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German writer, translator and bookseller From Wikipedia, the free encyclopedia
Saul Ascher (6 February 1767 in Berlin – 8 December 1822 in Berlin) was a German writer, translator and bookseller.
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Saul Ascher | |
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Born | Saul ben Anschel Jaffe 6 February 1767 |
Died | 8 December 1822 55) Berlin | (aged
Nationality | German |
Occupation(s) | Writer and Translator |
Born Saul ben Anschel Jaffe, Saul Ascher was the first child of Deiche Aaron (c. 1744 Frankfurt – 1820 Berlin) and bank broker Anschel Jaffe (1745 Berlin – 1812 Berlin).
Details of his educational background are unknown, although it is believed he attended a Gymnasium in Landsberg an der Warthe (now Gorzów Wielkopolski) in 1785. Ascher married Rachel Spanier, daughter of Nathan Spanier (the head of the rural Ravensberg Jewish community), on 6 June 1789 in Hanover. On 6 October 1795, their only child was born, a daughter named Wilhelmine.[citation needed]
On 6 April 1810, Ascher was arrested in Berlin, but due to political pressure, he was released on April 25. On 6 October, he was awarded a doctoral degree in absentia from the Friedrichs University of Halle. At the same time, Prussian State Chancellor Karl August von Hardenberg dropped the original lawsuit against Ascher in Berlin.[citation needed]
In 1812, after the death of his father, Ascher received his certificate of citizenship. Ascher then joined the Jewish reform-oriented Gesellschaft der Freunde (Society of Friends) in 1816.[citation needed]
At the Wartburg Festival book-burning on 18 October 1817, Ascher's work "Die Germanomanie" ("The German Mania") was included within the books burned at the event.[1]
Ascher died on 8 December 1822 due to exhaustion after becoming ill in October of the same year.[citation needed]
Ascher had an extensive circle of friends including individuals such as Heinrich Zschokke whom Ascher met and befriended in 1789, Solomon Maimon, Johann Friedrich Cotta and Marx's teacher Eduard Gans. Heinrich Heine visited him in 1822, the year Ascher died. Throughout his life, Ascher was rejected as a Jewish theorist and writer. Leopold Zunz remarked in 1818 that Ascher was an "enemy of all fanaticism, against the Deutschtümler ("Germanomaniac")" and that "his moral character isn't appreciated".[citation needed]
Ascher was a prolific writer. His work can be divided into three different areas: as author, translator, and editor/publisher. The full extent of his work has until recently been insufficiently explored.
From an early stage in his career, Ascher was involved in the publishing industry. He ran a number of different publishing companies successively, as well as publishing his own works under various pseudonyms.[citation needed]
Ascher wrote both serious, complex pieces and simpler journalism as a correspondent, contributor and member for various magazines and publications, including the Berlin Monatsschrift, Berlin Archive of Time and Taste, Eunomia, General Literary Newspaper of Halle, Morning Paper for the Educated Classes of Cotta, Miscellany for New World Client by Zschokke, and the Journal de l'Empire.[citation needed]
Ascher founded and distributed at least two magazines himself. In 1810, amidst a precarious political climate, Ascher founded and distributed the magazine Welt-und Zeitgeist ("Spirit of the World and Times"). A variety of authors contributed to the six issues which were published up to 1811, including Ascher himself. In 1818 and 1819, Ascher published a further magazine, Der Falke, solely composed by himself and consisting of six issues. This publication had a more theoretical-critical focus.[citation needed]
In his first publication, "Bemerkungen über die bürgerliche Verbesserung der Juden" ("Remarks on the Civil Improvement of the Jews"), Ascher noted:
Unlike other Jewish writers, Ascher was against Jews being forced to military service as this would only involve Jews of limited means, and not the upper classes. In 1799, his work "Ideen zur natürlichen Geschichte der politischen Revolutionen" ("Ideas on the natural history of political revolutions) was banned.
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Historically, Ascher clearly lagged behind other contemporary representatives of emancipation, being ironically documented by Heinrich Heine in his work "Harz Journey" as a "doctor of reason". After Ascher's death, Heine described him as a ghost who attempts to disprove the existence of ghosts through Kant's work in "The Witching Hour" , at the same time, Heine also explains that Ascher shaped his development. His influence in the development of others such as Heinrich von Kleist is discussed by literary historian (and school teacher) Reinhold Steig in his book entitled "Heinrich von Kleist's Berliner Kämpfe ("Berlin Flights"), published Stuttgart, 1901 - though Ascher's disputes were depicted in a one-sided and distorted manner.[citation needed]
Walter Grab was the first to analyse and discuss the life and works of Ascher in detail in a 1977 essay, sourcing a dissertation by Fritz Pinkuss (on Moses Mendelson) from 1928.[citation needed]
The famous Stalinist Playwright from the GDR, Peter Hacks made a case for recognising and politically evaluating Ascher's place in history. He published two essays (in 1989 and 1990), which were later combined under the title Ascher gegen Jahn (Ascher against Jahn).
In the context of modern scholarship on Romanticism, anti-Semitism and their relationship, Ascher is viewed as a counterpoint to Clemens Brentano and Achim von Arnim (see Puschner's study "Literature").
In a two-part essay, "The Falcon", André Thiele, last published in his collection "A World in Ruins" (2008), has presented preliminary work for a comprehensive biography of Ascher, as well as a bibliography of his works, which lists many more (ca. 50%) titles than were previously known.[citation needed]
In 2010, a single-volume selection of Saul Ascher's work was published by Böhlau Verlag, Bonn, as a commemorative work, and a year later the first volume of a comprehensive edition was published by André Thiele in Mainz.[citation needed]
Ascher's negative evaluation of Kantian rationalism—especially in its formulation by Fichte—as a "science of hating Judaism", has been credited by historian David Nirenberg as foresight into the development of a pseudo-science of Antisemitism that translated the Christian dialectic of supersession into the discourse of critical reason.[2]
Translations
Published post-mortem
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