Czy Żydzi zabili Chrystusa, czyli chrześcijanin i antysemityzm

An End to Antisemitism, vol.3, 2021

'sd efinition of antisemitism as the "longest hatred"¹ carries as much weight now as it did thirty years ago, when Wistrich published his landmark study. Today, in our contemporary societies and culture, antisemitism is on the rise, and its manifestations are manifold. Antisemitic hate crimes have spiked in recent decades, and antisemitic stereotypes, sentiments, and hate speech have permeated all parts of the political spectrum. In order to effectively counteract the ever-growingJew-hatred of our times, it is important to recognise the traditions thath avef ed antisemitism throughout history.A ntisemitism is an age-old hatredd eeplye mbeddedi ns ocieties around the globe. While the internet and modern media have contributed beyond measure to the increase of Jewhatred in all parts of the world, the transformation processes thata ntisemitism has been undergoing through the ages remain the same. Acorecondition of antisemitism is its versatile nature and adaptability,b oth of which can be traced through all periods of time. Current-day antisemitism is shaped and sustained not onlyb yp owerful precedents but also reflects common fears and anxieties that our societies are faced with in aw orld that is ever changinga nd where the changes run even faster todayt hane verb efore. Historical awareness of the nature of antisemitism, therefore, is more important than ever.The present volume, thus, wantst oh elp raise this awareness.I ts articles tracet he history of antisemitisma nd the tradition of antisemitic stereotypes through the ages. It documents various manifestations of antisemitism over time and reflects on the varyingm otivations for antisemitism.A ss uch, these contributions shed light on socio-culturala nd socio-psychological processes that have led to the spike of antisemitism in various periods of time and in varyingi ntensity.I n this way, they can help to establish methods and policies to not onlyt ocounter current antisemitic manifestations but also to combat them. Terminologya nd Historiographical Delineation The usageo ft he term antisemitism is much debated in historical scholarship. Various scholars claim thatt he term reflectsac onceptualisation of Judaism as

Religion, State & Society, 2006

APSTRAKT Nakon pada Berlinskog zida u Istočnoj Evropi kontinuitet ideologije krajnje desnice postaje očigledan i to u meri u kojoj obnovu ovih ideja prati reinterpretiranje istorije i rehabilitacija osporavanih istorijskih ličnosti, među kojima su mnoge, 40 godina ranije, bile optužene za antisemitizam, fašizam i naklonost Nacistima. Članak se bavi specifičnim primerom postkomunističkog revizionizma u Srbiji. Glavni cilj rada je istraživanje retorike vladike Nikolaja Velimirovića (1880 -1956), kontraverznog filozofa Srpske pravoslavne crkve, čija dela sadrže otvoreni antisemitizam. U radu se teži prepoznavanju strategija koje primenjuju promoteri njegovih ideja suočavajući se sa prigovorima o antisemitizmu. Autor se fokusira na kontroverze ispoljene u vezi sa Velimirovićevim antisemitizmom u vreme njegove formalne kanonizacije maja 2003. Autor ukazuje da se, za razliku od Rimokatoličke i Protestantske hrišćanske denominacije, istočne crkve, uključujući i Srpsku pravoslavnu crkvu, još nisu formalno odredile prema problemu hrišćanskog antisemitizma iz doktrinarne i eklezijastičke perspektive. Upravo zbog nepromenjenog tradicionalizma promoteri Velimirovićevih ideja moraju pribeći opravdavanju i negiranju antisemitizma na način koji njegove stavove čine konzistentnim sa preovlađujucim sekularnim normama etničke tolerancije.

SUNY Press, 2020

In my new book I show how after the Holocaust philosophy tended to fight anti-Semitism by dimissing any thinking about Jews, including Jewish thought.

Participation in the national essay contest ”Adevăr și memorie. Antisemitism și Holocaust în România” Abstract: The Holocaust continues to be the greatest crime against humanity today, aimed at annihilating the entire Jewish population in Europe, a deliberate decision of the Nazi Reich that mobilized all its resources to destroy an entire people who, from its perspective, did not fall into the high norms of a superior race. Through this essay, I want to show what is the present atitude of those who continue to promote this hostile attitude towards the Jewish community in the contemporary period, more precisely from Octomber 2019 to February 2022.

