HIST OF THE JEWS IN MOD WRLD,A(ISBN=9781400030972) 下载 pdf 电子版 epub 免费 txt 2025

　　The distinguished historian of the Jewish people, Howard M.

Sachar, gives us a comprehensive and enthralling chronicle of the

achievements and traumas of the Jews over the last four hundred

years.

Tracking their fate from Western Europe’s age of mercantilism in

the seventeenth century to the post-Soviet and post-imperialist

Islamic upheavals of the twenty-first century, Sachar applies his

renowned narrative skill to the central role of the Jews in many of

the most impressive achievements of modern civilization: whether in

the rise of economic capitalism or of political socialism; in the

discoveries of theoretical physics or applied medicine; in “higher”

literary criticism or mass communication and popular

entertainment.

As his account unfolds and moves from epoch to epoch, from

continent to continent, from Europe to the Americas and the Middle

East, Sachar evaluates communities that, until lately, have been

underestimated in the perspective of Jewish and world history—among

them, Jews of Sephardic provenance, of the Moslem regions, and of

Africa. By the same token, Sachar applies a master’s hand in

describing and deciphering the Jews’ unique exposure and functional

usefulness to totalitarian movements—fascist, Nazi, and Stalinist.

In the process, he shines an unsparing light on the often widely

dissimilar behavior of separate European peoples, and on separate

Jewish populations, during the Holocaust.

A distillation of the author’s lifetime of scholarly research and

teaching experience, A History of the Jews in the Modern World

provides a source of unsurpassed intellectual richness for

university students and educated laypersons alike.

From the Hardcover edition.

Foreword

I The Jew as Non-European

II A Glimmering of Dawn in the West

III An Ambivalent Emancipation in the West

IV Incarceration: The Jews of Tsarist Russia

V The Triumph of Emancipation in the West

VI Jews in an Emancipated Economy

VII The Impact of Western Culture on Jewish Life

VIII A Sephardic-Oriental Diaspora

IX The Rise of Jewish Life in America

X False Dawn in the East: Alexander II and the Era of

“Enlightenment”

XI Russian Twilight: The Era of Pogroms and May Laws

XII A Migration of East European Jewry: 1881–1914

XIII The Onset of Modern Antisemitism

XIV The Mutation of Racism

XV The Rise of Zionism

XVI The Evolution of Jewish Radicalism:Tsarist Russia

XVII Socialist “Internationalism” in Western Europe: The Trauma of

World War I

XVIII The Triumph of Bolshevism

XIX The Balfour Declaration and the Jewish National Home

XX The Legacy of Progressivism: Immigrant Jewry in the United

States

XXI Successor States and Minority Guarantees: 1919–1939

XXII The Triumph of East European Fascism

XXIII A Final Symbiosis of Jewish and Western Culture

XXIV A Climactic Onslaught of Postwar Antisemitism

XXV The Triumph of Nazism

XXVI The Quest for Sanctuary: 1933–1939

XXVII The Holocaust of European Jewry

XXVIII The Final Solution and the Struggle for Jewish

Survival

XXIX The Birth of Israel

XXX Eastern Jewry in the Postwar: A Failed Convalescence

XXXI A Precarious Revival in Western Europe

XXXII The Jews of British Commonwealth

XXXIII A Latin Israel in the Southern Hemisphere

XXXIV The Efflorescence of American-Jewish Community

XXXV The Jewish State and World Jewry

XXXVI Israel, the United States, and the Struggle for Soviet

Jewry

Afterword

Bibliography

Index

　　　Dr. Sachar received his undergraduate education at Swarthmore

and took his graduate degrees at Harvard. He has taught Modern

European, Jewish, and Middle Eastern history, and lived in the

Middle East for six years, two of them on fellowship, the rest as

founder-director of Brandeis University's Hiatt Institute in

Jerusalem. Dr. Sachar has contributed to many scholarly journals,

is the author of numerous books, and the editor of the

thirty-ninevolume The Rise of Israel: A Documentary History. He

serves as Charles E. Smith Professor of history at George

Washington University, is a consultant and lecturer on Middle

Eastern affairs for numerous governmental bodies, and lectures

widely in the United States and abroad.

