Adolf Hitler quote: “There is, then, no danger in the circumstances that anti-semitism will disappear, for it is the Jews themselves who add…”

“Anti-Semitism is alive and well today worldwide and its major victims are Arabs and Muslims and no longer Jews.”

Joseph Massad (1963) Associate Professor of Arab Studies

Ibid.
On Anti-Semitism

“But you will never catch Sir Oswald [Mosley] admitting to anti-Semitism. All he does is embody it. He talked of 'the use of Jewish money power to promote a world war.' Taxed on this point, he disclaimed anti-Semitism, by saying that he meant 'not all Jews, but some Jews.' That's as far as he will ever reduce his estimate. The truth, of course, is that the real number of Jews responsible for World War II was zero.”

Clive James (1939–2019) Australian author, critic, broadcaster, poet, translator and memoirist

'The Truly Strong Man'
Essays and reviews, The Crystal Bucket (1982)

“However, [Novick] does not account for the reality that views of Israel as being "beleaguered" are part of the same Zionist and Israeli strategy positing rising anti-Semitism to garner more support and immigration to Israel after the pool of immigrants had dried up in the mid-1950s. His point is that the perception of anti-Semitism is what led to more talk of the holocaust. However, it is this causal relationship that is suspect. One could posit that perceptions of a "beleaguered Israel," "oppressed" Soviet Jews, and the new "anti-Semitism," as well as talk of the holocaust, are all part of the same phenomenon rather than being caused by each other. One could further posit a different causal relationship with much of the same evidence Novick provides: namely, that it is Zionism, Israel, and America's use of past Jewish victimization to advance the Zionist agenda that informs the exaggeration of the relatively mild Soviet discriminatory policies against Jews (among other national and religious groups facing similiar discrimination) as holocaustal, the presentation of Israel as a victim of the new Arab "anti-Semites," or the condemnation of any criticism of American Jewry's support for Zionism or any criticism of Israel as "anti-Semitic."”

Joseph Massad (1963) Associate Professor of Arab Studies

Ibid.
"Deconstructing Holocaust Consciousness"

“Comparing Jews to termites is anti-Semitic, wrong and dangerous. The responsive laughter makes my skin crawl. For everyone who rightly condemned President Trump’s rhetoric when he spoke about immigrants “infesting our country,” this rhetoric should be equally unacceptable to you:”

Chelsea Clinton (1980) daughter of Bill and Hillary Clinton

17 October 2018 https://twitter.com/ChelseaClinton/status/1052565799934849024 response to Louis Farrakhan highlighted by The Hill https://thehill.com/policy/technology/411950-twitter-says-it-wont-suspend-louis-farrakhan-over-tweet-comparing-jews-to

“Moreover I want to tell Dr. Süßheim -- who wants to portray every anti-Semite as a psychopath -- about his racial fellow Dr. Otto Weininger, who as an honest Jew wrote down his thoughts in the book "Sex and Character":
"Jewry seems to be somewhat anthropologically related to the Negroes and the Mongolians. To the Negro points the readily curling hair, to an admixture of Mongolian blood points the very Chinese or Malayan formed skull, that one finds so often among Jews, which matches the usually yellowish complexion … The fact that excellent men have almost always been anti-Semites (Tacitus, Pascal, Voltaire, Goethe, Kant, Jean Paul, Schopenhauer, Grillparzer, Richard Wagner) can be explained in the following way: they, who have so much more in their own nature than other men, can also better understand Jewry."”

