Difference between revisions of "User:FOIA"

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==Marx's anti-Semitism and racism==
 
==Marx's anti-Semitism and racism==
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Among the money-lenders in London, Marx "made use of the Jews"&mdash;particularly "the Bambergers, Steifer and Spielmann," writes economic historian W.O. Henderson, "to raise small loans and to discount bills of exchange" from his editor&mdash;although he "became "furious when they pressed him to honour debts due for repayment," showing "his contempt by always referring to them as 'Jew (or little Jew) Bamberger' and 'Jew Spielmann.'"<ref>William Otto Henderson, ''[http://books.google.com/books?id=a9BvGA43rAQC Marx and Engels and the English workers: and other essays]'' (Psychology Press, 1989) ISBN 0714633348, p. 70</ref> (Elsewhere, he called Bamberger a member of "the stock-exchange synagogue.")<ref>Léon Poliakov, ''[http://books.google.com/books?id=w39m4aohL9gC The History of Anti-semitism: From Voltaire to Wagner]'' (University of Pennsylvania Press, 2003) ISBN 0812218655, p. 424-425</ref> "His private letters are replete with anti-Semitic remarks, caricatures, and crude epithets," writes Marx's biographer, Saul K. Padover: "'Levy's Jewish nose,' 'usurers,' 'Jew-boy,' 'nigger-Jew,' etc."<ref>Saul Kussiel Padover, ''[http://books.google.com/books?id=Aw8YAAAAIAAJ Karl Marx, an intimate biography] (McGraw-Hill, 1978) ISBN 0070480729, p. 171</ref> Marx "sprayed anti-Semitic insults at his enemies with savage glee," writes Francis Wheen:<ref>Francis Wheen, ''[http://books.google.com/books?id=3KOyuSakn80C Karl Marx: A Life]'' (W.W. Norton & Company, 2001) ISBN 0393321576, p. 55</ref> "The Jew Steinthal, with the bland smile"; "that pig... is a Jew by the name of Meier"; he called Max Friedlander "the cursed Jew of Vienna," Achille Fould a "stock-exchange Jew,"  and Joseph Süß Oppenheimer "the Jew Süß of Egypt;" he even called his doctor a Jew for pressing him for payment.<ref>Léon Poliakov, ''[http://books.google.com/books?id=w39m4aohL9gC The History of Anti-semitism: From Voltaire to Wagner]'' (University of Pennsylvania Press, 2003) ISBN 0812218655, p. 424-425</ref>
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Among the money-lenders in London, Marx "made use of the Jews"&mdash;particularly "the Bambergers, Steifer and Spielmann," writes economic historian W.O. Henderson, "to raise small loans and to discount bills of exchange" from his editor&mdash;although he became "furious when they pressed him to honour debts due for repayment," showing "his contempt by always referring to them as 'Jew (or little Jew) Bamberger' and 'Jew Spielmann.'"<ref>William Otto Henderson, ''[http://books.google.com/books?id=a9BvGA43rAQC Marx and Engels and the English workers: and other essays]'' (Psychology Press, 1989) ISBN 0714633348, p. 70</ref> (Elsewhere, he called Bamberger a member of "the stock-exchange synagogue.")<ref>Léon Poliakov, ''[http://books.google.com/books?id=w39m4aohL9gC The History of Anti-semitism: From Voltaire to Wagner]'' (University of Pennsylvania Press, 2003) ISBN 0812218655, p. 424-425</ref> "His private letters are replete with anti-Semitic remarks, caricatures, and crude epithets," writes Marx's biographer, Saul K. Padover: "'Levy's Jewish nose,' 'usurers,' 'Jew-boy,' 'nigger-Jew,' etc."<ref>Saul Kussiel Padover, ''[http://books.google.com/books?id=Aw8YAAAAIAAJ Karl Marx, an intimate biography] (McGraw-Hill, 1978) ISBN 0070480729, p. 171</ref> Marx "sprayed anti-Semitic insults at his enemies with savage glee," writes Francis Wheen:<ref>Francis Wheen, ''[http://books.google.com/books?id=3KOyuSakn80C Karl Marx: A Life]'' (W.W. Norton & Company, 2001) ISBN 0393321576, p. 55</ref> "The Jew Steinthal, with the bland smile"; "that pig... is a Jew by the name of Meier"; he called Max Friedlander "the cursed Jew of Vienna," Achille Fould a "stock-exchange Jew,"  and Joseph Süß Oppenheimer "the Jew Süß of Egypt;" he even called his doctor a Jew for pressing him for payment.<ref>Léon Poliakov, ''[http://books.google.com/books?id=w39m4aohL9gC The History of Anti-semitism: From Voltaire to Wagner]'' (University of Pennsylvania Press, 2003) ISBN 0812218655, p. 424-425</ref>
  
