Fearing that contemplation of the past might lead to her rejecting her identity and denial of her self-asserted uniqueness.
Varnhagen befriended many of the most prominent novelists and poets; her salon suggested a milieu of sophistication. However, Varnhagen's letters allowed Arendt intense introspection on the feeling of being a Jew in a largely anti-Semitic culture and being a woman in a misogynist culture. Arendt's political theory is never more evident then when she wears the skin of Varnhagen and talks about the Jewish question. Arendt believes that the common Jew attempted to escape their Jewishness (Varnhagen was baptized) only to allow other Jews to flounder in their Jewishness; each individual sought to break from the community at the cost of leaving the others to be victims of virulent anti-Semitism. Arendt is at her sharpest when she philosophizes on the impact of the Napoleonic Revolution on Jews, "it would be incomparably more difficult to escape from a reformed Judaism than from orthodox Judaism; that association for the assimilation of the Jews could lead ultimately to nothing but the preservation of Judaism in a form more suited to the times (179)."
In the preface to the book Arendt says, "It was never my intention to write a book about Rahel; about her personality, which might lend itself to various interpretations according to the psychological standards and categories that the author introduces from outside; nor about her position in Romanticism and the effect of the Goethe culture in Berlin, of which she was actually the originator; nor about the significance of her salon for the social history of the period; nor about her ideas and her "weltanschauung," in so far as these can be constructed from her letters. What interests me solely was to narrate the story of Rahel's life as she herself might have told it. (81)
Rahel believed she let life happen to her and simply observed and recorded her situations. She was, "letting life rain upon her." She was an prophetic individual that simply aspired to convey what happened to her as destiny. But in this role as intermediary recorder of the past she observed and her unknown, but unconscionable future destiny she thought she was an exception; one that must succumb to destiny, but not attempt to influence it. An individual that was so shortsighted that she failed to consider the fact that the destiny that awaited her, the history that was being revealed and shaped her life was less important than her own life. She was romanticized by contemplation of the past and its unraveling into the future of which she only thought she was a part. Varnhagen was a paradox; waiting like everyone else for history and life to happen but yet she continued to assert her uniqueness. Varnhagen attempts to solve the paradox by waiting for history to unveil, but not discover who she was-only what she could be. In the physical world Varnhagen could not deny her Jewishness, but she aspired to be malleable, devoid of shape and identity, traveling on the waves of history as they splashed on the shores of her continuously unfolding destiny. Arendt best summarizes Varnhagen by saying, "she wished to stand outside reality, to merely take pleasure in the real, to provide the soil for the history and the destinies of many people without having any ground of her own to stand on (145)."
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