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In his 1984 article "Marxism vs. the Jews" for Commentary, English journalist Paul Johnson references the second part of Marx's essay as evidence of Marx's antisemitism: [4] [16] Let us consider the actual, worldly Jew – not the Sabbath Jew, as Bauer does, but the everyday Jew.
The Islamic prophet Muhammad's views on Jews were formed through the contact he had with Jewish tribes living in and around Medina.His views on Jews include his theological teaching of them as People of the Book (Ahl al-Kitab), his description of them as earlier receivers of Abrahamic revelation; and the failed political alliances between the Muslim and Jewish communities.
Marxism includes a complex array of views that cover several different fields of human knowledge and one may easily distinguish between Marxist philosophy, Marxist sociology and Marxist economics. Marxist sociology and Marxist economics have no connection to religious issues and make no assertions about such things.
Karl Marx replied to Bauer in his 1844 essay On the Jewish Question. Marx repudiated Bauer's view that the nature of the Jewish religion prevented assimilation by Jews. Instead, Marx attacked Bauer's very formulation of the question from "can the Jews become politically emancipated?" as fundamentally masking the nature of political emancipation ...
Islam, in Asfendiarov's mind, was nothing but the event that triggered off the social expansion of the Arab tribes, uniting the tribes to break the isolation of Arabia. It was an “unconscious impulse”, an “almost secondary reason” for the movement of the tribes. Islam should therefore be understood as an economic movement of the tribes ...
The Slovenian philosopher Slavoj Žižek has argued that the term Judeo-Muslim to describe the middle-east culture against the western Christian culture would be more appropriate in these days, [66] claiming as well a reduced influence from the Jewish culture on the western world due to the historical persecution and exclusion of the Jewish ...
There is considerable debate about the nature of antisemitism in Islam, including Muslim attitudes towards Jews, Islamic teachings on Jews and Judaism, and the treatment of Jews in Islamic societies throughout the history of Islam. Islamic literary sources have described Jewish groups in negative terms and have also called for acceptance of them.
It is therefore clear that historic Muslim-Jewish relations are contingent upon an acceptable political situation between Muslims and Jews, and that when this is reached, relations are generally sound. Once this breaks down, however, there is a complete breakdown between Muslims and Jews at large.' [18]