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Solomon Maimon: An Autobiography, by Solomon Maimon
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One effect of Daniel Deronda was to make known to a wide circle of readers the vitality of Judaism as a system which still holds sway over the mental as well as the external life of men. During the few years which have passed since the publication of that great fiction, the interest in modern Judaism has continued to grow. It is but a short time since the Western world was startled by the outbreak of an ancient feeling against the Jews, which had been supposed to be long dead, at least in some of the quarters where it was displayed. The popular literature of the day also seems to indicate that the life of existing Jewish communities is attracting a large share of attention in the reading world. The charming pictures which Emil Franzos has drawn of Jewish life in the villages of Eastern Galicia, are not only popular in Germany, but some have been reproduced in a cheap form in New York to meet the demand of German Americans, and some have also been translated into English. The interest of English readers in the same subject is further shown by the recent translation of Kompert's Scenes from the Ghetto, as well as by Mr. Cumberland's still more recent and powerful romance of The Rabbi's Spell. Among students of philosophical literature a fresh interest has been awakened in the history of Jewish thought by the revival of the question in reference to the sources of Spinoza's philosophy. The affinities of this system with the familiar tendencies of Cartesian speculation have led the historians of philosophy generally to represent the former as simply an inevitable development of the latter, while the affinities of Spinozism with the unfamiliar speculations of earlier Jewish thinkers have been almost entirely ignored. In these circumstances a special interest may be felt in the life of one of the most remarkable Jews of modern times—a life which forms one of the most extraordinary biographies in the history of literature. Some account of the work was given in an article in the British Quarterly Review for July, 1885; but I thought that a complete translation would probably be welcomed by a considerable circle of English readers. The book has many attractions. If the development of the inner life of man can ever be characterised as a romance, the biography of Maimon may, in the truest sense, be said to be one of the most romantic stories ever written. Perhaps no literature has preserved a more interesting record of a spirit imprisoned within almost insuperable barriers to culture, yet acquiring strength to burst all these, and even to become an appreciable power in directing the course of speculation. The book, however, is much more than a biography; it possesses historical interest. It opens up what, to many English readers, must be unknown efforts of human thought, unknown wanderings of the religious life. The light, which it throws upon Judaism especially, both in its speculative and in its practical aspects, is probably, in fact, unique. For the sketches, which the book contains, of Jewish speculation and life were made at a time when the author had severed all vital connection with his own people and their creed; and they are therefore drawn from a point of view outside of Jewish prejudices: but they are penned by one who had been brought up to believe the divine mission of his people, as well as the divine authority of their religion; and the criticism of his old faith is generally tempered by that kindly sympathy, with which the heart is apt to be warmed on lingering over the companionships and other associations of earlier years. Maimon's account of Jewish philosophy and theology acquires an additional value from the fact, that he was caught in the full tide of the Kantian movement, and he was thus in a position to point out unexpected affinities between many an old effort of speculative thought among the Jews and the philosophical tendencies of modern Christendom.
- Sales Rank: #365519 in eBooks
- Published on: 2009-07-29
- Released on: 2012-12-21
- Format: Kindle eBook
Language Notes
Text: English, German (translation)
About the Author
Salomon Maimon; 1753 – 22 November 1800) was a German-speaking philosopher, born of Jewish parentage in present-day Belarus.
Most helpful customer reviews
11 of 11 people found the following review helpful.
Very pleasant reading
By S. TSALAVOUTAS
Solomon Maimon is known in the history of German Idealism as the person to whom Kant himself attributed the deeper understanding and penetration of the main problems of his Critique of Pure Reason. Moreover Maimon's internal criticism of Transcendental Idealism and his proposed solution to its major, according to him, problem paved the way for the theories of the post Kantian Idealists. So he was one of the thinkers who helped the thansformation of 'critical' to 'dogmatic' idealism. Now this may seem to many a step backward but this is another story.
In this small book just a few pages are devoted to Kant's reception of his manuscrispts. What we have instead is a concise, well written with brevity, wit and humor recounting of the memorable events of his extraordinary life. The form of the narrative is similar to that of a bildungsroman. He tells how he left the confines of his backward, isolated and ridden with prejudices small hometown in Polish Lithouania in search of knowledge.
Maimon was a man of exceptional intelligence and that was obvious not only to himself but also to his countrymen whose high esteem he commanded from a young age due to his excelence in the talmoudic studies. Yet he grew sceptical towards the latter and set out to seek rational and scientific enlightenment in Germany. In this endeavour he even managed because of his destitution to follow a beggar for six whole months, "two such heterogeneous persons were nowhere to be met in the world, I was an educated rabbi, he was an idiot".
His story from successes to misfortunes hovers from the hillarious to the tragic and reveals a personality of a genius whose naivety in social relationships and incistence never to pursue anything but knowledge kept him in almost constant destitution.
It is enjoyable reading and also contains much information about the jewish intellectual world in 18th century Europe.
6 of 6 people found the following review helpful.
An innocent abroad
By Charles Meyers
If Gimple the Fool had an IQ of 180, he would be like the subject of this autobiography--an oddball, out-of-it Polish-Lithuanian Jew, taken advantage of by many, including his wife. This guy can do the math and is an amazing scholar, but he is a perennial loser. Actually, the Maimon of the Autobiography reminds me more of an ancillary Saul Bellow character than one by I. B. Singer, wonderfully gifted, but disorganized and self-defeating, a brilliant but unworldly schlemiel. Maimon emigrates from medieval shtetl to enlightenment Berlin (last quarter of the 18th century), pursuing philosophy and truth, teaching himself as he goes, trying (unsuccessfully) to earn a living with his pen. He writes well and logically, but is a social naif. He follows his arguments where they take him, impressing strangers, affronting friends, collecting enemies. He is also a slob and a schnorrer. His story is funny and poignant, both intentionally and unintentionally, as self-referential stories told by very smart people who lack a practical bent can be.
0 of 0 people found the following review helpful.
a guide to the not-so-good old days
By Michael Lewyn
This book is the autobiography of an 18th-century Polish Jew who moved from rural Poland to Berlin, taught himself philosophy and met all manner of important people, but was limited by his lack of people skills. The most interesting chapters are the first few, where he describes the poverty and misery of rural life. Maimon himself was married off by his parents at age 11, and had no formal secular education. (He implies that the only Jewish education he had was the Talmud; it seems hard to believe that he was not exposed to the Bible first, but he may be skipping over his early years). Also interesting are his descriptions of the early Hasidim; he makes it clear that the Hasidim followed in the steps of earlier mystics and ascetics, and suggested that the Hasidim met with hostility from leading rabbis because their anti-ascetism sometimes led to rude, out-of-control behavior. (I would imagine that some Hasidim would take offense to his description- but then again, Hasidism has had 200 years to improve their system, as the best leaders created dynasties and the charlatans pretending to be rebbes faded into oblivion). He also describes the character of Moses Mendelssohn, who comes across as a truly admirable man.
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