 
Marx's anti-Semitism was intertwined with racism. One one occasion when fellow socialist Ferdinand Lassalle (who regularly loaned Marx money) refused him a loan, Marx complained to Engels:
 
Marx's anti-Semitism was intertwined with racism. One one occasion when fellow socialist Ferdinand Lassalle (who regularly loaned Marx money) refused him a loan, Marx complained to Engels:

Revision as of 06:32, September 3, 2011

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-M. Stanton Evans, “Can Conservatives Change the Media?” Heritage Foundation Resource Bank lecture, August 7, 1990


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Karl Marx

Karl Heinrich Marx (May 5, 1818[1] – March 14, 1883) was a bourgeois[2] political pamphleteer,[3] polemicist[4] and propagandist,[5] credited as co-founder (with Friedrich Engels) of communism[6] and specifically of Marxism. According to Don Ross, co-editor of The Oxford Handbook of Philosophy of Economics, "the Marxist system as a whole is not regarded as economics by the mainstream."[7] Economist Thomas Sowell, an ex-Marxist,[8] agrees:

“ [T]he Marxian contribution to economics can be readily summarized as virtually zero. Professional economics as it exists today reflects no indication that Karl Marx ever existed... [T]he development of modern economics has simply ignored Marx. Even economists who are Marxists typically utilize a set of analytical tools to which Marx contributed nothing... In professional economics, Capital was a detour into a blind alley...[9] ”

William Coleman of the Australian National University actually identifies Marx as an "anti-economist."[10] Ross concurs, labeling Marx "the most influential anti-economist of all."[11] Even Michael Harrington, a well-known Marxist,[12] in his book, The Twilight of Capitalism, devoted an entire chapter to Marx "The anti-economist."[13] Nevertheless, men and women of zeal, often well-meaning but without understanding[14] of economics, ravaged the 20th century reifying Marx's economic illusions—in the process killing more people than all the century's wars combined.[15]

Early life

Marx was born "Carl Marx"[16] in the Rhineland city of Trier, then in the Kingdom of Prussia (now in the Federal Republic of Germany),[17] the son of Heinrich Marx and Henriette Pressborck.[18] Marx's father was a successful lawyer[19] and owner of several Moselle vineyards.[20] Philosophically, he was a liberal[21] who “knew his Voltaire and Rousseau by heart.”[22] After the Prussian Edict of 1812 effectively banned Jews from public office and the professions,[23] he converted from Judaism to the Evangelical Church[24] (established in 1817 as the state church of Prussia),[25] changing his name from Hershel Mordechai to Heinrich Marx.[26] In 1824, he had his seven children, including six-year-old Karl, baptized.[27]

Marx the Christian

Marx was confirmed at age 15. As a student at the Royal Frederick William III gymnasium, he was to all appearances a Christian. When Marx graduated in 1835, his diploma read, under the category “Religious knowledge”: “His knowledge of the Christian faith and morals is fairly clear and well grounded; he knows also to some extent the history of the Christian Church.”[28] Yet even then Marx betrayed a tendency to substitute man for God as the primary and ultimate object of Christian love and sacrifice. In an 1835 senior thesis, the 17-year-old Marx wrote that in union with Christ, "we turn our hearts to our brothers whom He has closely bound to us, and for whom also He sacrificed Himself... Therefore union with Christ bestows... a heart which is open to love of mankind..."[29] Likewise, in another senior thesis written at the same time, Marx wrote that "religion itself teaches us that the ideal being whom all strive to copy sacrificed himself for the sake of mankind, and who would dare to set at nought such judgments?"[30] Marx, a descendant of famous Talmudic scholars and sages on both sides of his family,[31] apparently studied Greek and French, but not Hebrew.[32] He would put this education to strange uses: "Many of Marx’s dogmas were not original," writes economist Mark Skousen. "They came from the Bible, which he twisted and changed to suit his purposes."[33]

