Dreaming of Michelangelo is the 1st book-length research to discover the highbrow and cultural affinities among sleek Judaism and the lifestyles and paintings of Michelangelo Buonarroti. It argues that Jewish intellectuals discovered themselves within the snapshot of Michelangelo as an "unrequited lover" whose paintings expressed loneliness and a eager for humanity's reaction. the fashionable Jewish mind's eye hence turned consciously idolatrous. Writers delivered to life—literally—Michelangelo's sculptures, seeing in them their very own worldly and emotional struggles. The Moses statue specifically grew to become an archetype of Jewish liberation politics in addition to a relevant concentration of Jewish aesthetics. And such affinities prolonged past sculpture: Jewish viewers to the Sistine Chapel reinterpreted the ceiling as a manifesto of prophetic socialism, without its Christian parts. in accordance with Biemann, the phenomenon of Jewish self-recognition in Michelangelo's paintings provided a substitute for the failed supplies of the German enlightenment. via this unforeseen discovery, he rethinks German Jewish historical past and its connections to Italy, the Mediterranean, and the artwork of the Renaissance.

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Condivi, Vita di Michelagnolo Buonarroti, forty seven. 112. Vasari, Vita di Michelangelo, 26. 113. Hippolyte Taine, Voyage en Italie, vol. 1 of A Rome (Paris: Éditions Complexe, 1990), forty eight. 114. Karl Borinski, Die Rätsel Michelangelos: Michelangelo und Dante (Munich: Georg Müller, 1908), 123. one hundred fifteen. Romain Rolland, Michelangelo, trans. Frederick highway (New York: Duffield, 1915), 105–6. the interpretation is of an accelerated model of Vie de Michel-Ange, which Rolland released within the sequence l. a. maîtres de l’art in 1913. Rolland’s description of the Moses is, actually, absent within the prior variation. Freud had nice admiration for Rolland, as his letter to him of January 29, 1926, indicates: “Lange Jahre, ehe ich Sie sah, hatte ich Sie als Künstler und als Apostel der Menschenliebe geehrt [For a long time, even earlier than I met you, I valued you as an artist and as an apostle of affection for humanity]. ” Freud, Briefe, 1873–1939, 379. On different Jewish admirers of Rolland see Mark H. Gelber, “Complexities of Jewish identification: Stefan Zweig and Romain Rolland,” Transversal: Zeitschrift für jüdische Studien 7 (2006): 27–40. 116. Thode, Michelangelo und das Ende der Renaissance, three: 255. 117. Ibid. , 258. 118. Heinse, “Aphorismen: Von der Italienischen Reise,” Sämtliche Werke, eight. 1: 463–64. Even Ferdinand Gregorovius considered within the Moses the “Gestalt des Hebräertums. ” Ferdinand Gregorovius, Der Ghetto und die Juden Roms: Mit einem Geleitwort von Leo Baeck (Berlin: Schocken, 1935), seventy seven. 119. Freud, “Der Moses des Michelangelo,” 36. one hundred twenty. Freud, Moses and Monotheism, one hundred forty four. 121. Ibid. , 147. Freud, during this appreciate, rejected the then stylish “Muskeljudentum,” coined via Max Nordau in 1900 and taking pictures the will of Zionism to reconnect with the wonderful previous of Jewish “tiefbrünstige, strammgliedrige, kühnblickende Männer. ” Nordau, “Muskeljudentum,” Max Nordau’s Zionistische Schriften (Cologne: Jüdischer Verlag, 1909), 380. to place this in context with the language of nationalism see Alon Confino, “Freud, Moses, and smooth Nationhood,” in New views on Freud’s “Moses and Monotheism,” ed. Ruth Ginsburg and Ilana Pardes (Tübingen: Max Niemeyer, 2006), 165–75. 122. the main major of the veritable flurry of book-length stories on Jewish aniconism to emerge within the previous few years contain Lionel Kochan, past the Graven photograph: A Jewish View (New York: long island collage Press, 1997); Kalman Bland, The Artless Jew: Mediaeval and sleek Affirmations and Denials of the visible (Princeton, NJ: Princeton collage Press, 2000); and Margaret Olin, The country with no artwork: reading sleek Discourses on Jewish artwork (Lincoln: college of Nebraska Press, 2001). 123. in truth, as Michael Mack has lately argued, Freud sought to supply another model of the German enlightement, reversing the stakes of the “savage Jew” and the “tame Gentile. ” See Michael Mack, “Freud’s different Enlightenment: Turning the Tables on Kant,” New German Critique eighty five, certain factor (Winter 2002): 3–31. 124. Peter Armour, “Michelangelo’s Moses: A textual content in Stone,” Italian stories forty eight (1993): 18–43, esp.

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