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 origins of monotheism, which he considers as a break from earlier cosmotheism, first with Atenism and later with the Exodus from Egypt of the Israelites.
Assmann died on 19 February 2024, at the age of 85.
Writings on Egyptian and other religions
Assmann suggested that the ancient Egyptian religion had a more significant influence on Judaism than is generally acknowledged. He used the term "normative inversion" to suggest that some aspects of Judaism were formulated in direct reaction to Egyptian practices and theology. He ascribed the principle of normative inversion to a principle established by Manetho which was used by Maimonides in his references to the Sabians. His book The Price of Monotheism received some criticism for his notion of The Mosaic Distinction. He too no longer held this theory, at least not in its original form (specifically, the mosaic aspect).
Awards
1996 Max Planck Award for Research
1998 German Historians' Prize
1998 Honorary Doctorate in Theology from the Theology Faculty, Munster
Re und Amun: Die Krise des polytheistischen Weltbilds im Ägypten der 18.-20. Dynastie (Orbis Biblicus et Orientalis 51). Fribourg and Göttingen 1983.
English translation: Egyptian Solar Religion in the New Kingdom: Re, Amun, and the Crisis of Polytheism (Studies in Egyptology) (1995) ISBN0-7103-0465-X
English translation: Cultural Memory and Early Civilization: Writing, Remembrance, and Political Imagination. Cambridge University Press, 2011. ISBN978-0-521-18802-9
Ägypten: Eine Sinngeschichte (Munich: Hanser 1996; Frankfurt: Fischer, 1999)
English translation: The Mind of Egypt: History and Meaning in the Time of the Pharaohs (New York: Metropolitan Books, 2002; Harvard University Press, 2003).
English translation: Moses the Egyptian: The Memory of Egypt in Western Monotheism (Cambridge, Mass.: Harvard University Press, 1997; 1998) ISBN0-674-58739-1
Weisheit und Mysterium: Das Bild der Griechen von Ägypten. Munich 2000. ISBN3-406-45899-8
Herrschaft und Heil: Politische Theologie in Altägypten, Israel und Europa. Munich 2000. ISBN3-596-15339-5
Religion und kulturelles Gedächtnis: Zehn Studien (Munich: C.H. Beck, 2000). ISBN3-406-45915-3
English translation: Religion and Cultural Memory: Ten Studies (Cultural Memory in the Present) trans. Rodney Livingstone, SUP (2005) ISBN0-8047-4523-4
Ägyptische Religion in Johann Figl (Hrsg.), Handbuch Religionswissenschaft. Religionen und ihre zentralen Themen, Innsbruck-Wien 2003. pp.104–117
Theological responses to Amarna in Gary N. Knoppers, Antoine Hirsch (Hg.), Egypt, Israel, and the Ancient Mediterranean World. Studies in Honor of Donald B. Redford, Leiden/Boston 2004. pp.179–191
What’s Wrong with Images? in Maria Hlavajova, Sven Lütticken, Jill Winder (Hg.), The return of religion and other myths: a critical reader in contemporary art, Utrecht 2009. pp.16–30
Exodus and Memory in Thomas E. Levy, Thomas Schneider, William H. C. Propp (Hg.), Israel’s Exodus in transdisciplinary perspective. Text, archaeology, culture and geoscience, Cham; Heidelberg; New York; Dordrecht; London 2015. pp.3–15
Monotheism Curse or Blessing? in Pirner, Manfred L.; Lähnemann, Johannes; Haussmann, Werner; Schwarz, Susanne (Hg.): Public Theology, Religious Diversity, and Interreligious Learning. Contributing to the Common Good Through Religious Education (Routledge Research in Religion and Education), New York; London 2018, pp.94–104
↑Assmann, Jan (2015). "Exodus and Memory"(PDF). Israel's Exodus in Transdisciplinary Perspective. Quantitative Methods in the Humanities and Social Sciences. pp.3–15. doi:10.1007/978-3-319-04768-3_1. ISBN978-3-319-04767-6. In my book Moses the Egyptian, which I wrote in California 20 years ago, I tried to define the conceptual core of the Exodus narrative as the "Mosaic distinction" between true and false religion or true and false Gods (Assmann 1997; see also Assmann 2007, 2010). This theory has met with much criticism and I would not hold it any longer. The distinction as such, and as a defining feature of monotheism, still seems to me irrefutable, but I would no longer call it "mosaic." It is true that the distinction between true and false in religion seems somehow implied in the prohibition of the worship of other gods and images, but it becomes a question of truth only later in antiquity with a certain concept of revelation... Ifthere is any "Mosaic distinction," it is the distinction between matrimonial faithfulness and adultery, political loyalty and apostasy, filial love and rebellion, and, in this sense, between friend and foe, love and wrath.