Jan Assmann

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Jan Assmann


Born
in Langelsheim, Germany
July 07, 1938

Died
February 19, 2024

Genre


Assmann studied Egyptology and classical archaeology in Munich, Heidelberg, Paris, and Göttingen. In 1966-67, he was a fellow of the German Archaeological Institute in Cairo, where he continued as an independent scholar from 1967 to 1971. After completing his habilitation in 1971, he was named a professor of Egyptology at the University of Heidelberg in 1976, where he taught until his retirement in 2003. He was then named an honorary professor of Cultural Studies at the University of Constance, where he is today.

In the 1990s Assmann and his wife Aleida Assmann developed a theory of cultural and communicative memory that has received much international attention. He is also known beyond Egyptology circles for his interpretation of the origi
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Moses the Egyptian: The Mem...

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Moses the Egyptian: The Mem... The Price of Monotheism
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Quotes by Jan Assmann  (?)
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“Disciplines develop questions of their own and by doing so function as a mnemotechnique of forgetting with regard to concerns of a more general and fundamental character.”
Jan Assmann, Moses the Egyptian: The Memory of Egypt in Western Monotheism

“In decreeing the Decalogue, moreover, YHWH bypasses Moses to address the people as a whole, communicating his will to them in quasi-democratic openness, without the need for any royal or prophetic intermediary. That is not only without precedent in the history of religion; it is also unparalleled in the Hebrew Bible. God’s proclamation of the Decalogue accordingly lies at the heart of the theme of revelation.”
Jan Assmann, The Invention of Religion: Faith and Covenant in the Book of Exodus

“Through the “transference” of the king-god relationship and the king-people relationship to the relationship between God and his people, Assyrian state ideology is converted into Israelite covenant theology. The fact that God makes his covenant with the people as a whole, rather than through the intercession of royalty, priesthood, or some other representative authority, becomes the basis for a new, specific, emphatic, and to some extent “democratic” conception of the people. The people—not Moses, not the seventy elders, not Aaron, not the Levites—assume the role of a sovereign partner in the covenant. This directness of access to God is what lends the biblical concept its democratic force.”
Jan Assmann, The Invention of Religion: Faith and Covenant in the Book of Exodus

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