Persistent Pattern of Legitimizing Harm to Jews
TL;DR
- The persistent "pattern" is not primarily about overt attacks on Jews, but a constant, underlying societal permission structure to justify harm to Jews, which shifts its stated reasons across eras.
- This pattern of legitimizing harm to Jews conflicts with other moral frameworks, requiring societies to accommodate it by rationalizing or excusing such harm, rather than eradicating the impulse.
- Historical events like the Crusades and the Enlightenment, rather than diminishing antisemitism, paradoxically exacerbated it by providing new excuses or by threatening the existing permission structure for harming Jews.
- The formation of Israel, intended as a sanctuary, did not end the pattern; instead, it sometimes intensified it by creating new rationalizations for opposition, demonstrating the pattern's resilience to perceived solutions.
- The current global surge in anti-Jewish rhetoric, even among those not directly participating in violence, mirrors historical pogroms where bystanders rhetorically side with perpetrators, indicating a feature of the pattern, not a PR issue.
- Responding to the pattern requires recognizing it as a moral perversion, not a mere educational or prejudice problem, necessitating strategies that acknowledge its deep-seated nature rather than solely focusing on factual correction.
- While pogroms may subside, the underlying pattern of legitimizing harm to Jews persists, impacting how societies and individuals react to events, often by excusing or minimizing harm to Jews.
Deep Dive
David Deutsch presents a provocative thesis: a persistent, millennia-old "pattern" exists across diverse societies, not primarily manifesting as overt violence against Jews, but as a background permission structure that justifies, excuses, or minimizes harm to them. This pattern, Deutsch argues, is not rooted in rational grievances like envy or specific historical events, but rather represents a fundamental moral perversion that has adapted its rationalizations over time--from deicide to "cosmopolitan elites" and Zionism--to remain compatible with prevailing societal moral frameworks. The implication is that efforts to combat antisemitism through education or by framing it as racism are fundamentally misguided, as they fail to address the deep-seated nature of this "pattern" which can influence even well-meaning individuals.
The core of Deutsch's argument is that the "pattern" is characterized by an impulse to legitimize hurting Jews, rather than a consistent hatred. This impulse, he contends, is not solely a feature of European or Near Eastern societies but has become increasingly globalized. He distinguishes this from mere prejudice or racism, suggesting it is a unique form of irrationality that becomes particularly evident when societal moral currents are threatened. For instance, the Enlightenment and the establishment of Israel, which one might expect to diminish such persecution, paradoxically intensified the "pattern" by challenging its existing justifications and forcing it to adapt. The current surge in anti-Jewish rhetoric and actions, particularly in the West and amplified by social media, is interpreted not as a rational response to Israeli policy or global events, but as a manifestation of this enduring pattern, where empathy claims are often a rationalization for an underlying, unacknowledged permission to target Jews.
The second-order implications of Deutsch's thesis are profound. Firstly, it suggests that traditional approaches to combating antisemitism, such as public relations campaigns or diversity workshops, are ineffective because they misdiagnose the problem as an educational or prejudice issue. A more effective response, Deutsch implies, would require a deeper understanding of this "pattern" as a fundamental moral anomaly. Secondly, his analysis challenges the notion of assimilation as a solution, citing historical examples where highly assimilated Jewish communities were precisely those targeted for extermination. This implies that distinct Jewish identity, far from being the cause of persecution, may be a necessary factor in the pattern's persistence, and that efforts to "fade away" are unlikely to resolve the underlying issue. Finally, Deutsch suggests that while overt pogroms may ebb and flow, the "pattern" itself is tenacious and will continue to adapt its justifications. This necessitates a constant vigilance, not just for Jews, but for any society that values its own moral integrity, as the tolerance of this pattern can be corrosive to civilization itself. The rise of non-Jewish allies actively supporting Jewish communities, as observed by Deutsch, offers a counterpoint to the pattern's pervasiveness, highlighting the potential for moral clarity to emerge even within a climate influenced by this deep-seated irrationality.
Action Items
- Audit "the pattern": Identify 3-5 historical instances where justifications for harming Jews shifted with societal trends (ref: Deutsch's theory).
