Introduction
The notion of self-invention appeared in the times of romanticism. It usually states that adolescence is obviously a time of insurgence in which one “finds oneself,” the plan that the best path to reliance is throughout personal preference.
The self-invention by the German Jewish is regarded to start for the works by Abraham Mendelssohn and his “Jerusalem” in particular.
He dedicated himself to technicalities and was the first German who pursued studies in this focus in England and France. He placed lots of positions all through his life span.
Mendelssohn’s “Jerusalem”
Mendelssohn’s “Jerusalem,” was claimed to show frequent similarities with Spinoza’s “Tractatus Theologico-Politicus,” but attains completely conflicting outcomes, contracts in the first piece with the connection of Government and Church, both of which, though having dissimilar aims and methods, should endorse human gladness. According to Mendelssohn, the Church has no privilege to hold material goods, and Church law is fundamentally opposing to the origin of religion. He again resisted actively the right of forbid and ex-communication, and was the primary, no less than in Germany, to beg for the division of Church and State, and for the liberty of faith and principles. Then, he deals with Judaism, which he regarded as rather contradictory to Christianity, no doctrine whose reception is required for salvation. Judaism is no disclosed religion in the standard meaning of the term, but only disclosed legislation, laws, directives, and regulations, which were supernaturally given to the Jews through Moses. Mendelssohn did not distinguish wonders as confirmations of everlasting truths, nor did he devise notions of faith. As a result, he very inquisitively classified the traditional law as “a kind of summons, livelihood, speeding up the brain and heart, full of sense, and having the neighboring similarity with tentative religious information.” This is the permanent connection that is everlastingly to combine all those who are natural into Judaism.
The notion of self-invention for him was meant to describe the evidence of the divine authority, and the righteousness of the Church’s power in the state.
Solomon Maimon
Another author, who devoted his life to the matters of self-invention among German Jewish was Solomon Maimon. His life and works leave readers and researchers a bit puzzled. It is, indeed, a good foreword into the issues of world Judaism, the spread of Jewish all over the world, life and consideration, collecting a lot of erudite data and information about him.
Solomon Maimon in his life got a Jewish religious education and was prejudiced by the Talmudic convention and principally by Maimonides. Traveling through Germany, he got to Berlin in 1779 and later went to school in Hamburg. An important critic of Immanuel Kant, Maimon argued that the “obsession in itself” was to be realized not as an outside entity underlying occurrences but as something inhabiting in realization, a limit of the probable cognition of an object. Maimon imagined the idea of a countless motive, which he from time to time realized as a boundary of realizing but tended to stare as an ontological article.
Rahel Varnhagen
Rahel Varnhagen was a German writer of Jewish tumble who held one of the most famous beauty salons in Europe throughout the late 18th and early 19th centuries. According to the Jewish Encyclopedia (1906), “Rahel always demonstrated the greatest attention in her previous coreligionists, attempting by word and action to improve their position, particularly all through the anti-Semitic eruption in Germany in 1819. On the day of her funeral, Varnhagen sent a significant sum of currency to the Jewish deprived of Berlin.”
Some authors, reminding her in their work, stated, that she hated her Jewish backdrop and was persuaded it had disillusioned her life. For much of her mature life, she was what would later be called self-hating. Her intervening wish was to liberate herself from the fetters of her nativity; since, as she thought, she had been “pushed out of the world” by her genesis, she was established to flee them. She never actually thrived. In 1810, she transformed her surname to Robert… And in 1814, after the death of her mother, she changed. But her ethnic backdrop continued to trouble her even before her very death. She regarded her origins as a nuisance, a slow hemorrhage to death.
Friedrich von Schlegel
At the age of fifteen, he was apprenticed to a banker in Leipzig. However, the work in no way interested him and in 1790 he entered the University of Göttingen, where he researched law for a year. He then went on studying at the University of Leipzig. After moving to his brother August Wilhelm in Jena, Schlegel began to develop his aesthetic ideas of romanticism. He heartened the merge of dissimilar literary forms and enhanced the idea of idealistic irony, which completed the disparity among the shaped work and the writer’s suggestion. The fact is that he and his brother in no way related their works to the ideas of Jewish, but being ethnically Jewish, they are regarded as the people, who popularized their ethnicity as the philosophers, and the contributors to the idea of romanticism.
Dorothea Schlegel
She is the eldest daughter of Moses Mendelssohn. On report of her superior intelligence and her rather masculine environment she was even in her youth the leader among her friends.
While still Schlegel’s wife, she created a literary project in the novel “Florentine”, which was published anonymously, and which was regarded the best creation of the romanticists in the sphere of literature. Below Schlegel’s name her variant of the old German metrical account “Lother und Maller” (Frankfort-on-the-Main, 1805) emerged, and the conversion of Madame de Staël’s “Corinne” (Berlin, 1807). From Old French, she translated the “Gesch. des Zauberers Merlin” in Schlegel’s “Sammlung Romantischer Dichtungen” (Leipsic, 1804), and she supplied several articles, signed “D,” for the periodical “Europa,” which Schlegel edited. Later she swapped the pen for the spine. “There are,” she said, “too many books in the world; but I have never heard that there are too many shirts.” Thus, Clio knows her as another romance writer, who had Jewish origins. The notions of Jewish self-invention were meant not only to attract the world’s attention to the Jewish issue (it is necessary to mention, that it was not so burning at that time), but mainly to contribute to the world’s science, philosophy, and classic literature.