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　　The Jew as Non-European

　　A Tremulous Minority In the eighteenth century, a majestic

silhouette of battlements and spires greeted the traveler who made

his way down the valley of the lower Main River. It was the profile

of Frankfurt, one of the four remaining free cities of the Holy

Roman Empire, and one of the German world’s three most important

commercial entrep?ts. Frankfurt’s cobblestoned streets teemed with

movement, with shouting hucksters, bawling cattle driven in for

sale and slaughter, rattling vegetable carts pushed along to

market, paunchy burghers and weather-beaten farmers arguing the

cost and quality of produce. But as the traveler continued down the

main Sachsenh?user Bridge into the city’s principal business

center, pausing occasionally to sample the wares in shops and

pavilions, stalls and warehouses, he found his way barred by the

B?rheimertor, a large wooden gate demarcating still another townlet

within the larger urban area, a ganglion of twisting alleys,

ramshackle storefronts and cramped apartment structures. The gate’s

solitary entrance, guarded by an armed warden, suggested that a

prison community may have been locked inside. The notion was not

entirely far-fetched. The little enclosure was the Judengasse, the

ghetto of the Jews.

　　The ghetto of Frankfurt-am-Main, and comparable enclaves in

scores of other towns and cities throughout West-Central Europe,

evinced a central fact of Jewish life well into the Modern Era.

This was the Jews’ indeterminate status as non-Europeans. It is

fair to speculate, then, whether the Jews were foreigners or

interlopers. Were they voluntary immigrants newly arrived from

other lands or continents? Or had they been transported to Europe

as captives, as African slaves had been imported to the New World?

None of these descriptions would have been apt. The Jews were

neither recent slaves nor recent immigrants. Most, rather, were

descended from ancestors who had lived on European soil for many

hundreds of years, in some instances as far back as the Roman

Empire. In the German world, their settlement traced back at least

to the eleventh century, and in Frankfurt itself to the twelfth

century, when some two hundred Jews took up residence in the

squalid little encinture beyond the B?rheimertor. Even this initial

settlement in Frankfurt was intermittently curtailed. In the

fourteenth century, the city’s inhabitants, and those of other

German communities, were ravaged by the bubonic plague. Afterward,

it became the custom to attribute the “Black Death” to the Jews,

the “wizards,” the “devils,” who had survived the epidemic in

inexplicably greater numbers than their neighbors (possibly owing

to Judaic hygienic regulations). In their fear and rage, local

populations in ensuing years hurled themselves into a succession of

anti-Jewish massacres. Those Jews who escaped Christian mobs fled

eastward, most of them ultimately to settle in Polish and other

Slavic territories (p. 9ff.).

　　In the sixteenth century, small numbers of Jews ventured a return

to Central Europe. Their reception was not congenial—not in an age

of religious turmoil. This time, they encountered the animus of

Protestant Reformers and Catholic Counter-Reformers alike. The

obloquy that attached to their presence was revealed in an obscene

sixteenth-century graffito carved into Frankfurt’s ghetto wall. It

revealed a trio of Jews debasing themselves around a sow. As one

Jew suckled at the animal’s teats, another (in rabbinical garb)

lifted the Judensau’s tail, allowing the third (also a rabbi) to

drink the animal’s excrement. Several feet higher on the ghetto

wall an even more repellent carving appeared, this one of a dead

baby, its body punctured by countless miniature knife wounds, and

beneath its corpse an array of nine daggers. The caption read, “On

Maundy Thursday in the year 1475, the little child Simon, aged two,

was killed by the Jews.” The inscription alluded to the death of

Simon of Trent, allegedly a victim of Jewish “ritual murder.” In

Frankfurt, these graphic expressions of Jew-hatred dated back at

least to the fourteenth century, and in France to the twelfth

century, when the myth first became current that Jews were enjoined

by their religion to slay Christian maidens and children, whose

blood was presumed necessary for the Passover festival. Thus

diabolized, most Jews would not risk setting foot in Central Europe

until the latter seventeenth century. Only then, with religious

passions largely exhausted following the carnage of the Thirty

Years’ War, did Habsburg Emperor Ferdinand III allow substantial

numbers of Jews to resettle in Prague and Budapest and in such

imperial “free” cities as Frankfurt; and other German princes also

then relaxed their bans on Jews.

