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L’article envisage la position des historiens médiévistes face à l’actualité de l’antisémitisme. Il traite de leur contribution à la réflexion sur la qualification des formes de l’hostilité antijuive et sur la longue durée dans laquelle ces formes s’inscrivent. C’est en effet dans la durée qui sépare le Moyen Âge de l’actualité que surgissent des échos que le médiéviste est mis en demeure de qualifier : récurrences, résurgences, adaptations, transformations, mutations ? En tenant compte des réflexions récentes sur les régimes de temporalité et de causalité historiques, l’article tente de montrer que la question du rapport entre formes héritées et formes contextuelles de l’hostilité antijuive rejoue du fait même de l’actualité et se trouve dominée, en conséquence, par la hantise de la téléologie. L’évolution des positions historiographiques de David Nirenberg, entre Violence et minorités au Moyen Âge (1996) et Anti-Judaism (2013), illustre la façon dont la perception du présent est susceptible d’affecter les choix de sources, de durées, de méthodes. Le cas du baptême forcé des enfants juifs permet enfin d’observer que, de même que la composante raciale a précédé l’antisémitisme contemporain (comme l’attestent les motifs médiévaux du fluxus sanguinis ou de la limpieza de sangre ), l’antijudaïsme religieux a persisté bien au-delà du monde chrétien et jusqu’au cœur du XXe siècle. L’analyse menée dans la longue durée révèle que la représentation du péril juif pour l’enfance qui étaye la question du baptême forcé des enfants juifs est une construction chrétienne apte à perdurer indépendamment du christianisme. Les liens implicites, mais manifestes, que les formes nouvelles de l’hostilité antijuive entretiennent avec l’histoire témoignent enfin de ce que la relation construite entre passé et présent n’est pas un pur artefact historiographique. The obsession of teleology in the medieval historiography of anti-Jewish hostility This paper deals with the position of medievalists confronted with modern anti-Semitism. It is about their contribution to the reflexion concerning the forms of anti-Jewish hostility and their permanence. As a matter of fact, it is in the long period of time from the Middle Ages to our days that echoes crop up which the medievalist finds himself compelled to assess: are they recurrences, revivals, adaptations, alterations, or mutations? By taking into account recent reflexions on historical regimes of temporality and causality, this paper aims at showing that the issue of the interplay between context and legacy regarding anti-Jewish hostility recurs because of current events and is dominated, accordingly, by the obsession of teleology. The evolution of David Nirenberg’s historiographical positions, between Communities of Violence (1996) and Anti-Judaism (2013), shows how the perception of present-day events may impact the choices of sources, temporality, and methods. The case-study of the forced baptism of Jewish children finally enables us to observe that in the same way as the racial component existed before modern anti-Semitism (as testified by the medieval motives of the fluxus sanguinis or the limpieza de sangre ), religious anti-Judaism persisted well beyond the Christian world and right into the middle of the 20th century. The study carried out in a long-term perspective reveals that the argument of Judaism being a danger for children, which supports the issue of the forced baptism of Jewish children, is a Christian construction that doesn’t require Christianity to be maintained. The implicit, but obvious connexions between the new forms of anti-Jewish hostility and the past ones finally show that the link established between past and present is not an outright historiographical artefact.

Badiou responds to the criticisms of Ricardo Nirenberg and David Nirenberg. It is already very unfortunate that his adversaries constantly confound--before blaming him for their confusion--mathematical notions as precisely different as sets, ordinals, and numbers. But the crucial point is obviously that the construction of Paul Cohen's generic extensions, the keystone of his entire apparatus concerning truths, is not in any way mathematically understood by his critics. They imagine that the introduction of a generic element into a model of set theory aims only at conserving the ordinals.

Napoleon's most famous innovation in his legendary military career was the use of the daunting Grande Armée with an emphasis on speed, maneuverability, and maintaining the offensive. Yet Napoleon understood that while skirmishes were won or lost on the battlefield, the real war lay in public perception. To that end, Napoleon used art and cultural treasures as part of his arsenal in order to create the perception of victory, regardless of the outcome of any particular campaign. Examining contemporary French artistic representations of Napoleon granting freedom of worship to religious groups, this article analyzes artwork as a tool for fashioning and communicating legal narrative. Popular visual arts are mined for meaning, painting a portrait of the legal and cultural setting of these creative works. The partisan artwork demonstrates how Napoleon's artists depicted freedom of worship as the freedom—granted to all faiths—to worship Napoleon. It is noted that Jews feature disproportionately in the Empire period's depictions of freedom of worship. This is surprising, as the Jewish community was numerically insignificant and hardly influential in Napoleon's realm. This article argues that in addition to broadcasting religious tolerance, Napoleonic artwork used Jews and symbols like Moses and tablets of law to fashion a narrative of law that foregrounded the legal legitimacy of Napoleon's rule: Napoleon's regime is legally just; the enlightened ruler affords rights and liberties to all his subjects; divine Napoleon is the new lawgiver.