- Track societal moral frameworks: Analyze how 2-3 major shifts (e.g., Enlightenment, formation of Israel) interacted with "the pattern" (ref: Deutsch's analysis).
- Evaluate communication strategies: For 3-5 current events, assess if responses address the root "pattern" or merely symptoms (ref: Deutsch's critique of Hasbara).
- Design educational materials: Create 2-3 concise explanations of "the pattern" for non-Jewish audiences, focusing on its persistence and rationalizations.
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View Episode Notes →Key Quotes
"Most of the time, this doesn't erupt into pogroms. Instead, it lives as a background permission: a readiness to excuse, minimize, or rationalize harm to Jews when it does occur."
Roberts introduces Deutsch's concept of "the pattern," which he describes not as overt violence, but as a persistent societal inclination to justify harm against Jewish people. This underlying "permission structure" allows for the rationalization of antisemitic actions, even when they do not escalate to full-scale pogroms.
"The stated reasons shift with the era--deicide, moneylending, 'cosmopolitan elites,' Zionism--but the underlying permission structure remains disturbingly constant."
Deutsch highlights that the specific justifications for harming Jews change over time and across cultures. However, he argues that the fundamental "permission structure" enabling such harm remains remarkably consistent, suggesting a deeper, underlying phenomenon rather than a series of unrelated historical incidents.
"The the thing which happens all the time which i call the pattern is the impulse to legitimize hurting jews which is the reaction of the other people for example the pogroms and so on almost always are a bottom up phenomenon they come from the people not from the authorities."
Deutsch clarifies that "the pattern" is not the violence itself, but the constant impulse to legitimize hurting Jews. He notes that this impulse often originates from the general populace rather than being solely dictated by authorities, indicating a widespread societal tendency.
"The the the the illogicality of the accusations that are formed as rationalizations of the pattern is itself a characteristic of the pattern because once if you it's a sort of um it's a bit like the phenomenon of cults or religions you know the cults and religions often have credos shibboleths where to be a member you have to assert something illogical right and and it's a badge of membership."
Deutsch observes that the justifications used to rationalize harm against Jews are often illogical. He likens this to the creeds of cults or religions, where asserting illogical beliefs can serve as a badge of membership, suggesting that the irrationality itself is a key feature of the pattern.
"The pattern is a moral perversion which takes the form of compulsively legitimizing legitimizing not enacting hurting jews for being jews and that can go up and down in a society but what people do especially in strong societies like the anglosphere societies what people do is more regulated by their political and social traditions than by their gut morality about different people."
Deutsch defines the pattern as a moral perversion focused on compulsively legitimizing, rather than enacting, harm against Jews. He suggests that in societies with strong traditions, like the Anglosphere, people's actions are more influenced by their political and social structures than by their immediate moral impulses regarding different groups.
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Resources
External Resources
Books
- "The Fabric of Reality" by David Deutsch - Mentioned as one of the books written by the guest.
- "The Beginning of Infinity" by David Deutsch - Mentioned as one of the books written by the guest.
People
- David Deutsch - Guest, renowned physicist from Oxford University, discussing his theory on "the pattern" of justifying harm to Jews.
- Russ Roberts - Host of EconTalk, discussing his own experiences and observations related to the topic.
- Mel Gibson - Director of the movie "The Passion of Christ," mentioned in relation to historical accusations against Jews.
- Saint Augustine - Mentioned for his historical advice regarding the treatment of Jews.
- Voltaire - Mentioned for his historical views on Jews and the Enlightenment.
- Henry Ford - Mentioned for promoting anti-Jewish sentiments in America.
- Father Coughlin - Mentioned for promoting anti-Jewish sentiments in America.
- Martin Luther - Founder of Protestantism, mentioned for his writings about Jews.
- Medici - Mentioned as a historical family involved in finance, who were not Jewish.
- Hamas - Mentioned in relation to the October 7th attacks.
- Douglas Murray - Mentioned for his observations on people who cannot stop talking about Jews.