　　Nevertheless, throughout the Habsburg Empire and the German

principalities alike, numerous towns, districts, and duchies

continued to exclude Jews. Some municipalities admitted Jews, some

did not. Even in Leipzig, where Jews played an important role in

the city’s great fairs, it was not until 1713 that a single Jewish

family was permitted to settle permanently, and forty more years

passed before a second one was admitted. Official policy was

continually in flux. Vienna’s tiny nucleus of Jews was expelled in

1670. Although several Jewish families were readmitted five years

later, it was not until 1748 that Jews were allowed to form an

organized community in the Austrian capital. Even where the various

governments of Central and Western Europe allowed a certain

incremental Jewish resettlement, their reasons were narrowly

pragmatic. Barred from access to the feudal land system of Europe,

Jews over the centuries had generated a compensatory vocational

experience in trade and moneylending. Determined to exploit this

Jewish talent for producing liquid wealth, substantial numbers of

rulers were willing intermittently to protect “their” Jews as

dependable sources of taxes and loans. Thus, Habsburg Emperor

Ferdinand II, although a militant early-seventeenth-century

defender of the Counter-Reformation, was unwilling to dispense with

Jewish funds for his military campaigns. Neither would Protestant

kings and dukes. It was strictly as a quid pro quo for their money,

therefore, that Jewish communities were allowed to revive in a

succession of Protestant and Catholic dominions. By the mid-1700s,

the Jewish demography in Central and Western Europe may have

approached 300,000–400,000. These included approximately 165,000 in

the German states; 35,000 in Habsburg Bohemia, Moravia, as well as

in the city of Vienna; 80,000 in Hungary; 40,000 in France; 80,000

in the Dutch and Belgian Netherlands; and 8,000 in England.

　　A People in Quarantine

　　For the privilege of return, however, the Jews paid a price that

transcended loans and taxes. Responding to the demands of clergy

and of local guild members, state and local governments limited

Jews to vocations disdained by gentiles. For this reason, perhaps

as many as three-fourths of the Jews in Central and Western Europe

were limited to the precarious occupations of retail peddling,

hawking, and “street-banking,” that is, moneylending. Some Jews

managed to earn enough to establish small shops. Most did not. In

their struggle for a livelihood, they generated a sizable

underclass of beggars, fencers, pimps, even robbers, thereby

creating a self-fulfilling gentile scenario of Jews, one that would

be endlessly invoked by Jew-haters throughout the late eighteenth

and nineteenth centuries.

　　These constraints must be judged in the context of their time, of

course. If Jews possessed fewer rights than did their urban

Christian neighbors, they also bore fewer obligations and enjoyed

more privileges than did Europe’s peasant masses. Even in

comparatively prosperous Western Europe, most villagers remained

bound to the soil. In 1689 a French commentator, Jean de La

Bruyère, described his nation’s peasantry as “savage-looking beings

. . . black, livid, and sunburnt. . . . They seem capable of

articulation and, when they stand erect, they display human

lineaments. They are in fact men. [Yet] they retire at night into

their dens, where they live on black bread, water and roots.” As

late as the eighteenth century, French and German peasants were

encumbered by a wide variety of tailles, tithes, decimes, and

quitrents, obliged to pay tolls and dues at bridges and fairs, to

labor on the king’s roads, to serve in militias, to purchase their

staples from royal monopolies. In contrast, the Jews were better

off. Although burdened with arbitrary restrictions and taxes that

often were little short of crippling, they were spared the

obligation of feudal military service. They could move reasonably

freely from place to place. They were allowed in effect to govern

themselves (pp. 8–9). These were not trivial privileges.

