In the framework of Evolutionary Anthropodynamics, Dr. Pronab K. Chowdhury describes the Jewish cultural population in Europe after the French Revolution (1789) as splitting into two
distinct components based on their reaction to Jewish emancipation and their intellectual evolution 1-4.
These two components are identified as follows:
- The Orthodox or “God-fearing” Jewish Population
The author describes this group as the traditional component of the Ashkenazi diaspora that remained largely segregated from European Christian society prior to the 19th-century reforms 1, 4-6.
● Location and Living Conditions: This population lived primarily in the “Pale of Settlement” (territories of the Russian Empire including Poland and Lithuania) and resided in Shtetls (segregated settlements) 1, 6-8.
● Cultural Governance: Their lives were strictly governed by religious laws (halakha) and the leadership of Rabbis 1, 7, 9, 10.
● Intellectual Character: Because of generations spent in rigorous Torah and Talmudic study, which prioritized logic and debate, this group developed a high mean intellectual
index 11, 12. The author classifies them as an “IL6 condensate” population 12, 13.
● National Identity: They practiced what the author calls “pseudo-nationalism” or “Messianic Zionism” 14, 15. While they expressed a desire to return to Jerusalem (symbolized by the phrase “Next year in Jerusalem”), they believed this return should only happen through divine intervention or the arrival of a Messiah, making it a spiritual rather than a political ambition 14-16. - The Non-Orthodox or “God-denying” (Secular) Jewish Population
The author explains that the French Revolution served as a catalyst for the emergence of a secularized, highly successful Jewish elite that sought to integrate into European society 3, 4,
● Emancipation and Migration: Following the declaration of Jewish emancipation in 1789 and the subsequent German Revolution of 1848, many Jews migrated from the Pale of Settlement to Central European cities like Berlin, Vienna, and Budapest 1, 18-20.
● Assimilation: Unlike the Orthodox group, this component prioritized cultural assimilation. Many converted to Christianity or presented themselves as secular “citizens of the world” to secure professional advancement 17, 21, 22.
● “HIIHIQ” Status: The author characterizes this group as a “High Intellectual Index High Intelligent Quotient” (HIIHIQ) population 23-25. They achieved disproportionate success in prestigious secular professions such as law, medicine, science, and
banking 19, 20, 26.
● Political Transformation: This group eventually abandoned the “wait-for-the-Messiah” mentality of their ancestors and adopted secular ideologies to achieve their goals 27, 28. This resulted in two major movements:
● Communism: Using universalist and revolutionary worker ideologies to secure power (e.g., Marx, Trotsky) 29-31.
● Political Zionism: Transforming the ancient religious connection to Palestine into a modern, nationalistic movement to establish a sovereign state (e.g., Theodor Herzl, Chaim Weizmann) 32-34.
The author concludes that Albert Einstein became the “modern prophet” and “unsurpassed leader” of this non-orthodox, secular component after 1919, using his scientific celebrity to unify
the global HIIHIQ diaspora for the Zionist project 34, 35.
