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A history of twentieth‐century censorship. Shakespeare's company staged the first production of The Merchant of Venice sometime between 30 July 1596 and 22 July 1598. From the day of that presentation, it is probable that the play has annoyed, perhaps even offended, many who have seen or read it, the source of the offense being the disparaging portrait of a major character, Shylock. On the stage for many years, there have been radically discrepant interpretations of the Jewish usurer. Since the day of Sir Henry Irving, actors and directors have often chosen to present Shylock in a way that transforms the role from that which Elizabethan playgoers may have seen and heard, or may have thought they had seen and heard, to the complex, ambivalent personality depicted in all productions since Irving first projected Shylock as a tragic hero.

Racism occurs in many ways and varies across countries, evolving and adapting to sociocultural history, as well as contemporary economic, political and technological changes. This chapter discusses the multilevel dimensions of racism and its diverse manifestations across multiracial societies. It examines how different aspects of racism are mediated interpersonally, and embedded in institutions, social structures and processes, that produce and sustain racial inequities in power, resources and lived experiences. Furthermore, this chapter explores the direct and indirect ways racism is expressed in online and offline platforms and details its impacts on various groups based on their intersecting social and cultural identities. Targets of racism are those who primarily bear the adverse effects. However, racism also affects its perpetrators in many ways, including by limiting their social relations and attachments, and by imposing social and economic costs. This chapter thus analyses the many aspects of racism both from targets and perpetrators' perspectives.

The author reconstructs the anti-Semitic press campaign led by Maffeo Pantaleoni, one of the major Italian economists, between 1915 and 1924. A declared supporter of Nationalism and Fascism, co-editor of the magazine La Vita italiana, the economist moreover promoted the publication of the Protocols of the Elders of Zion in 1921 plus the publication of lists of Jews who had prominent roles in Italy. Pantaleoni’s work is particularly important from the idealogical point of view because it supports that of the founder of La Vita italiana, Giovanni Preziosi, who was destined to hold, after the death of his ‘master’, a primary role in the Fascist culture and policy of anti-Semitism during the Republic of Salò (1943–1945) which promoted the systematic extermination of Italian Jews.

The essay narrates and analyzes Eugen Dühring’s remotion, i.e. the taking away of his status as Privatdozent, and thereby of his right to teach at a university, by the Prussian Minister of Culture in 1877. After sketching out the background of the University of Berlin, the institution of Privatdozent, and Dühring himself, first, Dühring’s 1875 clash with Adolph Wagner is described, which put him on “probation”. Then, the 1877 scandal is looked at in detail, and the accusations against Dühring by the Faculty of Philosophy – mainly libel and insult – checked against the facts. It is argued that, while there might have been a point in Dühring’s charge of plagiarism against the physicist Helmholtz regarding the first law of thermodynamics, Dühring was generally guilty as charged, and that his remotion was certainly legal. As far as the legitimacy of this harsh measure is concerned, the case is less clear, but in the end, it is claimed that the remotion was legitimate as well.

Summary of Content Mein Kampf, Adolf Hitler (1925–1926), is in two parts, “Eine Abrechung” (A Reckoning) and “Die National‐Sozialistische Bewegung” (The National Socialist Movement). Written at different times, they originally appeared separately.

Public acts of self-criticism in Eastern Europe – a genre cultivated and extorted by the communist parties – did not disappear with the end of communism. In the young democracies of the region self-criticism has become an attempt to diagnose society’s ‘backward’ character and to develop ‘self-correction’ scenarios in order to participate in the Western modernising discourse. On the one hand, conservative and right-wing elites suppose that public acts of self-criticism (performed by politicians, artists or scholars) can endow the vetting procedures of the ancien régime with a sense of social catharsis and retroactive justice. On the other hand, liberal and left-wing intellectuals subject themselves to collective self-reckoning, not only with their choices made in the transition period, but also with the memory of WWII, in order to shape a civil society free of anti-Semitism and intolerance. An analysis based on the discourse-historical approach in critical discourse analysis, Reinhart Koselleck’s historical semantics and Michel Foucault’s notion of discourse, and carried out on the text corpus of selected acts of self-criticism in Poland, aims to diagnose the role these acts had in shaping public discourse on the troublesome past.

This article examines the multiple ways in which Hannah Arendt’s thought arose historically and in international context, but also how we might think about history and theory in new ways with Arendt. It is commonplace to situate Arendt’s political and historical thought as a response to totalitarianism. However, far less attention has been paid to the significance of other specifically and irreducibly international experiences and events. Virtually, all of her singular contributions to political and international thought were influenced by her lived experiences of, and historical reflections on, statelessness and exile, imperialism, transnational totalitarianism, world wars, the nuclear revolution, the founding of Israel, war crimes trials, and the war in Vietnam. Yet, we currently lack a comprehensive reconstruction of the extent to which Arendt’s thought was shaped by the fact of political multiplicity, that there are not one but many polities existing on earth and inhabiting the world. This neglect is surprising in light of the significant “international turn” in the history of thought and intellectual history, the growing interest in Arendt’s thought within international theory and, above all, Arendt’s own unwavering commitment to plurality not simply as a characteristic of individuals but as an essential and intrinsically valuable effect of distinct territorial entities. The article examines the historical and international context of Arendt’s historical method, including her critique of process- and development-oriented histories that remain current in different social science fields, setting out and evaluating her alternative approach to historical writing.