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NOTES Introduction 1. See Jeffrey Herf, Reactionary Modernism (Cambridge, Mass.: Harvard University Press, 1984); Richard Wohl, The Generation of 1914 (Cambridge, Mass.: Harvard University Press, 1979); Modris Eksteins, Rites of Spring: The Great War and the Birth of the Modern Age (New York: Doubleday, 1989). 1. The Problem of Objectivity Before and After Auschwitz 1. See Eric Hobsbawm, The Age of Extremes, A History of the World, 1914–1991 (New York: Vintage Books, 1996; orig. 1994). “ . . . it is not the purpose of this book to tell the story of the period which is its subject, the Short Twentieth Century from 1914 to 1991. . . . My object is to understand and explain why things turned out the way they did, and how they hang together” (p. 3). 2. Robert Musil, The Man Without Qualities, vol. I (New York: Alfred Knopf, 1995), 566–567; the character is General Stumm von Bordwehr. 3. Here and throughout this book I use the word objective not in a narrow or restricted sense, in contrast to “subjective” or relative to individual experience, but rather in a wide sense, meaning all those virtues that we associate with beliefs, norms, and values that are ¤xed,¤rmly grounded, not dependent upon persons, cultures, or judgments, applicable at all times and places, universal, and so forth. The term objective is widely used in this sense in recent philosophical literature. It is associated with certain kinds of realism, about truth, morality, and so forth. 4. On the Baden or Southwest German school of Neo-Kantiansim and the debates concerning the logic of the social sciences and historiography , see Guy Oakes, “Rickert’s Theory of Historical Knowledge,” in Heinrich Rickert, The Limits of Concept Formation in Natural Science, ed. and trans. Guy Oakes (Cambridge: Cambridge University Press, 125 1986), vii–xxviii. Also Thomas E. Willey, Back to Kant (Detroit: Wayne State University Press, 1978). 5. Georg Simmel, The Philosophy of Money, trans. Tom Bottomore and David Frisby (New York: Routledge, 1990). 6. See especially Georg Simmel, “The Con®ict in Modern Culture ,” in Georg Simmel, The Con®ict in Modern Culture and Other Essays, trans. K. Peter Alexander (New York: Teachers College Press, 1968); reprinted in Georg Simmel: On Individuality and Social Forms, ed. Donald N. Levine (Chicago: University of Chicago Press, 1971), 375–393. Also see Georg Simmel, Schopenhauer and Nietzsche (1907) (Urbana : University of Illinois Press, 1991). 7. Georg Lukács, “The Foundering of Life against Form: Soren Kierkegaard and Regina Olsen,” in Soul and Form (Cambridge, Mass.: MIT Press, 1974), 40, 28. 8. Ibid. 9. This is the title of the last essay in the German edition of Soul and Form (Cambridge, Mass.: MIT Press, 1974; original in Hungarian, 1910; German edition, 1911), on his friend the playwright Paul Ernst. 10. For biographical information on the early Lukács, see Arpad Kadarkay, Georg Lukács: Life, Thought, and Politics (Oxford: Basil Blackwell , 1991); Andrew Arato and Paul Breines, The Young Lukács and the Origins of Western Marxism (New York: Seabury Press, 1979); Lee Congdon, The Young Lukács (Chapel Hill: University of North Carolina Press, 1983); Mary Gluck, Georg Lukács and His Generation 1900– 1918 (Cambridge, Mass.: Harvard University Press, 1985); Agnes Heller, ed., Lukács Reappraised (New York: Columbia University Press, 1983); Michael Löwy, Georg Lukács: From Romanticism to Bolshevism (London: NLB, 1979). Also see Georg Lukács, Record of a Life: An Autobiography (London: Verso, 1983), 26, 144. 11. See Paul Mendes-Flohr, “Editor’s Introduction,” in Ecstatic Confessions, collected and introduced by Martin Buber, edited by Paul Mendes-Flohr (New York: Harper & Row Publishers, 1985), xiii–xxx. 12. Landauer, who was killed on May 2, 1919, during the Communist revolution in Bavaria, was a very important in®uence on Buber’s social and ethical thinking. It is a central thesis of Paul Mendes-Flohr’s outstanding study of Buber, From Mysticism to Dialogue (Detroit: Wayne State University Press, 1989), that it was Landauer’s severe criticism of Buber’s valorization of the First World War, in a letter to Buber of 1915, that set Buber on the path from mysticism to his philosophy of dialogue, from the very individualist reverence for mystical experience to a genuine acknowledgement of the value and signi¤cance of the other for every self. On Landauer, see Eugene Lunn, Prophet of Com126 Notes to Pages 05–13 [35.171.22.220] Project MUSE (2024-03-28 10:28 GMT) munity: The Romantic Socialism of Gustav Landauer (Berkeley: University of...