Wir Juden - Knowledge

92:: the acceptance of their own status as a nation". To that end, Prinz proposed "a new law to replace assimilation with the avowal of the Jewish nation and the Jewish race". He continued: "A state built upon the principle of the purity of nation and race can only be honored and respected by a Jew who declares his belonging to his own kind. Having so declared himself, he will never be capable of faulty loyalty towards a state. The state cannot want other Jews but such as declare themselves as belonging to their nation. 2580: 1291: 195:

Shahak claimed that the book was full of crude flatteries of Nazi ideology and glee about the decline of the ideas of the French Revolution. Shahak accuses Prinz of representing various evils of the Jewish religion. Shahak's accusations against Prinz have been echoed by anti-Jewish activists, such as

129:

Nicosia writes that "Prinz clearly saw little alternative to embellishing the ethno-nationalist basis of Zionism with terminology that the Nazis might find familiar and, perhaps, even appealing". Similarly, historian Guy Miron argues that "Prinz's critique of the emancipated Jewry reverberates with

124:

For its practical aims, Zionism hopes to be able to win the collaboration even of a government fundamentally hostile to Jews, because in dealing with the Jewish question not sentimentalities are involved but a real problem whose solution interests all people’s, and at the present moment especially

115:

The meaning of the German Revolution for the German nation will eventually be clear to those who have created it and formed its image. Its meaning for us must be set forth there: the fortunes of liberalism are lost. The only form of political life which has helped Jewish assimilation is

233:

to claim that Prinz's Zionism contains fascist and racist elements, even though Prinz's subsequent career in the United States was intimately involved with the Civil Rights movement, the March on Washington, and other anti-fascist and anti-racist campaigns.

220:

The book has also been controversial because anti-Zionists have attempted to make the case that Zionists like Prinz were not primarily concerned helping Jews to escape Nazi oppression, discrimination, bigotry, and persecution. Anti-Zionists like

267:

Defenders of Prinz say that while he may have been naive at first, he was also a vocal opponent to Nazism. They contrast this with those who did not see the coming danger and add that he saw some ideas as useful only in limited context at best.

258:

indicates an association between Jewish Zionism and the Anti-Semitic Nazis. They often bolster these claims with quotes taken out of context, and invariably neglect to mention Prinz's long career as a civil-rights leader and anti-fascist.

103:

had enjoyed inner freedom, cultural wealth and dignity. Emancipation had been an abrupt break with this, which had been problematic for most Jews. Prinz sharply criticised the dominant liberal tradition of Germany Jewry, exemplified by

2438: 52:. The book urged German Jews to escape National Socialist persecution by emigrating to Palestine. Prinz himself was expelled in 1937, travelling to the US where he became a leader of the American Jewish community and the 156: 1401: 80:

have done "... more to preserve Jewry and to awaken an active Jewish impulse than the Jews themselves...". Historian Michael A. Meyer writes that "... Prinz argued that the triumph of

1638: 111:

Prinz theorized that fall of liberalism, as signified by Hitler's ascension, meant the end to the possibility of assimilation of Jews into the larger European community:

792: 2372: 68:

a "pointed rejection of the largely assimilationist tradition in German Jewry and a call to all Jews to embrace Jewish culture and heritage". In it, Prinz promotes

2353: 782: 1060: 1396: 1391: 229:

is somehow an indication that the Zionists approved of Nazi anti-Jewish values. David Duke's accusations against Prinz, for instance, have been repeated by

2365: 170:

student movement argued it was still possible for German Jews to become fully integrated into the German folk body, in a process of "real" assimilation.

2343: 2476: 2428: 2031: 1271: 997: 108:, and he argued that the conversion to Christianity of Mendelsohn's children embodied the logic of assimilation and the fatal price of integration. 726: 2443: 1081: 731: 690: 634: 1519: 1086: 2360: 1416: 683: 977: 970: 2399: 1423: 1012: 934: 2612: 1022: 1065: 865: 1329: 870: 2602: 2550: 1728: 1488: 1481: 1406: 1276: 1091: 1037: 982: 757: 752: 673: 338: 251: 33: 1411: 1042: 992: 226: 1896: 1854: 2617: 2607: 2418: 1669: 924: 678: 2622: 2165: 2200: 1002: 551: 2379: 2265: 1886: 1633: 1476: 1156: 627: 311: 2309: 1866: 1116: 1032: 987: 2522: 2466: 2250: 2236: 1766: 1603: 1529: 1505: 1471: 1142: 2170: 2517: 2471: 2423: 2225: 464: