Thesis is focused on analysing the content of anti-Semitic materials and its aim is to find out how the amount of such materials was changing in three chosen newspapers which had been legally published in Protectorate Bohemia and Moravia in the period March 1939 - September 1941. Those materials have been divided into categories according to the character of their content. In the thesis, there is mentioned how the amount of anti-Semitic materials changed inside each category. In the conclusion, the single results of each daily are compared here.

The theme of academic anti-Semitism has been much discussed recently in histories of the interwar period of the University of Vienna, in particular its Faculty of Law and Policy Sciences. This paper complements these studies by focusing in this regard on the economics chairs at this faculty and, more generally, on the fate of the younger generation of the Austrian school of economics. After some introductory remarks the paper concentrates on three case studies: the neglect of Mises in all three appointments of economics chairs in the 1920s; the anti-Semitic overtones in the conflict between Hans Mayer and Othmar Spann, both professors for economics at the faculty; and on anti-Semitism as a determinant of success or failure in academia, and consequently of the emigration of Austrian economists. Finally, we have a short look at the development of economics at the University of Vienna during and after the Nazi regime. (author's abstract) / Series: Department of Economics Working Paper Series

O presente estudo procura compreender Edith Stein (1891-1942), personagem emblemática do século XX, através de uma perspectiva histórica, psicanalítica e de um método hermenêutico. De origem judaica, nascida em Breslau, Prússia, dedicouse aos estudos filosóficos e ao magistério. Foi aluna de E. Husserl e realizou importantes investigações fenomenológicas, em várias áreas. Discriminada por ser mulher e judia, não pôde seguir uma carreira acadêmica, apesar de suas importantes contribuições teóricas. Converteu-se ao catolicismo tornando-se monja carmelita descalça. Foi presa pela polícia nazista e assassinada em Auschwitz, na câmera de gás, em 1942. Beatificada pelo Papa João Paulo II em 1998, tornou-se co-patrona da Europa. Neste trabalho busquei, através de seu idioma pessoal, as raízes que fecundaram o seu pensamento e a maneira como tentou responder às questões cruciais que a habitaram como mulher, filósofa, judia-católica, vivendo a tensão entre o judaísmo e o catolicismo. As principais fontes utilizadas foram sua autobiografia, cartas, obras e escritos diversos, assim como a literatura produzida sobre ela e sua época, além de material iconográfico. / The focus of this research is to understand Edith Stein (1891-1942), an iconic XX century figure, using historical and psychoanalytical perspectives as well as an hermeneutical method. From Jewish origin, Stein was born in Breslau, Prussia, studied with E. Husserl and developed important phenomenological investigations, in education, womanhood, philosophy, theology and mystic. However could not be an academic because of discrimination against both women and Jews. Subsequently she converted to Catholicism and even became a Carmelite monk, neither of which was enough to escape persecution of the Nazis. She flew to Holland, but was arrested by the Gestapo, taken to Auschwitz concentration camp in 1942, where her life ended in a gas chamber. She was beatified by Pope John Paul II in 1998. This work examines the roots and influences of her theoretical contributions as well as the way she answered the fundamental human questions that she dealt with during her lifetime as a woman, a philosopher and a Christian-Jew. The main sources are Steins autobiography, letters, writings and other literature dealing with her life and times.

A tese propõe-se explicar as peculiaridades do conceito de ideologia na obra de Adorno, entendo-o como conceito central na filosofia adorniana. Para tanto, procura-se em primeiro lugar apresentar uma reinterpretação da articulação entre mito e Aufklärung tal como exposta no livro Dialektik der Aufklärung, a fim de se caracterizar o quadro histórico geral em que se coloca o problema para Adorno. A partir disto, são então analisados os fenômenos principais da reversão da Aufklärung em mito: o antisemitismo e a indústria cultural. Quanto ao primeiro, discutem-se os textos de Adorno produzidos no âmbito do Projeto de Pesquisa sobre o Anti-Semitismo e os Elementos do Anti-Semitismo buscando-se obter as bases psicológicas e sócio-econômicas do fenômeno e, através disto, o diagnóstico adorniano da contemporaneidade. Os resultados deste trabalho são então utilizados na análise da indústria cultural como forma por excelência da ideologia no capitalismo tardio. / The thesis proposal is to explain the peculiarities of the concept of ideology in Adorno s works, understanding it as a central concept in the Adornian philosophy. To do so, first it is presented a reinterpretation of the articulation between myth and Aufklärung as it is explained in the book Dialektik der Aufklärung, in order to define the general historical frame in which the issue presents itself to Adorno. After this, anti-semitism and culture industry, the main expressions of the reversion of Aufklärung to mythology, are then analyzed. Regarding the former, the texts written by Adorno within the Research Project on Anti-Semitism and the Elements of Anti-Semitism are discussed, in order to search for the psychological and socio-economic basis of both Fascism and anti-semitism and, through this, present the Adornian diagnosis of the contemporaneity. The results of this work are then used in the analysis of the culture industry as the main form of ideology in the late capitalism.

This thesis is a study and analysis of Nazi propaganda, specifically focusing on the medium of film. Throughout Hitler’s Third Reich, propaganda played a vital role in maintaining popular support for the party platform in addition to fueling the convictions of the Nazi elite. There are three main divisions to this study. First, an overview of the structure and organization of Nazi Germany and particularly The Ministry of Public Enlightenment and Propaganda will be given, followed by an exploration of the origins and evolution of anti-Semitism in the Third Reich. Last, two Nazi anti-Semitic propaganda films will be analyzed to exemplify the whole of Nazi propaganda. Specifically, an emphasis will be made that these films played a significant role in solidifying and sustaining the mentalities and actions desired by the Nazi regime. Consequently, these films can be correlated to historical events which occurred before and after 1940.

This is an analysis of how fin-de-siècle Vienna and its mayor, Karl Lueger, influenced the development of Adolf Hitler’s worldview. The works of many authors were consulted in conjunction with newspapers and memoirs of the period in order to gain a better understanding of what the environment of the Austrian capital was like in the fin-de-siècle period. Several of Vienna’s political, social, and artistic facets are analyzed in an attempt to prove that the general atmosphere of the city influenced Adolf Hitler greatly during his formative years. It is concluded that while Adolf Hitler’s Weltanschauung did not completely crystallize until after World War I, much of what contributed to his personal and political ideology resulted from his personal experiences in Vienna.

This research consists of three separate studies, which examine these texts in the order they were written, exploring the myriad cultural, political, religious and legal forces situated in the time and place where the texts were created to determine what forces may have influenced their authors in depicting the Jews the way they did. In the first study of the epic Poema de mio Cid, I focus on the legal quandary about whether the Cid should have repaid the two Jewish moneylenders from Burgos who gave him a loan for his military campaign. I examine the anti-Jewish canon and secular laws from this era, particularly those dealing with usury, and explore how the Castilian kings’ flouting of these laws created hostility and, in one telling instance, violent attacks against Jews from Christians who were angry about royal favoritism of the Jews. I compare the twelfth century attacks against an unpopular king and his royal property – the Jews – to the Cid’s deception of Raquel and Vidas, arguing the Campeador’s trick was also a way of inflicting harm on an unpopular king and his royal property, the Jews. I also examine the interrelationships between the increasingly hostile anti-Jewish laws and the Christian’s anti-Jewish social stances and attitudes, exploring how both the legal context and social and cultural contexts could have informed the poet in his portrayal of the two Jews in the text. In the second study, I focused on the various Jewish messianic prophecies detailed in the writings of twelfth century Jewish philosopher Moses Maimonides that existed in Spain during the time the Toledan liturgical drama Auto de los reyes magos was written and performed to see if they may have influenced how the unknown author negatively depicted the Jewish rabbis and members of Herod’s court in the play’s final two highly original scenes. The portrayals of the Jews’ eschatological confusion, I show, may have been created to stop Jews, considered vital to Toledo’s growth and stability, from following contemporary messianic prophecies and migrating to the Holy Land. In the final study, I focus on Gonzalo de Berceo’s caustic representations of Jews in Milagros de Nuestra Señora to determine if his harshly negative portrayals of Jews were a way to deflect attention from the papal-sanctioned clerical reforms that targeted heresy, including clerical abuses in the Benedictine Order, and caused Berceo’s beloved “black monks” to lose substantial funding and power in the Church. By portraying Jews and their behavior as real heresy and as the biggest threats to Christianity, Berceo underscores that clerical abuses and sins of the flesh are less problematic and pardonable.

This work traces the relationship of Jews to African-Americans in the process of Jews attaining whiteness in the 20th century. Specific attention is paid to blackface performance in The Jazz Singer and the process of identification with suffering. Theoretically this work brings together psychoanalytic theories of projection, repression and masochism with afro-pessimist notions of the libidinal economy of white supremacy. Ultimately, I argue that in its enjoyment and its masochism, The Jazz Singer empathizes with blackness both as a way to assimilate into white America and express doubt at this very act.