The American Journal of Psychoanalysis, 2017

This impressive book, offering essays by 19 authors on the topic of the recent upsurge in virulent anti-Jewish hostility, is daunting, not by sheer size, which is considerable, but by the very fact of its existence, the very fact of what must be its focus the worldwide rise of a pernicious, persistent anti-Semitism. The topic of course must be explored, and is explored with painstaking scholarship, intensive scrutiny of the subject itself, commitment, eloquence, and passion. The book is the outgrowth of a four-day conference involving 45 scholars from 10 countries at Indiana University's Institute for the Study of Contemporary Antisemitism (ISCA) in April 2014. The 19 authors represented in the book live in, and/or are affiliated with colleges and universities in Austria, England, France, Germany, Norway, Poland, and the United States. It is important, and impressive, that the contributors to the book are international, because anti-Semitism is a burgeoning international problem. The book is organized into four parts, (I) Defining and Assessing Antisemitism, (II) Intellectual and Ideological Contexts, (III) Holocaust Denial, Evasion, Minimization, and (IV) Regional Manifestations. The second chapter, ''The Ideology of the New Antisemitism,'' by Kenneth Marcus, is useful in identifying some key psychoanalytic issues. He sets the stage by underscoring that antisemitism is an ideology, quoting Sartre, who described antisemitism as a ''conception of the world'' (p. 21), giving us a broad, inclusive perspective to consider. He identifies the irrationality of otherwise educated, knowledgeable people who accept an ideology that includes the infamous blood libel, that Jews murder Christian babies to use their blood in making Passover matzoh. He continues by citing Holocaust-denial statements that Jews invented stories about a Holocaust that never happened, and by citing the belief that the antisemitic forgery, ''The Protocols of the Elders of Zion,'' is true. He anchors his discourse in an acknowledgment of Freudian thought, that ''the ideology of hatred is a symptom of repressed desire'' (p. 25). Marcus discusses trauma as underlying antisemitic ideology, citing projection and displacement as essential to further understanding how people deal with the conflicts generated by repressed desire, in an attempt to rid themselves of forbidden desires. He delineates various ways in which Jews are blamed for everything, quoting a 19th century CE (Common Era) tract that traces everything evil to Jews, and contemporary Islamic thought that attributes every ''catastrophe'' to Jews (p. 37).

An End to Antisemititsm! vol. 4, 2021

The present,fourth volume of An End to Antisemitism! combines articles that address the studyofa ntisemitism from perspectiveso ft he social sciences,i ncluding psychology, philosophy, and pedagogy. The contributions to this final volume of the proceedings series essentiallym irror the general approach to combating antisemitism that is suggested by the whole five-volume series An End to Antisemitism! One of the series' main arguments is that successful strategies to fight antisemitism must be based on at horough scholarlya nd scientific analysis of Jew-hatred. Such an analysis begins with the assessment not onlyo ft he level of antisemitism in ag iven population and time but alsob yi dentifying which forms of Jew-hatred wereo ra re more prominent thano thers. Thisa ssessment is followed by an interdisciplinary theoretical reflection of antisemitisma nd by an analysis of the assessed data. Such theoretical reflection must be the basis for the development of successful strategies to combat antisemitism. This first part is followed by articles dedicatedtothe theoretical reflection of antisemitism on philosophical, sociological, and psychological levels. Historical and religious perspectiveshavebeen discussed in previous volumes.¹ The results of these theoretical contributions point the wayt ot heir implementation in the form of pedagogical studies and as examples of best practices. Assessmento fA ntisemitism Assessment of the level of antisemitism has been established as one of the key prerequisites to successfullyf ight it-bothi nv olume 1o ft he present series as well as in the respective official catalogue of measures for combatingantisemitism.² Onlyanin-depth understanding of the level and nature of antisemitism in

2021

Contrary to my usual practice of honing in on ap articularlyi llustrative close readingofrelevant material, this chapter will consist of seventeen fairlyapodictic bullet points of varying length, which takeaprogrammatic rather than descriptive approach to the topic in question. That said, the explicit and implicit criticisms Im ake are obviouslyp redicatedo na na nalysis of the erroneous ways in which antisemitism is all too oftent reated. My arguments draw on and utilize the approach to antisemitism developed by and in the tradition of the Critical Theory of the Frankfurt School.¹ (1) Antisemitism is aproduct of, not afundamental aberration from, the values prevalent in Western and Muslim societies. Both Western culture, whether in its pagan or Christian inspiration, and Muslim culturehavedeveloped their selfunderstanding in no small measure by contrasting themselvestowhat they conceivedo f(or rather: constructed in their imagination) as being negative Jewish traits.² In the West,b oth the Enlightenment'sp roponents and its opponents have contributed to the perpetuation of this tradition. In both cultures,the transformations required to put an end to antisemitism are so fundamental that they far outstrip what anyofuscould possiblyimagine. If, hypotheticallyspeaking,it werepossible to erase all the products of Western and Muslim culturetainted by antisemitism at one stroke, both cultures would effectively have to start from scratch. Iamskeptical, then, as far as the goal of putting an end to antisemitism anytime soon is concerned. This does not,however,changethe fact thatitneeds

The Holocaust destroyed Jewish communities across Europe and in Poland. Subsequently, in the Soviet bloc, most Jewish survivors were expelled or coerced to leave, while the memory of the millennium-long presence of Jews in Poland was thoroughly suppressed. This article, through the lens of a scholar’s personal biography, reflects on how snippets of the Jewish past tend to linger on, in the form of absent presences, despite the national and systemic norm of erasing any remembrance of Poles of the Jewish religion. This norm used to be the dominant type of antisemitism in communist Poland after 1968, and has largely continued unabated after the fall of communism.