...And here we come upon a problem as basic as the nature of knowledge itself: all of our prodigious cognitive and computational abilities are inadequate to a full comprehension of our complex world. As humans, we remain heavily dependent on certain tools of perception and conception that our cultural and biological heritages have taught us are useful. These tools–such as language, causal logic, religion, mathematics–are indeed powerful, but they are powerful precisely because they reduce complexity to intelligibility by projecting our mental concepts onto the world. One consequence of this is that our recognition of significance is always what some philosophers call "theory laden," meaning that it is shaped by what our theoretical framework and cognitive tools encourage us to recognize as meaningful. Anti-Judaism, as I have argued throughout this book, is precisely this: a powerful theoretical framework for making sense of the world.
After all, no matter how overrepresented the Jews may have been among the European "bourgeoisie," they remained a tiny minority of that class. How could that tiny minority convincingly come to represent for so many the evolving evils of the capitalist world order? More broadly, how could untold millions of Europeans (and not only Germans) come to believe–or act as if they believed–the claims of the Nazis (and not only the Nazis) that Jews and their conspiracies so threatened the security of the world that they needed to be excluded, expelled, or exterminated? According to Horkheimer and Adorno, the liquidation of the Jews of Europe was not grounded in "reality." It took place in the vast gap between and explanatory framework ("anti-Semitism") that made satisfying sense of the world to a significant portion of its citizens, and the complexity of the world itself.
They set out to explore that gap in a philosophical history of modern thought they drafted in 1944 and later published as Dialectics of Enlightenment. Their final chapter, "Elements of Anti-Semitism: Limits of Enlightenment," suggested that what gave anti-Semitic ideas their power was not so much their relation to reality, but rather their exemption from reality checks–that is, from the critical testing to which so many other concepts were subjected. "What is pathological about anti-Semitism is not projective behavior as such, but the absence of reflection in it." In their terms, the problem is a heightened resistance to reflection about the gap between our ideas about Jews, Judaism, or Jewishness, and the complexity of the world. From their point of view, anti-Semitism provides adherents with a cognitive comfort: the fantasy that the gap between our understanding of the cosmos and its fearful complexity does not exist.
...[A]cross several thousand years, myriad lands, and many different spheres of human activity, people have used ideas about Jews and Judaism to fashion the tools with which they construct the reality of their world. The goal of my project, like Horkeheimer and Adorno's, is to encourage reflection about our "projective behavior," that is, about the ways in which our deployment of concepts into and onto the world might generate "pathological" fantasies of Judaism. And my choice of method owes something to Auerbach's conviction that the study of a given moment, problem, or even a single word in the distant past can teach us something about a much longer history, extending even to our own.
Selected excerpts from Anti-Judaism: The Western Tradition (2013 Nirenberg, David)