Uppsatsen handlar om hur fyra judiska personer upplever antisemitism i Sverige. De har svarat på frågor som rör två teman, antisemitism och Israelkritik/antisionism. Informanterna har inte personligen utsatts för antisemitism i stor utsträckning, däremot upplever de att antisemitismen finns mer utbrett på andra platser i Sverige. Israelkritik upplever de enbart som antisemitism när den är obalanserad och när media anklagar judar kollektivt för vad som sker i Israel/Palestina. Sionism ser de dock ingen anledning till att kritisera eftersom den handlar om ett judisk självbestämmande. Ett par av informanterna anser att sionism är så starkt förknippat med judisk tradition att antisionism per automatik blir judefientlig. / The essay is about how four Jewish people experience anti-Semitism in Sweden. They answered questions related to two themes, anti-Semitism and Israel Criticism / anti-Zionism. The informants have not personally been subjected to anti-Semitism widely, but they feel that anti-Semitism is more prevalent in other parts of Sweden. Criticism of Israel is experienced as anti-Semitism when it is unbalanced and when the media blames Jews collectively for what is happening in Israel / Palestine. They see no reason to criticize Zionism because it is about a Jewish self-determination. A couple of respondents believe that Zionism is so strongly associated with Jewish tradition that anti-Zionism automatically becomes hostile towards Jews.

The purpose of this thesis is to examine Holocaust denial and professional historiography. Although much has been written about both subjects, the issue of distinguishing between them seems to have been largely ignored. They are, however, linked because of the way deniers conduct their business: in the attempt to make credible the claim that the Holocaust never happened, deniers mimic the styles and conventions traditionally employed by professional historians. Using footnotes and writing in the third person, deniers hope to get the surface right and make their readers believe their work. But appearances are deceiving, for deniers do not do history and are not historians. Theirs is a claim that defies morality and any sense of historical reality. Professional historians, while undoubtedly recognizing the moral bankruptcy of deniers and certainly not accepting their work as historical writing, have failed to make evident enough that deniers are not historians. Moreover, those who have attempted to refute deniers and not often have these been professional historians have usually done so on the basis of evidence: they have gone back to the data and shown how deniers have falsified or misrepresented it. While there is nothing necessarily wrong with that method, my own tack is different. At the same time as I take for granted the fact that deniers are not historians, what I aim to do is show how that is the case. Thus, this is partly a way beyond factual analysis, and partly the framework for factual refutation should it ever become necessary. Until deniers do history, however, evidence-based refutation is not necessary, and this very recognition should be implicit and explicit in any examination of Holocaust denial. My hope is to make this clear in three distinct but nevertheless related chapters. The first is about the evolution of Holocaust denial and how deniers have, especially in recent years, attempted to convey the appearance of legitimate scholarship. In the second, I focus on competing narratives as part of my effort to show that the appearance of denial literature is just part of deniers mode of deception. There is a major difference between competing narratives that are compatible historical narratives vs. historical narratives and between competing narratives that are incompatible historical narratives vs. denial literature. Drawing comparisons between the two should make more evident the genre-specific characteristics of history-writing and Holocaust denial. They are not, and can never be, the same, no matter how much deniers may try to convince us otherwise. But what to do about this dichotomy? That question is largely the basis for my third chapter. It is my contention that turning to the evidence cannot be the only method by which to distinguish between history and denial. More is required to convince others of the falsity of deniers claims, and for me this is a larger issue, one that must take into account not just how but also why we write about the past. Lost is the sense that there is an ethical component to history-writing, specifically as this relates to events like the Holocaust, the issues surrounding which seem to require no less than a general notion of right-wrong. Judging between accounts thereby takes on a more meaningful role in the sense that focusing solely on issues of true-false tends to minimize the importance of the Holocaust as lesson. So, too, I think, does this lend itself rather easily to the disconcerting placement of post-modernism/relativism and Holocaust denial under the same sign. That is, Holocaust denial is untrue, and because post-modernists are often condemned precisely because they question the very notions of truth and objectivity in historical writing, deniers and post-modernists are often linked. However, such a narrow focus risks missing the forest for the trees. Instead of looking solely at how post-modernism threatens the truth, history would be better served through the use of post-modern concepts in order to make more evident the ethical component of the discipline of history. In fact, this is what a number of scholars from other disciplines have suggested, for it is in the meaning of the Holocaust the Holocaust as lesson that we have the best prevention against denial. Our discipline, after all, is comprised of much more than facts. The more effectively we impart this to students and readers, the better the chance they will understand who historians really are, what they really do, and why it is important. This alone should make clearer the idea that deniers are not historians, and that what they say is wrong on much more than just a factual level.