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This paper examines Gustav Landauer's mystical anarchism, focusing on the concept of overcoming death as a core element of his thought. It explores Landauer's rejection of death as both a linguistic superstition and a limited worldview, emphasizing the collective whole over individualism. The essay suggests that Landauer's representation of revolution moving from space to time includes his account of mystical anarchy, which fosters a deep connection with the past and a sense of unity with the world and humanity. This shift in perspective promotes a more fulfilling and meaningful existence within a larger, authentic community that is an antidote to the constraints of death. [ABSTRACT FROM AUTHOR]

The violent death of Landauer in May 1919 at the end of the Räterepublik of Munich left several of his best friends with a terrible feeling: a sense of tension between the unique hopes incarnated by Landauer and the spiritual and political void his passing left behind. This article is an attempt to capture the tragic shift from a living revolutionary who projected his unique anarchist views onto the failed Munich Revolution to the efforts of a group of close friends who searched to save their dear Landauer from the infamy of failure, making of his months in Munich and his death an important amendment to his spiritual and political legacy. [ABSTRACT FROM AUTHOR]

Gustav Landauer (1870–1919) was a German-Jewish anarchist and radical thinker who was brutally murdered in the Munich Soviet Republic. Paul Mendes-Flohr has contributed enormously to the rediscovery of this long-neglected figure, who nonetheless played a crucial role in the intellectual debates of his time. Mendes-Flohr emphasizes the impact that Landauer's death had on Martin Buber's conception of politics at a time when Jewish revolutionaries were attempting to combine messianism and activism. In this essay, as a complement to Mendes-Flohr's insightful work, I will attempt to show how Landauer's legacy can be traced in two other German-Jewish thinkers, Franz Rosenzweig and Walter Benjamin, albeit with important differences. In particular, I want to illustrate how Landauer's idea of an anarchic diaspora, as well as his idea of revolution as interruption, both based on a unique conception of time, can be seen as two powerful theologico-political devices that he used in order to dismantle a too narrow and too technical idea of politics. I will, therefore, examine how the anarchic diaspora finds its echo in Rosenzweig's thought, and how the idea of interruption and inversion can be found in Benjamin's conception of revolution. [ABSTRACT FROM AUTHOR]