　　Nevertheless, even in a Europe not lacking in afflictions and

injustices, there remained constraints on Jewish life that

eventually became insupportable. One of these was the ghetto. These

walled slum-shanty neighborhoods effectively barred Jews from all

but the narrowest, commercial—daytime—interaction with the gentile

citizenry. It had not always been so. The first Spanish and Italian

ghettos of the late medieval era actually had been requested by the

Jews themselves as private, self-governing “territories.” Be- yond

trading hours, after all, what need or desire could Jews have had

for contact with the hostile Christian world? Who would have

imagined in those earlier years, when populations were small and

plague-decimated, that in time the ghetto would become dangerously

overcrowded? By the mid-sixteenth century, however, the ghetto more

commonly was imposed f...

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媒体评论

　　"A rich and balanced account. . . . There is no other book

that attempts, as this one does, to recount the history of the Jews

in modern times in all its geographical variation and breathtaking

disparity." –Washington Post Book World

　　"Magisterial . . . Sachar situates Jews on a global stage. . . .

[He] relates an immensely complex story with precision and

learning." –New York Times Book Review

　　"[Sachar’s book features] an erudition that is confidently and

casually displayed, a range of topics covered with crisp lucidity,

and sentences whose cadences effortlessly sweep the reader along."

–The Boston Globe

　　"Like all of Sachar's books, this too is comprehensive,

illuminating, and readable. He weaves Jewish history through the

intricacies of modern developments with a magisterial sweep."

–Shlomo Avineri, Professor of Political Science Emeritus, The

Hebrew University

　　"A magnum opus....comprehensive, analytical, and written in a

felicitous style....The book is a must. Both the lay and specialist

reader will be richly rewarded." –Isaiah Friedman, Professor of

Modern History Emeritus, Ben-Gurion University

　　"This learned, sweeping, panoramic view of the Jewish experience

in modernity will long remain...the standard history of this

period." –Alfred Gottschalk, President Emeritus, Hebrew Union

College-Jewish Institute of Religion

　　“In this expansive and magisterial history of the Jews in the

modern world...this distinguished historian and experienced teacher

has created a vibrant, highly readable text for students and

general readers alike." –Jehuda Reinharz, President, Brandeis

University

　　"This is the work of a lifetime, a magisterial study....a book

that all future histories of modern Jewry will be judged by."

–Jonathan Sarna, Chairman, School of Judaic and Near Eastern

Studies, Brandeis University

书籍介绍

The distinguished historian of the Jewish people, Howard M. Sachar, gives us a comprehensive and enthralling chronicle of the achievements and traumas of the Jews over the last four hundred years.

Tracking their fate from Western Europe’s age of mercantilism in the seventeenth century to the post-Soviet and post-imperialist Islamic upheavals of the twenty-first century, Sachar applies his renowned narrative skill to the central role of the Jews in many of the most impressive achievements of modern civilization: whether in the rise of economic capitalism or of political socialism; in the discoveries of theoretical physics or applied medicine; in “higher” literary criticism or mass communication and popular entertainment.

As his account unfolds and moves from epoch to epoch, from continent to continent, from Europe to the Americas and the Middle East, Sachar evaluates communities that, until lately, have been underestimated in the perspective of Jewish and world history—among them, Jews of Sephardic provenance, of the Moslem regions, and of Africa. By the same token, Sachar applies a master’s hand in describing and deciphering the Jews’ unique exposure and functional usefulness to totalitarian movements—fascist, Nazi, and Stalinist. In the process, he shines an unsparing light on the often widely dissimilar behavior of separate European peoples, and on separate Jewish populations, during the Holocaust.

A distillation of the author’s lifetime of scholarly research and teaching experience, A History of the Jews in the Modern World provides a source of unsurpassed intellectual richness for university students and educated laypersons alike.

From the Hardcover edition.