Bonn University

However, Marx's Christianity had little staying power. Barely a month after starting the study of law at Bonn University in October 1835, Marx seems to have embraced atheism. Heinrich disapproved, warning his son:

“ [A] great support for morality is pure faith in God. You know that I am anything but a fanatic. But this faith is a real [require]ment of man sooner or later, and there are moments in life when even the atheist is [involun]tarily drawn to worship the Almighty... for what Newton, Locke and Leibniz believed, everyone can [...] submit to.[34] ”

Marx was not academically successful, and proved to be a disappointment to his parents,[35] confirming his father's opinion “that in your heart egoism is predominant.”[36] As a leader of the Trier Tavern Club, a group of students “whose main ambition was to get drunk as frequently and riotously as possible,” Marx began playing cards, getting into drunken brawls, and was even wounded in a duel.[37] He spent 24 hours in jail “for disturbing the peace by rowdiness and drunkenness at night.”[38] His father tried to dissuade the young Marx from such vices, warning his son that “youthful sins in any enjoyment that is immoderate or even harmful in itself meet with frightful punishment.”[39]

His father's warning had no discernible effect. Years later, in London, Marx went on “many a pub crawl.”[40] On one of these, accompanied by Wilhelm Liebknecht and Edgar Bauer, Marx drank in no less than 18 different pubs. In one of these, Marx's “inebriated comments”[41] that Germany “would yet outclass all other nations” nearly got them, once again, into a fight. They fled into the street where, according to Liebknecht, “we broke four or five street lamps.”[42] When he participated in this crime, Marx was a husband and father himself, nearly 40 years old.[43]

Marx's personal economy

Marx's youthful bacchanalia seem to have been riotously expensive; while he was still a student, there emerged what was to become a dominant theme of his life: his "grotesque incompetence"[44] in real-world economics.[45] On this score, the letters of Marx's long-suffering father tell a sorry tale:

  • “Your accounts, dear Karl, are... disconnected and inconclusive. If only they had been shorter and more precise, and the figures properly set out in columns, the operation would have been very simple. One expects order even from a scholar, and especially from a practical lawyer.... I enclose a money order for 50 talers...”[46]
  • “I sent... 50 talers. With what you took with you, that makes 160 talers.... I am convinced that it is possible to manage with less... But no more under any condition... I enclose a draft on... the lottery office in the university building; you will get money there, as m[uch as] you need.”[47]
  • “You are receiving 100 talers herewith and, if you ask for it, you will receive the rest... You have not kept your word to me—you remember your promise... At the moment I could not send you any more. In the next few days you will probably receive 20 talers through Rabe.”[48]
  • “Please, dear Karl, write at once, but write frankly, without reserve and truthfully. Calm me and your dear, kind mother, and we will soon forget the little monetary sacrifice.”[49]
  • “For the time being I am sending you herewith 50 talers. You must at present be able to estimate approximately the amount you absolutely need each year, and that is what I should like to know.”[50]
  • “Enclosed a money order for 50 talers. If you prefer me to look for a firm there to make an arrangement with you, you must tell me approximately the monthly sum I should fix for you. By now you must be able to say what it amounts to with one thing and another.”[51]
  • "As if we were men of wealth, my Herr Son disposed in one year of almost 700 talers contrary to all agreement, contrary to all usage, whereas the richest spend less than 500."[52]
  • "...we are now in the fourth month of the law year and you have already drawn 280 talers. I have not yet earned that much this winter."[53]

If the young Marx's money woes were due to immaturity, in this regard he he never grew up. "Marx was perpetually in debt, thanks largely to a disastrous combination of traits in his own character," writes Hugh Griffith: "an incorrigible hopelessness with money, together with a refusal to stop spending when it ran out."[54] "Marx, the economist of the proletarian class," writes economist Yuri Maltsev, "was hardly what we would call a sound financial administrator."[55] As Sowell observes:

“ Running left-wing movements has always been the prerogative of spoiled rich kids. This pattern goes all the way back to the days when an over-indulged and affluent young man named Karl Marx combined with another over-indulged youth from a wealthy family named Friedrich Engels to create the Communist ideology.[56] ”

