Auto-Emancipation and Antisemitism (Homage to Bernard-Lazare)
2003; Indiana University Press; Volume: 10; Issue: 1 Linguagem: Inglês
10.2979/jss.2003.10.1.69
ISSN1527-2028
Autores Tópico(s)Jewish and Middle Eastern Studies
ResumoIs there a simple logic to emancipation? Yes: it takes from one status to another, at least in principle. But a great deal depends on the world leave and the world enter-and the overlaps between them. Nowadays it is difficult to imagine an emancipated society that is not democratic. Yet historically speaking, emancipation did not necessarily mean democracy. Jews were sometimes emancipated by enlightened, absolutist monarchs. You can be granted civil rights and be judged by the same laws as everyone else without having the right to vote (perhaps because nobody has it). You can also have both civil rights and the franchise, yet find it necessary to muffle your public voice because of the chills of political or social or cultural or religious prejudice. If much depends on the worlds leave and enter, a great deal depends also on who you are, before and after. Emancipation implies that were part of a group with civil disabilities; the disabilities are then lifted. Once the group is emancipated, once its past legal status is gone, do its members enter the new world as individuals, or as a new version of the group, or as a combination of both? Finally, much depends on what I will call readjustment. Prejudice cannot be remedied solely by supplying rights and juridical guarantees to its victims, however important these rights and guarantees. Emancipation, successful emancipation, also means a larger social, cultural, and political readjustment-not just by the emancipated person but also by those around him or her. Simone de Beauvoir made this point in a radical way when she wrote in The Second Sex that Just as in America
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