- Max Nordau - Mentioned for his address to the first Zionist Congress regarding the emancipation of Jews.
- Gladstone - Mentioned as a historical liberal figure who expressed reservations about emancipating Jews.
- Abbas - Mentioned in relation to the Israeli-Palestinian conflict.
- Arafat - Mentioned in relation to the Israeli-Palestinian conflict.
- Christopher Hitchens - Mentioned for his views on anti-Semitism as a danger to civilization.
- Josiah Wedgwood - Mentioned as the ancestor of a historical figure who supported Jews.
- Wedgwood - Mentioned as a historical figure who supported Jews.
- Chamberlain - Mentioned in relation to British policy regarding Jews in the 1930s.
- Churchill - Mentioned as a figure who was critical of British government policy regarding Jews.
Organizations & Institutions
- EconTalk - Podcast where the conversation is taking place.
- Library of Economics and Liberty - The organization that produces EconTalk.
- Shalem College - Institution where Russ Roberts is affiliated.
- Stanford University's Hoover Institution - Institution where Russ Roberts is affiliated.
- Berkades Center - Mentioned as a place where Russ Roberts held a lunchtime session.
- George Mason University - The institution that houses the Berkades Center.
- Oxford University - Institution where David Deutsch is affiliated.
- NFL (National Football League) - Mentioned in the example of categorical reference lists.
- New England Patriots - Mentioned in the example of categorical reference lists.
- Pro Football Focus (PFF) - Mentioned in the example of categorical reference lists.
- Hamas - Mentioned in relation to the October 7th attacks.
- IDF (Israel Defense Forces) - Mentioned in relation to chants at a protest.
- Hezbollah - Mentioned as an enemy of Israel.
- Houthi - Mentioned as an enemy of Israel.
Websites & Online Resources
- EconTalk.org - Website for the EconTalk podcast.
- Substack - Platform where Russ Roberts plans to post additional thoughts.
- Twitter (X) - Social media platform where discussions about the topic occurred.
Other Resources
- "The Pattern" - A theory proposed by David Deutsch regarding the justification of harm to Jews.
- Deicide - Historical accusation against Jews, mentioned in relation to "The Passion of Christ."
- Crusades - Historical events mentioned in relation to violence against Jews.
- Rhineland Massacres of 1096 - Historical events mentioned in relation to violence against Jews.
- Pogroms - Historical events of mob violence against Jews.
- Blood Libels - False accusations against Jews regarding the use of blood.
- Khmelnytsky Massacres - Historical events of violence against Jews in 1648.
- Kishinev Pogrom - Historical event of violence against Jews in 1903.
- Kristallnacht - Historical event in Germany in 1938.
- The Holocaust - Historical event of the genocide of six million Jews.
- October 7th Attacks - Mentioned in relation to violence against Israelis.
- Enlightenment - Historical period mentioned in relation to changes in anti-Semitism.
- Anglosphere - Mentioned as a region where certain historical patterns did not occur.
- Zionism - Political movement for the establishment of a Jewish homeland.
- Hasbara - Hebrew word for Israel's public relations efforts.
- Balfour Declaration - Historical declaration related to the establishment of a Jewish homeland.
- Dreyfus Affair - Historical event in France involving a Jewish army captain.
- Occam's Razor - Principle of parsimony, mentioned as an application by Russ Roberts.
- Inductivism - A philosophical concept mentioned by David Deutsch.
- Utilitarianism - A philosophical concept mentioned by Russ Roberts.
- Assimilation - The process of becoming similar to something else, discussed as a potential solution.
- Messiah - Figure in Jewish eschatology, mentioned in relation to a historical Jewish viewpoint.
- "Go kill yourself do the world a favor" - A phrase chanted at a protest.
- "Globalize the intifada" - A slogan used at a protest.
- "Take another settler out" - A slogan used at a protest.
- "Death to the IDF" - A slogan chanted at a protest.
- "Stabbed in the back myth" - A myth concerning Germany's defeat in World War I.
- "The Pattern" - A theory proposed by David Deutsch regarding the justification of harm to Jews.