Return to the Promised Land.. Jacek Surzyn
Hess is convinced that the only possibility to alleviate anti-Semitism, at least in Germany, is for Jews to preserve their own “type,” their race, with all its consequences. The emphasis on the importance and distinctness of the Jewish type (synonymous to the term “race”) was based on Hess’ short quasi historical and scientific analysis of the category of human types.21 The author identifies the Indo-European (Indo-German) type, which apart from some anatomical characteristics has a high level of social development and in a way, the mentality of “lords,” unlike the Asian type, which is associated with the mentality of “slaves.”22 Despite some evident differences between the Western Diaspora (mostly from Germany) and the Eastern Diaspora, Jews represent one clear type (race).23 Hess also points out that specific and positive features of Jewish community made Jews adapt well to the environment in the history, which to some extent made them resistant to the negative influence of the environment, to the expressions of hostility and anti-Semitism, although he can also see some dangers faced all the time ←28 | 29→and intensifying as a result of social changes (mostly as a result of nationalism). Because of them, Jews may be facing the most serious tasks since the beginning of their “exile.” Hess can see a deadly threat of anti-Semitism, which is so deeply rooted in people that it cannot be eradicated using any argumentation and can even lead to “annihilation” (whatever it means) of the whole Jewish community. Therefore, to save, not only Jews but also the whole mankind, Jews need to engage in activities to reform their “internal” life (i.e. their internal community), aimed at assuming their natural historical role.24 Hess presents his postulate of the Messianic-like religious and political concept, in which the main humanity-saving task is vested in the enlightened Jewish community, which was more generally referred to by a researcher studying the issue of political Messianism, J. L. Talmon, as “the expectation of universal regeneration, which revived people and political movements in the first half of the nineteenth century.”25 According to Hess, Jews will fulfill the restoration/revival role very well, mostly because they have been struggling for centuries with expressions of hatred and aggression in the form of various anti-Jewish acts, and they have managed to retain the core of their own religious and social tradition based on hard practical reality. Hess stresses that Jewish patriotism is completely different from the German one, dominated by the ontological justification and involving discussions between the mutually exclusive approaches of philosophical realism and idealism. Jewish patriotism and sense of nationality have nothing in common either with realism or with idealism. Judaism mostly highlights the tradition of religiously rooted Messianic vision, not based on abstract cosmopolitan categories but rather on the reference to a specific situation of the chosen nation and its role in the salvation mission on the earth. From this perspective, for Hess, religion actually equals Jewish patriotism, allowing Jews to preserve their own humanity and additionally restore the whole mankind in the Messianic humanistic message.26 ←29 | 30→In his view, Judaism is against various visions of spiritual egoism and materialistic individualism, which in a negative sense greatly fuels e.g. the new type of anti-Semitism. Thus, Judaism is free from the antinomy of dualism of spirit and matter, consuming the Christianity and causing tragic consequences. This fact can provide sufficient basis for the right to lead philosophical and national restoration, desired and expected by nations.27
I. 3 Jews as Revivers of the Nations
The main message of Hess’ deliberations was the belief in the advent of the Messianic age, in which Jews would play the decisive role. In the beginning of the “Fifth Letter” of Rome and Jerusalem, he reminds that he had already discussed the issue of Messianism in his earlier books.28 The author is aware that Jews have found themselves in a particularly hard historical situation: in turbulent times of social transformations, tensions, and national conflicts. French, German, and Italian people expect clear signs of loyalty from Jews living in their territories. No Jewish hopes for integration as part of emancipation had positive effects, and the very process of emancipation only brought Jews new problems. A new type of anti-Semitism has intensified, driven by stereotypes but also new national content. So as to solve all these problems, a proper diagnosis was necessary. But how to achieve it? Hess can only see one solution to the situation: first of all, Jews must consider themselves as a nation, because only as a nation can they be treated equally to other nations: “As long as the Jew endeavors to deny his nationality, while at the same time he is unable to deny his own individual existence, as long ←30 | 31→as he is unwilling hat he belongs to that unfortunate and persecuted people, his false position must daily become more intolerable. Wherefore the illusion? The European nations have always considered the existence of Jews in their midst as an anomaly. We shall always remain strangers among the nations.”29 Jews must themselves destroy the stereotype that they are unable to make a distinct, powerful nation. The stereotype that Jews regard as their home (lost irreversibly as a result of exile) any place where they feel good in accordance with the principle ubi bene ibi patria – “Homeland is there where life is good” – definitely did not help improve Jews’ situation.
Hess can see the danger of the emancipation process, even if it is treated positively as an attempt from the non-Jewish environment to help Jews in quicker assimilation and improvement of their social status.30 According to Hess, Jews who underwent emancipation at the same time excluded themselves from the community in the national sense, because as they became townspeople, they also made a naturalization attempt, rejecting their roots or even becoming zealous anti-Semites, perceiving the slandering of their former brothers as an opportunity to please their new friends. But the effects of such activities are contrary to intentions, because – as the author observes – the hatred for Jews, in a way natural in the environment (often based on religious fanaticism) and intensified by their own attitude, which in many cases only causes contempt against them, will not be annihilated in any process of emancipation and social integration. ←31 | 32→Hess declares directly: “In spite of enlightenment and emancipation, the Jew in exile who denies his nationality will never earn the respect of the nations among whom he dwells. He may become a naturalized citizen, but he will never be able to convince the gentiles of his total separation from his own nationality.”31 This image cannot be covered by any non-Jewish declarations of a change in the attitude and overcoming the negative attitude to Judaism as such. Hess is convinced that nothing can change in this regard. The beautiful declarations made to Jews in the name of lofty ideas of universal humanity and enlightenment, respect for human rights etc. should not pull the wool over Jews’ eyes. According to the author, for many emancipated Jews, they serve as an alibi for their own unacceptable conduct toward the Diaspora. Actually, as Hess describes behaviors oriented at the emancipation and social integration, he writes about a treason on the part of all those who do so. The traitor Jews lose their honor, try to mask their roots and hide their religion, to become someone incognito, someone who can develop their attitude anew. Shortly speaking, they do anything not to be recognized as Jews, thus defiling the honor of the whole Jewish community.32
All these thoughts produced Hess’ image of the Jewish community even when – as he points out – he actively participated in the creation and development of the socialist idea.33 Even at that time, he believed in the Messianic idea, which translated into a specific kind of socialism, different from the scientific socialism represented by Marx.34 That Messianic belief was for Hess the basic ←32 | 33→category necessary to build the concept of Jewish national revival, and more broadly, causing the progress and restoration of human history.35 Hess makes a few comments on Christianity, pointing out that it has played a positive role, directing people toward the great goal defined by Judaism as the advent of the Messianic era. Although Christians believed that the Messianic era had come and the Messiah (Jesus Christ) had already saved mankind, according to Hess, the history did not confirm this view. Thus, Christianity proved to be just a stage leading up to the Messianic era and was not the finis historiae – the age in which the holy history of mankind was completed. Christianity only took mankind from the dark ancient times to modern times, and by popularizing the idea of Messianism, it evoked universal yearning for the period of happiness. But it was also the religion of death, because in Christianity salvation and eternal life only applied to individuals, not meeting Hess’ criteria. The only real flee from death is Judaism and its