In his final book, Moses and Monotheism (1939)--published shortly after he fled Nazi-occupied Vienna \"to go back to the earth in London, an important Jew who died in exile,\" as Auden wrote later that year--Sigmund Freud devoted some thoughts to \"the deeper motives of anti-Semitism,\" to which, like many of his contemporaries, he had good reason to give serious deliberation. Here, Horowitz discusses the traditions of anti-Judaism.

The unpredictable combination of liturgical materials from different moments in the Christian calendar adds another layer to the play's puzzles and slides into my second traffic pattern. Since the Sermon against the Jews with its procession of prophets was traditionally read during Christmastide, many have argued that the Jeu ď Adam would have been performed as part of that season's celebrations, maybe during the Feast of the Circumcision (January 1). [...]the Jeu ď Adam intertwines Jewish and Christian modes, as the stories of Adam and Eve, Cain and Abel are selectively retold, rearranged, expanded and augmented to make immediately legible a history of Christian exegesis on original sin, death and sexuality, the Incarnation and expected Redemption. [...]Figura (the figure of God) expounds on the proper relationships between humans, as between creature and Creator. According to the initial stage directions, each time a character mentions Paradise, he must point to it, and so the fallen Adam and Eve faithfully gesture back to all they lost.23 When they are expelled, Figura calls for a white clad angel bearing a fiery sword to guard the door to Paradise so that Adam and Eve no longer have the power \"to touch the fruit of life\": \"Ne de tocher li fruit de vie\" (516). According to Chaguinian's translation, in choro would designate the singers located in the choir (130).

At least since the age of democratic revolutions, a broad array of literary works has engaged with democracy as practice and ideal, and literature has contributed in fundamental ways to the unfolding of democratic thought. But in recent years \"democracy\" has become a suspect term, associated with \"neoliberalism,\" or it has been cast as a utopian horizon rather than considered as a flexible and contested concept. In \"Equality as Singularity: Rethinking Literature and Democracy,\" Sandra M. Gustafson explores the role of language and symbolization and the place of literature in the emergence of democratic thought. In a neopragmatist spirit that moves beyond critique to develop a larger framework of democratic meaning-making, she considers the theoretical writings of Pierre Rosanvallon on counter-democracy and the society of equals, and she identifies points of overlap and complementarity in Danielle Allen's work on the Declaration of Independence and democratic citizenship. Gustafson then turns to the fiction of Saul Bellow and Upton Sinclair to show how unresolved conflicts inherited from progressivism and social democracy resonate in contemporary political and literary theory. She suggests how the fresh articulations of equality offered by Rosanvallon and Allen can help us to move beyond those conflicts and embrace a broader spectrum of literary works. She concludes with a brief reading of Orhan Pamuk's Snow to show how a neopragmatist critical praxis offers a distinctive approach to the political resonances of contemporary literature.

La question du baptême forcé, comme forme de la persécution des juifs inscrite dans la longue durée de l’histoire des sociétés occidentales, apparaît comme un lieu de fortes tensions historiographiques. Analysant les risques auxquels son étude s’expose (” conception larmoyante de l’histoire juive », optique « téléologique », « anachronique », « judiciaire »), l’article traite des tendances historiographiques qui, rejetant le paradigme de la « société persécutrice » et réduisant systématiquement la part des facteurs religieux dans l’explication des formes de la persécution, ont donné lieu à un travail spécifique sur la causalité et la temporalité historiques. Deux situations précises (la première croisade en 1096, la croisade des Pastoureaux en 1320) permettent d’observer les mécanismes de rationalisation à l’oeuvre dans cette nouvelle histoire de la persécution, et de rendre compte de la diversité de ses objets et de ses approches. Forced baptism, as a long-lasting instance of the persecution of Jews in Western societies, has been a highly controversial historiographical issue. Taking into account the risks involved in such a stance–as being a “lachrymose conception of Jewish history” and advocating “teleological”, “anachronistic”, “judiciary” views–this paper deals with the historiographical trends which, ruling out the “persecuting society” paradigm and systematically minimizing the part played by religious factors to explain the forms of persecution, have resulted in a specific work on historical causality and temporality. Two situations (the first Crusade in 1096 and the Crusade of the Pastoureaux in 1320) enable us to observe the mechanisms of rationalization in this new history of persecution, and show the diversity of its objects and approaches.