Genocidal hatred is always perceived to be justified

The moral of the Holocaust was not that evil Nazis genocided the Jews because Nazis are evil.

The moral of the Holocaust is that evil Nazis genocided the Jews because the Nazis believed the Jews truly deserved it.

The anti-Semites always manage to evolve justifications for why the Jews deserve it. They’re locked and loaded with justifications for their hatred. Their sociopolitical community evolves post hoc justifications, “good” ones — good in the sense that they convince human minds (like post hoc mask justifications).

The conspiracy theories about Jews fall into a sort of mythological sweet spot of evil creatures among us, similar but not the same as the rest of us humans (perhaps something like goblins in Harry Potter). Ultimately, THAT is what drives their beliefs. The rest — all the painfully childish documents with lists of Jews who did this or that — is post hoc fluff. …that the anti-Semites believe because it’s been dutifully added to their social narrative.

Point being… So many seem to think the evil villains of history were mustache-twiddling evil, wanting to do evil. No. They were just like today’s anti-Semites, with file cabinets filled with well worked out — but totally post hoc bullshit — “justifications” for their Jew hatred.

----

Here’s a historical overview of perceived justifications for anti-Semitism across eras, highlighting how societies constructed narratives to rationalize their hatred. This should serve as a reminder that these justifications were, and continue to be, post hoc rationalizations for prejudice.

Ancient Era (Pre-Christian)

•Cultural Isolation: Refusal to assimilate, distinct customs and practices.

•Economic Role: Seen as outsiders competing for resources.

•Religious Differences: Monotheism seen as an affront to polytheistic societies.

Early Christian Period (1st–4th Century CE)

•Deicide Accusation: Blamed for the crucifixion of Jesus.

•Religious Exclusivity: Refusal to accept Christianity.

•Scapegoating: Blamed for societal misfortunes like plagues or economic hardships.

Middle Ages (5th–15th Century)

•Usury Accusation: Banned from many professions, Jews often worked as moneylenders, leading to resentment.

•Blood Libel: Falsely accused of kidnapping and murdering Christian children for ritual purposes.

•Plague Blame: Accused of poisoning wells and spreading the Black Death.

•Religious Conflict: Seen as Christ-rejectors, targeted during Crusades.

Early Modern Period (16th–18th Century)

•Economic Resentment: Jews prospered in certain niches, leading to envy and suspicion.

•Religious Conversion Pressure: Refusal to convert viewed as obstinance.

•Nationalism: Seen as disloyal outsiders in emerging nation-states.

•Racial Theories Begin: Early pseudo-scientific claims of inherent differences.

19th Century

•Economic Scapegoating: Blamed for capitalism, banking, and perceived exploitation.

•Socialism Blame: Simultaneously accused of fostering revolutionary socialism.

•Nationalist Ideologies: Portrayed as a stateless, rootless “other.”

•Scientific Racism: Rise of pseudoscientific ideas claiming racial inferiority.

•Media Control Accusation: Blamed for alleged influence over press and public opinion.

Nazi Era (1933–1945)

•Biological Racism: Framed as a genetically inferior threat to Aryan purity.

•Economic Conspiracy: Accused of controlling global finance.

•Cultural Corruption: Blamed for modern art, liberalism, and moral decay.

•Communism Blame: Portrayed as instigators of Bolshevism.

•Historical Scapegoating: Resurrected medieval and nationalist accusations.

Post-War Period (1945–Present)

•Israel and Zionism: Criticism of Israeli policies extended to anti-Jewish sentiments.

•Global Conspiracy Theories: Accused of controlling media, banks, and politics.

•Economic and Cultural Scapegoating: Blamed for globalization and liberal values.

•Religious Conflict: Continued tension in Muslim-majority countries over Israel and perceived Jewish influence.

Key Takeaway

Across millennia, the perceived “justifications” for anti-Semitism have shifted based on the needs and anxieties of the time: religion, economics, politics, and pseudo-science. These rationalizations were always tailored to fit the dominant narratives and fears of the era.

The crucial reminder is this: justifications for hatred always feel “valid” to those who embrace them. Recognizing the parallels across history should warn against falling into the same traps today. What is framed as “reason” or “justification” is often just a veneer over prejudice.