Julius Streicher (1885–1946) German politician

Ferner möchte ich Herrn Dr. Süßheim, der jeden Antisemiten als Psychopathen hinstellen möchte, seinen Rassegenossen Dr. Otto Weininger nennen, der als ehrlicher Jude seine Gedanken in einem Buch "Geschlecht und Charakter" niedergeschrieben hat:
"Das Judentum scheint anthropologisch mit den Negern wie mit den Mongolen eine gewisse Verwandtschaft zu besitzen. Auf den Neger weisen die so gern sich ringelnden Haare, auf Beimischung von Mongolenblut die ganz chinesisch oder malaiisch geformten Gesichtsschädel, die man oft unter Juden antrifft, und denen regelmäßig gelbe Hautfärbung entspricht, hin … Daß hervorragende Menschen fast stets Antisemiten waren (Tacitus, Pascal, Voltaire, Goethe, Kant, Jean Paul, Schopenhauer, Grillparzer, Richard Wagner) geht eben darauf zurück, daß sie, die soviel mehr in sich haben als andere Menschen, auch das Judentum besser verstehen als diese."
12/9/1925, Streicher's pleading when sued because of ani-Semitic slurs; courthouse in Nuremberg ("Kampf dem Weltfeind", Stürmer publishing house, Nuremberg, 1938)

“The anti‐Semite understands nothing about modern society. He would be incapable of conceiving of a constructive plan; his action cannot reach the level of the methodical; it remains on the ground of passion. To a long‐term enterprise he prefers an explosion of rage analogous to the running amuck of the Malays. His intellectual activity is confined to interpretation; he seeks in historical events the signs of the presence of an evil power. Out of this spring those childish and elaborate fabrications which give him his resemblance to the extreme paranoiacs. In addition, anti‐Semitism channels evolutionary drives toward the destruction of certain men, not of institutions. An anti‐Semitic mob will consider it has done enough when it has massacred some Jews and burned a few synagogues. It represents, therefore, a safety valve for the owning classes, who encourage it and thus substitute for a dangerous hate against their regime a beneficent hate against particular people. Above all this naive dualism is eminently reassuring to he anti‐Semite himself. If all he has to do is to remove Evil, that means that the Good is already given.”

Jean Paul Sartre book Anti-Semite and Jew

He has no need to seek it in anguish, to invent it, to scrutinize it patiently when he has found it, to prove it in action, to verify it by its consequences, or, finally, to shoulder he responsibilities of the moral choice be has made. It is not by chance that the great outbursts of anti‐Semitic rage conceal a basic optimism. The anti‐Semite as cast his lot for Evil so as not to have to cast his lot for Good. The more one is absorbed in fighting Evil, the less one is tempted to place the Good in question. One does not need to talk about it, yet it is always understood in the discourse of the anti‐Semite and it remains understood in his thought. When he has fulfilled his mission as holy destroyer, the Lost Paradise will reconstitute itself. For the moment so many tasks confront the anti‐Semite that he does not have time to think about it. He is in the breach, fighting, and each of his outbursts of rage is a pretext to avoid the anguished search for the Good.
Pages 31-32
Anti-Semite and Jew (1945)

“The anti‐Semite has chosen hate because hate is a faith; at the outset he has chosen to devaluate words and reasons. How entirely at ease he feels as a result. How futile and frivolous discussions about the rights of the Jew appear to him. He has placed himself on other ground from the beginning. If out of courtesy he consents for a moment to defend his point of view, he lends himself but does not give himself. He tries simply to project his intuitive certainty onto the plane of discourse. I mentioned awhile back some remarks by anti‐Semites, all of them absurd: "I hate Jews because they make servants insubordinate, because a Jewish furrier robbed me, etc." Never believe that anti‐ Semites are completely unaware of the absurdity of their replies. They know that their remarks are frivolous, open to challenge. But they are amusing themselves, for it is their adversary who is obliged to use words responsibly, since he believes in words. The anti‐Semites have the right to play. They even like to play with discourse for, by giving ridiculous reasons, they discredit the seriousness of their interlocutors. They delight in acting in bad faith, since they seek not to persuade by sound argument but to intimidate and disconcert. If you press them too closely, they will abruptly fall silent, loftily indicating by some phrase that the time for argument is past. It is not that they are afraid of being convinced. They fear only to appear ridiculous or to prejudice by their embarrassment their hope of winning over some third person to their side.”

