David Nirenberg

Age, Biography and Wiki

David Nirenberg was born on 6 May, 1964 in New York, New York, United States. Discover David Nirenberg’s Biography, Age, Height, Physical Stats, Dating/Affairs, Family and career updates. Learn How rich is He in this year and how He spends money? Also learn how He earned most of networth at the age of 56 years old?

Popular AsN/A
Age56 years old
Zodiac SignTaurus
Born6 May 1964
Birthday6 May
BirthplaceNew York, New York, United States
NationalityUnited States

We recommend you to check the complete list of Famous People born on 6 May.
He is a member of famous with the age 56 years old group.

David Nirenberg Height, Weight & Measurements

At 56 years old, David Nirenberg height not available right now. We will update David Nirenberg’s Height, weight, Body Measurements, Eye Color, Hair Color, Shoe & Dress size soon as possible.

Physical Status
HeightNot Available
WeightNot Available
Body MeasurementsNot Available
Eye ColorNot Available
Hair ColorNot Available

Dating & Relationship status

He is currently single. He is not dating anyone. We don’t have much information about He’s past relationship and any previous engaged. According to our Database, He has no children.

ParentsNot Available
WifeNot Available
SiblingNot Available
ChildrenNot Available

David Nirenberg Net Worth

He net worth has been growing significantly in 2018-19. So, how much is David Nirenberg worth at the age of 56 years old? David Nirenberg’s income source is mostly from being a successful . He is from United States. We have estimated David Nirenberg’s net worth, money, salary, income, and assets.

Net Worth in 2020$1 Million – $5 Million
Salary in 2019Under Review
Net Worth in 2019Pending
Salary in 2019Under Review
HouseNot Available
CarsNot Available
Source of Income

David Nirenberg Social Network

WikipediaDavid Nirenberg Wikipedia

Timeline of David Nirenberg


Nirenberg’s 2013 book Anti-Judaism: The Western Tradition is not a history of anti-Semitism, rather, it focuses “on the role of anti-Judaism as a constitutive idea and an explanatory force in Christian and post-Christian thought—though it starts with Egyptian arguments against the Jews and includes a discussion of early Islam, whose writers echo, and apparently learned from, Christian polemics.” Pulling on an array of sources from across the centuries, Nirenberg demonstrates the potency of “imaginary Jews” in “works of the imagination, profound treatises, and acts of political radicalism.” Described as “an extraordinary scholarly achievement”, Anti-Judaism: The Western Tradition argues “that a certain view of Judaism lies deep in the structure of Western civilization and has helped its intellectuals and polemicists explain Christian heresies, political tyrannies, medieval plagues, capitalist crises, and revolutionary movements.” Christopher Smith of King’s College London argues that Anti-Judaism represents, “the culmination of a career volte-face in respects to his methodological approach. His 1996 work Communities of Violence: Persecution of Minorities in the Middle Ages rejected a longue durée history of anti-Semitism.” Whereas, “in Anti-Judaism, Nirenberg allows for a continuation of trends in the development of a shared concept of anti-Judaism built on and progressed over” a period of three thousand years. Some historians, while praising Nirenberg’s oeuvre, have expressed dissatisfaction with the parts concerning contemporary history (for instance, Maurice Kriegel.)


In 2006 he joined the History Department at the University of Chicago and the Committee on Social Thought. Between 2014 and 2017 he served as dean of the Social Sciences Division of the University of Chicago. In 2017 he became Executive Vice Provost, and in 2018 he additionally took on the role of Interim Dean of the Divinity School, stepping down from the Provost’s office a year later.


Nirenberg’s “important” 1996 book Communities of Violence; Persecution of Minorities in the Middle Ages, challenged interpretations that set inter-communal medieval violence (specifically, attacks on lepers, Jews, and Muslims) into larger teleological frameworks. It argued that each event must be understood in its own terms, in the context of economic and social tensions available for exploitation in a specific time and place. He argues that primacy should be given to understanding the local meaning of inter-communal violent events, and that violent events can be better understood as one of the mechanisms that in fact contributed to social stability and kept the overall amount of violence low. The book makes these broader arguments by focusing on Aragon in the 1300s.