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High school teacher, Rainer Wegner, may be popular with the students, but he's also unorthodox. He's forced to teach autocracy for the school's project week. He's less than enthusiastic at first, but the response of the students is surprising to say the least. He forces the students to become more invested in the prospect of self rule, and soon the class project has its own power and eerily starts to resemble Germany's past. Can Wegner and his class realize what's happening before the horrors start repeating themselves? Written by napierslogs
An illustration of this view can be found in Nietzsche’s treatment of the Jewish people. As Yovel shows in his important study, Dark Riddle: Hegel, Nietzsche, and the Jews , Nietzsche distinguishes among three historical phases and thus three characterizations of the Jewish race. In the first stage, the time of the kings depicted in the Old Testament, the people of Israel, Nietzsche says, “had a correct , which is to say natural, relation to all things. Its Yahweh expressed a consciousness of power, Israel’s joy in itself and hope for itself … [its] self-affirmation.” Here Nietzsche’s description matches his characterization, given elsewhere, of the noble or aristocratic spirit: the spirit that overflows with power, gratitude, and self-assurance. In the priestly period of the Second Temple, however, things change dramatically: It is in this context that one can find Nietzsche’s most inflammatory and derogatory language. In this time period, Nietzsche holds, when the Jews were “faced with the question of being or nonbeing, they showed an absolutely uncanny awareness and chose being at any price : This price was the radical falsification of all nature. … This is precisely why the Jews are the most disastrous people in world history: They have left such a falsified humanity in their wake that even today Christians can think of themselves as anti-Jewish without understanding that they are the ultimate conclusion of Judaism. … For the type of person who wields power inside Judaism and Christianity, a priestly type … has a life-interest in making humanity sick. ” But notice that even here, at his most virulent, Nietzsche’s criticism is not of the Jewish race as such, but of the priestly nature: a psychological type realized not only by the Jews but one that can also be found among Christians. Indeed, it is Nietzsche’s greatest accusation of the Jews of the Second Temple that they gave rise to Christianity, which Nietzsche condemns as “the greatest corruption conceivable … the one great curse … one immortal blot on humanity.” Finally, in Nietzsche’s description of the diaspora Jews of 19th-century Europe, the picture radically changes again. Here, in contrast to the “anti-Semite screamers” who “it might be useful and fair to expel … from the country,” Nietzsche expresses admiration for the Jews as “the strongest, toughest, and purest race now living in Europe,” which is why Nietzsche holds that the Jews’ wish “to be absorbed and assimilated by Europe … should be noted well and accommodated. ”