Jean Paul Sartre (1905–1980) French existentialist philosopher, playwright, novelist, screenwriter, political activist, biographer, and …

Pages 13-14
(1945)

“I've seen anti-Semitism essentially disappear in my adult life as a social and economic factor. There may be some nuts out there, but generally things are fine. I think the same thing will happen with gayness. We'll get to a point soon enough where it's not even an issue anymore. But progress can be slow. I filed my first gay rights bills in 1972 in Massachusetts. Forty years later, it would be nice to have this wrapped up and put to bed.”

Barney Frank (1940) American politician, former member of the House of Representatives for Massachusetts

Quoted in [Denizet-Lewis, Benoit, 3 December 2008, http://www.advocate.com/print_article_ektid67124.asp, "Harrumph!", w:The Advocate, Advocate.com, 2008-12-12]

“When you remember how few Jews there are in Italy and how relatively few there are in Germany, one must wonder at the violence and the bitterness of this perse cution. The number of Jews in Italy is only a small fraction of those in the city of New York, while there are in the city of New York six times as many Jews as there were in the German Reich when the last war ended and possibly more than four times as many as there are there now. Yet the persecution, personal, physical, family, financial, goes on, openly and secretly, in a way that is perfectly appalling. To my great astonishment, this anti-Semitic persecution has been violently and publicly revived in this country within the last few weeks or months, and it is as discreditable to us that this should have happened as anything that we can imagine.'
Jews differ among themselves just as do Spaniards or Italians or Canadians or Americans. There are some who belong to one party, some who belong to another some whp hold one point of view, some who hold a point of view that is contradictory. The notion that all who belong to that race or profess that faith are of one mind in everything that relates to their public relationships is a grotesque departure from fact. But if you can play upon an excited public emotion by the use of these terms and by the insinuation that the entire Hebrew population is engaged, let us say as we have been told from the platform recently in trying to get this nation into war, such statements, although absolutely contradictory to every well-known fact, will, if repeated long enough, be believed and acted upon by a certain number of our unthinking population.
We cannot protest too vigorously and too strongly against that sort of thing. It may be the Ku Klux Klan persecuting the Catholics, it may be the anti-Semites persecuting the Jews: but persecution on racial or religious ground has absolutely no place in a nation given over to liberty and which calls itself a democracy.”

Nicholas Murray Butler (1862–1947) American philosopher, diplomat, and educator

Liberty-Equality-Fraternity (1942)

“The anti‐Semite understands nothing about modern society. He would be incapable of conceiving of a constructive plan; his action cannot reach the level of the methodical; it remains on the ground of passion. To a long‐term enterprise he prefers an explosion of rage analogous to the running amuck of the Malays. His intellectual activity is confined to interpretation; he seeks in historical events the signs of the presence of an evil power. Out of this spring those childish and elaborate fabrications which give him his resemblance to the extreme paranoiacs. In addition, anti‐Semitism channels evolutionary drives toward the destruction of certain men, not of institutions. An anti‐Semitic mob will consider it has done enough when it has massacred some Jews and burned a few synagogues. It represents, therefore, a safety valve for the owning classes, who encourage it and thus substitute for a dangerous hate against their regime a beneficent hate against particular people. Above all this naive dualism is eminently reassuring to he anti‐Semite himself. If all he has to do is to remove Evil, that means that the Good is already given. He has no need to seek it in anguish, to invent it, to scrutinize it patiently when he has found it, to prove it in action, to verify it by its consequences, or, finally, to shoulder he responsibilities of the moral choice be has made. It is not by chance that the great outbursts of anti‐Semitic rage conceal a basic optimism. The anti‐Semite as cast his lot for Evil so as not to have to cast his lot for Good. The more one is absorbed in fighting Evil, he less one is tempted to place the Good in question. One does not need to talk about it, yet it is always understood in the discourse of the anti‐Semite and it remains understood in his thought. When he has fulfilled his mission as holy destroyer, the Lost Paradise will reconstitute itself. For the moment so many tasks confront the anti‐Semite that he does not have time to think about it. He is in the breach, fighting, and each of his outbursts of rage is a pretext to avoid the anguished search for the Good.”

Jean Paul Sartre book Anti-Semite and Jew

Pages 31-32
Anti-Semite and Jew (1945)

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