• 作者：咦哟柚 发布时间：2021-07-18 17:45:23

  苏联的小说确实有独特的魅力，因为之前有相似的思想支柱与发展。

  战争总是让人伤痛的话题，所以我并不认同那五月天春光之下短暂的放松的爱。

  因为感同身受，我无法原谅日本。但文艺作品，目的是反思战争给人带来的深层的改变、伤害，所以也理解。

  对苏联的看法与西方的看法，其实也更多的是“主观上的客观”，更多自己立场，但也不怪，时代之然也

• 作者：学工科的哲学家 发布时间：2021-12-27 18:18:43

  表里如一贴 我也想给某些人贴上 哈哈哈哈

• 作者：啊呜 发布时间：2010-11-13 18:35:37

  介绍性的东西。

• 作者：房顶上的猫 发布时间：2019-04-10 11:11:26

  必读书！本版本以中国社会科学出版社2008年版为蓝本进行修订，纸张质地柔软，翻阅便捷。一开始读刘老师关于清代北京旗人房契的研究，后来为了查论文引注从国图借出这本书，被篇幅吓坏。翻阅后感觉内容相当充分、扎实，遂购入一本通读。建议从第十章《文献研究》读起，第八章和第九章可能相对薄弱一点，毕竟刘老师不专做近代史（近代旗人社会的问题可以另写专书论述）。读刘老师文章的一贯感觉是，史料精密细致，考证详实，读起来非常放心，足见老学者的功力。

• 作者：nanaxxm 发布时间：2015-10-16 00:04:52

  一本在手走天下

• 作者：小太阳 发布时间：2017-12-09 14:50:51

  学习一下

• 元素与系统的差别——《认知红利》读后感

  作者：拿破仑 发布时间：2019-09-15 20:44:48

  说实话自己一直对自己不是很满意，希望自己能够在知识、能力、效率上都有更大的提升。在知乎上逛了很久，读了很多书，希望能进一步提升自己的思考水平、实操能力等等各个方面，希望将自己的各方面能力都有一个较大的提升，也希望自己能够实现更大的成就。

  为了达到提升自己的目的，读了很多篇文章，看了很多的书，也许和自己的阅读水平有关系，这些书、文章都变成了碎片，实际上并没有很好的得到利用，读过的这些书还没有完全变成自己的。在读《认知红利》这本书之前，其实自己还是有一些这种疑问的，包括在网上也有很多的批评或者质疑抄袭、copy等方面的声音，但是读了这本书以后，我实际上有很强烈的感觉，就是作者在书中提到的例子一样：元素与系统的差别，一台200万的法拉利，被撞毁以后值多少钱？元素没变，但是系统变了，变得只能卖出废铁的钱。其实我觉得这本书最大的价值就在这里，就是讲出了系统与元素的关系。

  说实话作者在书中讲过的所有知识，确实像大家在网上说的一样，都是别人讲过的，大家都看过，没有什么新意，但是这本书的最大价值，就是指出了如何将元素成长为系统!!!我想这就是本书最大的价值。用六个字分别说下：

  一、全面

  书中提到的很多方法，在别的书中都能找到，但难的是这本书把这些知识放到了一起，把这些知识作为元素，而且是围绕认知升级，把相关的元素比较全面的讲出来，原来读的可能都是碎片，但是你不知道如何应用，而这本书的最大价值，就是让我们知道这些元素可以被组成系统。

  二、可行

  不光讲了元素，而且告诉你怎么去实践，而且是能够实践下去的！这也是这本书最大的价值，希望我自己和读过这本书的更多的人都能够施行下去。

  自己之前其实已经在做建立自己的知识体系等方面的工作，但是从方法上还没有做到，作者给出了很好的示范，让我知道了如何建立自己的知识体系。让自己头脑一下子清楚了！而且读这本书的时候，很多地方都有这种感受，很多的问题一下子就想明白了!

  三、系统

  最高级的思维就是系统级，我原来其实也读过《系统之美》、《系统工程》，包括现在的工作中也在采用系统工程的思维，但是实际上自己也还没有完全搞明白框架思维和系统思维的区别，但读完这本书，突然明白了。如何把自己的思维从元素到框架，再到系统？我相信从方法论上讲，这本书讲的比较透彻了，下面就是如何再提升自己，真正的变成系统思维、系统化推行了。

  总而言之，这本书可以说是一个帮助我们认知升级、能力跃迁的一本非常好的，或者说，是真正的能够帮自己认知升级的一本好书，也希望有与我一样希望能够有进一步成长的同志们尽快的实现自己的目标！

• 心理咨询师讲述的故事——读《资询室的秘密》

  作者：药山 发布时间：2015-04-02 13:20:33