University
of Wisconsin last year. In the first part, printed in our April issue,
the author reviews the status of the Jews in medieval Europe and
describes the effects upon the Jews of the razing of the Ghetto walls
and the play of the modern forces of Emancipation, Enlightenment,
Nationalism, and Anti-Semitism. In the situation resulting, the author
distinguishes between the "Jewish problem" ("an immediate concrete
maladjustment where life and property are imperiled"), existing
chiefly in Eastern Europe, and the "Jewish position" ("a social,
cultural, or spiritual disharmony or repression"), prevailing in
Western Europe and America. After rejecting Reform Judaism and the
"palliative measures" of philanthropy as answers to the situation, the
author proceeds in this concluding instalment to a consideration of
the third alternative, namely, "re-establishment of a national center
where, perhaps not the entire people, but a remnant can be saved."_]

That the effort to ameliorate the conditions through charity,
and the effort to assimilate and yet keep the essentials apart,
are ineffectual has been shown. There remains the third
possibility--Zionism. To a consideration of its theoretic background
this section will be devoted. Although a natural commingling is
unavoidable, Zionism presents three distinguishable aspects--as (1) a
creative vision, (2) a solution, (3) a fulfillment.

_The National Ideal_

In its first aspect, Zionism applies the sauce of the proverbial goose
to the proverbial gander. Nationalism is the partial cause, or at
least the excuse, for making the modern position of the Jew in Europe
untenable; nationalism for the Jew becomes a means of evacuating the
position. Europe has intimated to the Jew that it can get along
without him; the Jew now proposes to show that he can get along
without Europe. Nationalism is nothing new to the Jew; from the final
dispersion in 70 C. E., through the universalism of the Roman Empire
and later of the Roman Church, the national ideal, as indicated in our
introduction, was religiously preserved; but its modern practical form
first arose among the leaders of the Chovevei Zion movement in the
middle of the last century. The "Rom und Jerusalem" of Moses Hess
(1862), "Die Verjuengen des Juedischen Stammes" of Graetz, the Jewish
historian (1864), the "Hashachar" of Smolenskin (1869), the
"Auto-Emancipation" of Dr. Leo Pinsker (1882) clearly foreshadowed
the final and effect