260 notes to pages 144–146
- Georg Simmel, “Die Krisis der Kultur,” Frankfurter Zeitung, 6 , no. 43 (Feb-
ruary 13 , 1916 ), drittes Morgenblatt, 1 – 2 [reprinted in Georg Simmel, Der Krieg
und die geistigen Entscheidungen: Reden und Aufsätze]. For an overview, see Peter
Eli Gordon, Continental Divide: Heidegger, Cassirer, Davos, 43 – 48. - Schmitt, Political Theology, 36. The expression has a longer history, at least
as old as Spinoza’s Tractatus Theologico- Politicus. - Luis Gabriel Ambriose, Victome de Bonald ( 1754 – 1840 ), Théorie du
pouvoir politique et religieux dans la société civile ( 1796 ) and Législation primi-
tive ( 1802 ). Joseph Marie, Comte de Maistre ( 1753 – 1821 ), Considérations sur la
France ( 1796 ) and Essai sur le principe générateur des constitutions politiques ( 1814
[ 1809 ]). - Hans Blumenberg, The Legitimacy of the Modern Age, trans. by Robert M.
Wallace; and Kantorowicz, The King’s Two Bodies. Kantorowicz was more oblique
than Blumenberg about his distaste for Schmitt. Kantorowicz, The King’s Two
Bodies, xviii: “It would go much too far, however, to assume that the author felt
tempted to investigate the emergence of some of the idols of modern political
religions merely on account of the horrifying experience of our own time in which
whole nations, the largest and the smallest, fall prey to the weirdest dogmas and
in which political theologies became genuine obsessions defying in many cases the
rudiments of human and political reason; in fact, he became the more conscious of
certain ideological gossamers the more he expanded and deepened his knowledge
of the early development.” - Kantorowicz, Kaiser Friedrich der Zweite.
- For a fuller discussion, see Martin A. Ruehl, “ ‘In This Time without Em-
perors’: The Politics of Ernst Kantorowicz’s Kaiser Friedrich der Zweite Reconsid-
ered,” Journal of the Warburg and Courtauld Institutes 63 ( 2000 ): 188 – 89. - Kantorowicz, The King’s Two Bodies, 19. See also ibid., 207 : “The noble
concept of the corpus mysticum, after having lost much of its transcendental mean-
ing and having been politicized and, in many respects, secularized by the Church
itself, easily fell prey to the world of thought of statesmen, jurists, and scholars
who were developing new ideologies for the nascent territorial and secular state.” - Victoria Kahn, “Political Theology and Fiction in The King’s Two Bodies,”
Representations 106 , no. 1 ( 2009 ): 77 – 101 , esp. 81. - Protestant and Jewish theologians, such as Karl Barth, Jacob Taubes, and
Hans Jonas also weighed in on these debates about the relationship of religion and
politics. See Benjamin Lazier, God Interrupted: Heresy and the European Imagi-
nation Between the World Wars, 5 – 9. The Islamic theologian, Allama Iqbal, has
not been but should be considered in this context. See his The Reconstruction of
Religious Thought in Islam, which heavily influenced modern Islamic movements
from Iran to South Asia. - Peter Eli Gordon, “Continental Divide: Ernst Cassirer and Martin Hei-
degger at Davos, 1929 — An Allegory of Intellectual History,” Modern Intellectual