As a young man, Marx's financial irresponsibility "drove him into the hands of moneylenders at high rates of interest."[57] This pattern continued into his middle age: "Marx was constantly borrowing money against his future income," writes Jerrold Seigal, professor of history at New York University, "and until 1863 against his family inheritance too...."[58] Marx's relations with his mother were "icy and distant," according to biographer Francis Wheen, at least in part because "she had been inconsiderate enough to stay alive," delaying Marx's eagerly-anticipated inheritance.[59] Upon the death of Engels' mistress, Mary Burns, Marx wrote, "Instead of Mary, ought it not to have been my mother," whom Marx judged "has had her fair share of life."[60]

In 1869, Marx told Engels he was £210 in debt, "of which about 75 are for pawnshop and interest."[61] That year, Engels sold his interest in the family firm and paid off all Marx's debts; in addition, Engels gave Marx a pension of £350 per year.[62] According to Maltsev (using figures from an 1867 study presented to the Statistical Society of London),[63] that put Marx's income in the top 2% of the British population—at the time the wealthiest in the world.[64] Yet even this sum was not enough for Marx, who by his own admission was spending from £400 to £500 per year.[65]

By Marx's own admission he was paying interest rates as high as 50% in 1866, when he was 48 years of age.[66] Perhaps not coincidentally, a "passionate hatred of usury was the real emotional dynamic of [Marx's] whole moral philosophy," argues historian Paul Johnson. "It explains why he devoted so much time and space to the subject" and, suggests Johnson, might be found "lying perhaps at the very roots of his hatred for the capitalist system."[67]

Marx's anti-Semitism and racism

Among the money-lenders in London, Marx "made use of the Jews"—particularly "the Bambergers, Steifer and Spielmann," writes economic historian W.O. Henderson, "to raise small loans and to discount bills of exchange" from his editor—although he became "furious when they pressed him to honour debts due for repayment," showing "his contempt by always referring to them as 'Jew (or little Jew) Bamberger' and 'Jew Spielmann.'"[68] (Elsewhere, he called Bamberger a member of "the stock-exchange synagogue.")[69] "His private letters are replete with anti-Semitic remarks, caricatures, and crude epithets," writes Marx's biographer, Saul K. Padover: "'Levy's Jewish nose,' 'usurers,' 'Jew-boy,' 'nigger-Jew,' etc."[70] Marx "sprayed anti-Semitic insults at his enemies with savage glee," writes Francis Wheen:[71] "The Jew Steinthal, with the bland smile"; "that pig... is a Jew by the name of Meier"; he called Max Friedlander "the cursed Jew of Vienna," Achille Fould a "stock-exchange Jew," and Joseph Süß Oppenheimer "the Jew Süß of Egypt;" he even called his doctor a Jew for pressing him for payment.[72]

Marx's anti-Semitism was intertwined with racism. One one occasion when fellow socialist Ferdinand Lassalle (who regularly loaned Marx money) refused him a loan, Marx complained to Engels:

“ The Jewish nigger Lassalle... would sooner throw money down the drain than lend it to a ‘friend’, even though his interest and capital were guaranteed.... It is now quite plain to me—as the shape of his head and the way his hair grows also testify—that he is descended from the negroes who accompanied Moses’ flight from Egypt (unless his mother or paternal grandmother interbred with a nigger).... The fellow’s importunity is also nigger-like.[73] ”

Marx called Lassalle a "kinky-haired Nigger-Jew" (kraushaariger Nigger-Jude)[74] and continually referred to him as "Isaac," "Baron Isaac," a "little Jew," "Ephraim the clever," "Braun Yid" and "Itzig," names commonly used by anti-Semites of the day. "[T]he exodus of the Jews from Egypt was nothing but... the expulsion of the 'leprous people' from Egypt. At the head of these lepers was an Egyptian priest, Moses," assterted Marx. "Lazarus, the leper, is therefore the prototype of the Jew, and so also of Lazare-Lassalle."[75]

Marx's style was shared by his companions: his wife referred to Lassalle "the little Berlin Jew,"[76] while Engels called him a "greasy Jew."[77]

Marx's disdain was directed not merely at people, but extended to Judaism itself: "the Israelite faith is repugnant to me," he wrote.[78] Nor did Marx limit his disparagement to his creditors, but extended it to Jews in general, writing to Engels from Ramsgate that there were "many Jews and bedbugs hereabouts."[79] In thus lumping Jews together with parasites, Marx prefigured a trope that would later figure prominently in the writing of Adolf Hitler.[80]

