@article{strote_2022, title={Legal Sabotage: Ernst Fraenkel in Hitler's Germany}, ISSN={["1476-7937"]}, DOI={10.1093/hgs/dcab071}, abstractNote={Journal Article Legal Sabotage: Ernst Fraenkel in Hitler’s GermanyDouglas G. Morris Get access Legal Sabotage: Ernst Fraenkel in Hitler’s Germany, Douglas G. Morris (New York: Cambridge University Press, 2020), 344 pp., hardcover $110.00, paperback $29.99, electronic versions available. Noah B Strote Noah B Strote North Carolina State University, Raleigh, North Carolina, USA Search for other works by this author on: Oxford Academic Google Scholar Holocaust and Genocide Studies, Volume 36, Issue 1, Spring 2022, Pages 105–107, https://doi.org/10.1093/hgs/dcab071 Published: 08 March 2022 Article history Accepted: 24 February 2022 Corrected and typeset: 08 March 2022 Published: 08 March 2022}, journal={HOLOCAUST AND GENOCIDE STUDIES}, author={Strote, Noah B.}, year={2022}, month={Mar} }
 @misc{strote_2017, title={THE INTELLECTUAL MIGRATION AND THE "OTHER WEIMAR"}, volume={14}, ISSN={["1479-2451"]}, DOI={10.1017/s1479244315000335}, abstractNote={These two books bring fresh eyes and much-needed energy to the study of the intellectual migration from Weimar Germany to the United States. Research on the scholars, writers, and artists forced to flee Europe because of their Jewish heritage or left-wing politics was once a cottage industry, but interest in this topic has waned in recent years. During the height of fascination with the émigrés, bookstores brimmed with panoramic works such as H. Stuart Hughes's The Sea Change: The Migration of Social Thought, 1930–1965 (1975), Lewis Coser's Refugee Scholars in America: Their Impact and Their Experiences (1984), and Martin Jay's Permanent Exiles: Essays on the Intellectual Migration from Germany to America (1985). Now, while historians still write monographs about émigré intellectuals, their focus is often narrowed to biographies of individual thinkers. Refreshingly, with Emily Levine's and Udi Greenberg's new publications we are asked to step back and recapture a broader view of their legacy. The displacement of a significant part of Germany's renowned intelligentsia to the US in the mid-twentieth century remains one of the major events in the intellectual history of both countries.}, number={2}, journal={MODERN INTELLECTUAL HISTORY}, author={Strote, Noah B.}, year={2017}, month={Aug}, pages={597–606} }
 @article{ashkenazi_greenberg_strote_2015, title={Introduction: From Weimar to the Cold War}, ISSN={["1558-1462"]}, DOI={10.1215/0094033x-3136973}, abstractNote={As the Cold War order in Europe crystallized in the late 1940s and divided Germany into two antagonistic blocs, few periods suffered a worse reputation than the Weimar era. Across the communist-capitalist divide, politicians and thinkers looked at the republic’s violent years as the ultimate negative model for their own vision. After the National Socialist catastrophe, they viewed Weimar as a disastrous political and cultural experiment whose repetition must be avoided at all costs. In West Germany (or the Federal Republic of Germany, FRG), the catchphrase “Bonn is not Weimar” became so popular that it appeared in election campaigns.1 Yet for all the rhetorical efforts to distance the postwar era from the turmoil of the 1920s, long lines of continuities connected the two periods. Social theories, artistic modes, and political concepts that survived the Third Reich and total war left deep imprints on the Cold War imagination. The articles in this special issue explore these hidden yet crucial connections. They show how Weimar’s legacy was far richer and more complex than its use as a cautionary tale of violence, unstable politics, and turmoil would suggest. Historians have long noted that the horrific devastation wrought by World War II, the Third Reich’s brutal collapse, and the far-reaching efforts of the Allies’ occupations did not mark a caesura in German politics and culture. Even though both East and West Germans enthusiastically embraced the}, number={126}, journal={NEW GERMAN CRITIQUE}, author={Ashkenazi, Ofer and Greenberg, Udi and Strote, Noah B.}, year={2015}, month={Nov}, pages={1–7} }
