Landauer, “Die Legende des Baal Schem,” in Philosophie und Judentum: Ausgewählte
Schriften, Band 5, ed. Siegbert Wolf (Hessen: AV, 2012), 345–347.
Landauer, For Socialism, trans. David J. Parent (St. Louis, MO: Telos Press, 1978), 130;
this interpretation of the Sabbatical and Jubilee was widely influential; it was taken up not
only by Buber but also by the young leader of the Ha’poel Ha’tzair movement, Chaim Ar-
losoroff; Shlomo Avineri, Arlosoroff (London: Peter Halban, 1989), 30–31. By some circuitous
route, it was even echoed by Vladimir Jabotinsky, who interpreted it as antisocialist; Michael
Stanislawski, Zionism and the Fin-de-Siècle: Cosmopolitanism and Nationalism from Nordau
to Jabotinsky (Berkeley: University of California Press, 2001), 215.
Landauer Archives (Hebrew University of Jerusalem), MS Var. 432, File 23, cited by Mi-
chael Löwy, Redemption and Utopia: Jewish Libertarian Thought in Central Europe: A Study in
Elective Affinity, trans. Hope Heaney (Stanford, CA: Stanford University Press, 1992), 136.
Ibid. Löwy rightly notes that the mutual influence of Landauer and Buber on each other
drew from the same German neo-romantic sources, and he distinguishes this romanticism
from conservative and reactionary interpretations. However, he overstates the political differ-
ences between the two. Cf. Löwy, “Romantic Prophets of Utopia: Gustav Landauer and Martin
Buber,” in Gustav Landauer: Anarchist and Jew, ed. Paul Mendes-Flohr and Anya Mali, with
Hanna Delf von Wolzogen (Berlin: De Gruyter, 2014), 64–81.
Landauer, Revolution, 175.
Landauer, “Dreißig sozialistische Thesen,” Die Zukunft 15 (Jan. 12, 1907). When Buber ed-
ited Landauer’s writings, he added “Volk und Land” to the beginning of the title, working from
Landauer’s handwritten manuscript. The “twelve articles,” a reference to the Peasants’ War, were
published in numerous anarchist journals, and revised substantially in January 1912. Landauer,
“The 12 Articles of the Socialist Federation,” in For Socialism, 144–145; cf. Landauer, “The Twelve
Articles of the Socialist Bund, Second Version,” in Revolution and Other Writings, 215–216.
Kuhn and Wolf, introduction to Revolution and Other Writings, 31; also see Erich Müh-
sam, Liberating Society from the State and Other Writings: A Political Reader, ed. and trans.
Gabriel Kuhn (Oakland, CA: PM Press, 2011), 6.
Kuhn marks a talk given in that month, “Vom freien Arbeitertag,” Der Sozialist, Octo-
ber 1, 1911, as the transition to “desperate defense against the war.” Kuhn, note on Landauer, “A
Free Workers’ Council,” in Revolution and other Writings, 218.
Landauer, “Martin Buber,” Neue Blätter (Hellerau and Berlin: n.p., 1913), 90ff.; in Lan-
dauer, Philosophie und Judentum: Ausgewählte Schriften, Band 5, ed. Siegbert Wolf (Hessen:
AV, 2 0 1 2) , 351–362.
Buber publicly joined the Bund in advocating community control of local schools but
never contributed to Der Sozialist; FMD 177.
Richard Faber and Christine Holste, eds., Der Potsdamer Forte-Kreis: Eine utopische
Intellektuellenassoziation zur europäischen Friedenssicherung (Würzburg: Konigshausen &
Neumann, 2001); Landauer, Sein Lebensgang in Briefen, 2:1–16 and 2:77–92; FMD 92.
“We no longer need our old motto, Not by might, but by spirit, since power and spirit
are now going to become one. Incipit vita nova.” Buber to Hans Kohn, September 30, 1914, in
LMB 160.
FMD 93–126.
Broué, German Revolution, 43–53.
Gary Dorrien, “Barthian Dialectics : ‘Yes’ and ‘No’ on the Barthian Revolt and Its Leg-
acy,” in The Weimar Moment: Liberalism, Political Theology, and Law, ed. Leonard V. Kaplan
and Rudy Koshar (Lanham, MD: Lexington Books, 2012), 219.
“The Watchword” was adapted from Buber’s Hanukkah address to the Berlin Zionist
Union on December 19, 1914. Judah Magnes, in response to the same statement, resolved never
to read Buber again; MBEY 400.