Marx's anti-Semitism

"That Karl Marx was an inveterate antisemite is today considered a commonplace which is hardly ever questioned," wrote Shlomo Avineri, professor of political science at Hebrew University of Jerusalem.[81] Marxists and other socialists "are extremely coy about it nowadays, for obvious reasons," observes British writer Alexander Baron, but "the early socialists, including the Jewish-born Karl Marx, were more than a little tainted with that most ignoble of pastimes, Jew-baiting."[82] Marx “was at best negative towards Jews in theory,” according to University of London historian David Cesarani;[83] he was "a particularly caustic antisemite," wrote Flannery.[84] Indeed, Marx's "entire theory of class was rooted in anti-Semitism," charges Johnson.[85] Thus Sharan calls Marx an “anti-Semitic Jew,”[86] while Albert S. Lindemann, Professor Emeritus in the Department of History, University of California–Santa Barbara, dubs him “a self-hating Jew.”[87] Likewise, Sir Isaiah Berlin diagnosed Marx's condition as "self-hate" and Marx's biographer Werner Blumenberg "self-hatred"; Raphael Patai pronounced Marx the "most influential of Jewish self-haters."[88] Henderson and Manchester University historian W.H. Chaloner comment:

“ ...Marx's anti-Semitism has been played down, or even ignored, in some popular socialist accounts of Marx's career and doctrines published in the West and intended for radical and socialist consumption.... There may not be exactly a conspiracy of silence but attention may be drawn to the fact that there is a difference between telling the truth and telling the whole truth. Deception by omission is still deception. Western commentators, too, with a few honourable exceptions, have tended to dodge the issue or to gloss over unwelcome facts. Scholars unfamiliar with the German language, who rely only upon English translations of the writings of Marx and Engels, may be led astray if they use selections compiled by Marxists who are prepared to suppress evidence which might display their hero in a somewhat unfavourable light.[89] ”

A case in point is the Marxist Internet Archive, which bowdlerizes some of Marx's writings (including On the Jewish Question) and deletes others (including “The Russian Loan”) altogether. (See below)

"On the Jewish Question"

In his essay, "On the Jewish question," Marx makes it clear that he considered Jews "worshippers of mammon," writes Flannery. [90] "The Jew of Marx's essay," agrees Lindeman, "worships money...."[91] As Marx put it in that essay:

“ What is the secular basis of Judaism? Practical need, self-interest. What is the secular cult of the Jew? Haggling.[92] What is his worldly God? Money. ”

Marx hammers the point:

“ Money is the jealous god of Israel, before which no other god may exist. The bill of exchange is the real god of the Jew. His god is only an illusory bill of exchange. ”

Judaism has only contempt, according to Marx, for non-monetary values:

“ "Contempt for theory, art, history, and for man as an end in himself... is contained in an abstract form in the Jewish religion." ”

Despite political disenfranchisement in Prussia, claims Marx, Jews have come to dominate politics through "the power of money":

“ The contradiction that exists between the practical political power of the Jew and his political rights is the contradiction between politics and the power of money in general. Although theoretically the former is superior to the latter, in actual fact politics has become the serf of financial power. ”

Marx claimed that the Jews had elevated "their greedy, exploitive spirit"[93] into the reigning spirit of the age, writes Matthew Lange, director of the German program at the University of Wisconsin-Madison. As Marx put it, "The god of the Jews has become secularized and has become the god of the world":

“ The Jew has emancipated himself in a Jewish manner, not only because he has acquired financial power, but also because, through him and also apart from him, money has become a world power and the practical Jewish spirit has become the practical spirit of the Christian nations. The Jews have emancipated themselves insofar as the Christians have become Jews." ”

It is "in North America," according to Marx, that the "practical domination of Judaism over the Christian world" has achieved what he calls "its unambiguous and normal expression." As evidence, Marx approvingly quotes one observer who writes of the "devout and politically free inhabitant of New England" that

“ Mammon is his idol.... In his view the world is no more than a Stock Exchange, and he is convinced that he has no other destiny here below than to become richer than his neighbor. Trade has seized upon all his thoughts, and he has no other recreation than to exchange objects.... [He] talks only of interest and profit. ”