 @article{strote_2014, title={Disenchantment: George Steiner and the Meaning of Western Civilization after Auschwitz}, volume={28}, ISSN={["1476-7937"]}, DOI={10.1093/hgs/dcu056}, abstractNote={Journal Article Disenchantment: George Steiner and the Meaning of Western Civilization after Auschwitz, Catherine D. Chatterley (Syracuse, NY: Syracuse University Press, 2011), xii + 186 pp., hardcover $24.95 Get access Disenchantment: George Steiner and the Meaning of Western Civilization after Auschwitz, Catherine D. Chatterley (Syracuse, NY: Syracuse University Press, 2011), xii + 186 pp., hardcover $24.95. Noah Strote Noah Strote North Carolina State University nbstrote@ncsu.edu Search for other works by this author on: Oxford Academic Google Scholar Holocaust and Genocide Studies, Volume 28, Issue 3, Winter 2014, Pages 537–539, https://doi.org/10.1093/hgs/dcu056 Published: 17 December 2014}, number={3}, journal={HOLOCAUST AND GENOCIDE STUDIES}, author={Strote, Noah}, year={2014}, pages={537–539} }
 @article{strote_2012, title={The Birth of the "Psychological Jew" in an Age of Ethnic Pride}, ISSN={["1558-1462"]}, DOI={10.1215/0094033x-1434551}, abstractNote={This essay traces the historical evolution of a novel type of individual in western and especially German-speaking Europe at the turn of the twentieth century: the Jew who recognized himself, and was recognized by others, through the way he thought as opposed to how he looked. Disillusioned by the persistence of antisemitism in the liberal age, German-speaking Jews were the first to assert an ethnic pride based on common traits they insisted remained embedded in their minds despite outward acculturation. While the emergent discourse of psychological Jewishness helped create a language of secular identity for Jews outside the communal fold, it also inadvertently fed into suspicions that Judaic patterns of thought were entering into the mainstream and turning everyone in the West into “Jews.”}, number={115}, journal={NEW GERMAN CRITIQUE}, author={Strote, Noah B.}, year={2012}, pages={199–224} }
 @article{strote_2008, title={Structuring German postwar ideologies: review of A. Dirk Moses, German intellectuals and the Nazi past}, volume={38}, ISSN={0304-2421 1573-7853}, url={http://dx.doi.org/10.1007/S11186-008-9080-2}, DOI={10.1007/S11186-008-9080-2}, abstractNote={It is not only because much of the ideological landscape of postwar West Germany remains to borrow one historian's metaphor uncharted intellectual territory that German Intellectuals and the Nazi Past comes as such a key contribution to the historiography of twentieth-century thought. To be sure, while certain canonized figures, such as Jurgen Habermas, Gunter Grass, Hans-Georg Gadamer, Karl Jaspers, and even the psychoanalysts Alexander and Margarete Mitscherlich have received adequate attention in Anglophone scholarship, we have precious few studies in English on many of the thinkers examined here by Moses. These are the lesser-known postwar historians, philosophers, sociologists, political scientists, and educationalists (p. 10) who served on government advisory committees, became ministers of culture and education, or in other ways decisively shaped the political discourse of the Federal Republic. For that reason alone Moses was guaranteed to cover new ground. But it is ultimately the innovative way in which he has mapped his subject matter that makes this work stand out, not only as an indispensable guide to early debates about Nazism and West German democracy, but more generally as a distinctively original model for writing about intellectuals and their ideas. This book is not a conventional intellectual history, we are told in the introduction (p. 10). Part of what makes that statement true is the attention Moses pays to fields that is all too often terra incognita for intellectual historians namely, structural anthropology and the voluminous but neglected literature on German social psychology. His case for integrating research on family life, transgenerational transmission, and the like into a history of intellectuals rests on the deceptively profound insight that political ideas and ideologies, arguably nowhere more so than in postwar Germany, often possess existential significance for their articulators. Drawing on Erving Goffman's theories of social drama, Moses presents the political}, number={3}, journal={Theory and Society}, publisher={Springer Science and Business Media LLC}, author={Strote, Noah B.}, year={2008}, month={Dec}, pages={329–334} }