This theme, the "practical domination" of Judentum over America, would later be exploited by the Nazis, who would label the United States a "Jewish Dictatorship,"[94] claiming that Jews had "economic life in New York... entirely under their control," and through newspapers "controlled by the Jews" influenced American public opinion: "The question is whether the American people want to make the Jews happy by engaging in fruitless conflict with the German Reich and the German people."[95] This argument has since been reclaimed by the left, with charges of Jewish influence once again leading America into war.[96] This idea linking America and the Jews has powerful roots.[97]

Marx ends with a call for "the emancipation of society from Judaism":

“ Once society has succeeded in abolishing the empirical essence of Judaism—huckstering and its preconditions—the Jew will have become impossible.... In the final analysis, the emancipation of the Jews is the emancipation of mankind from Judaism. [All italics Marx's][98] ”

Analysis

“To designate Marx as an anti-Semite is nothing but cold war propaganda,” argued the Marxist[99] Erich Fromm.[100] The idea that Marx was in any sense anti-Semitic is a “myth,” agrees Robert Fine, chair of the Sociology Department at Warwick University, arising in part out of what he calls a “deafness” to Marx's “ironic style.”[101] The idea that Marx was an anti-Semite, concurs David Hirsh of the University of London, is "a standard misreading" of On the Jewish Question.[102] Marx's claim that “Money is the jealous god of Israel,” contends Fine, is actually a “witty and deeply ironic” critique of that claim.[103]

But Marx expressed similar contempt for Jews, not only in his letters, but in his other writings as well. In The German Ideology, Marx likens the bourgeoisie to Jews, whom he describes as criminals and hypocrites: “The attitude of the bourgeois to the institutions of his regime is like that of the Jew to the law; he evades them whenever it is possible to do so in each individual case, but he wants everyone else to observe them.”[104] In The Holy Family Marx expands on the theme of "the material, mass-type Jews," arguing that "real secular Jewry, and hence religious Jewry too... finds its final development in the money system," concluding that "the task of abolishing the essence of Jewry is actually the task of abolishing the Jewish character of civil society... the most extreme expression of which is the money system."[105]

Extreme as these German works were, Marx surpassed them in vituperation with an article he wrote for publication in America, where according to Marx the "practical domination of Judaism over the Christian world" had achieved what he called "its unambiguous and normal expression."[106] "The Russian Loan," published in the New York Daily Tribune, did not just savage the Jews as capitalists, but specifically exploited the anti-Semitic stereotype of Jews as usurers:

“ Thus we find every tyrant backed by a Jew... [T]he cravings of oppressors would be hopeless, and the practicability of war out of the question, if there were not... a handful of Jews to ransack pockets....

[T]he real work is done by the Jews, and can only be done by them, as they monopolize the machinery of the loan-mongering mysteries.... The language spoken smells strongly of Babel, and the perfume which otherwise pervades the place is by no means of a choice kind....

Thus do these loans, which are a curse to the people, a ruin to the holders, and a danger to the governments, become a blessing to the houses of the children of Judah. This Jew organization of loan-mongers is... dangerous to the people.... The fortunes amassed by these loan-mongers are immense, but the wrongs and sufferings thus entailed on the people and the encouragement thus afforded to their oppressors still remain to be told....

The fact that 1855 years ago Christ drove the Jewish moneychangers out of the temple, and that the moneychangers of our age enlisted on the side of tyranny happen again chiefly to be Jews, is perhaps no more than a historical coincidence. The loan-mongering Jews of Europe do only on a larger and more obnoxious scale what many others do on one smaller and less significant. But it is only because the Jews are so strong that it is timely and expedient to expose and stigmatize their organization.[107]

”

In On the Jewish Question itself, writes Dennis K. Fischman, assistant professor of social science at Boston University, "Marx seems fairly to bristle with anti-Jewish sentiments."[108] The views Marx expressed in that essay "were part of the classic repertoire of anti-Semitism," according to Gertrude Himmelfarb, professor of history at the Graduate School of the City University of New York.[109] It is “almost a classic anti-Semitic tract,” agrees Johnson.[110] It is "without any question an anti-Semitic tract," admits "eco-socialist" Joel Kovel.[111] Indeed, concurs Lewis, it has become “one of the classics of anti-Semitic propaganda.” [112] This essay was "reprinted, widely quoted, and praised," adds Himmelfarb, "and became the exemplar of a classic genre of socialist anti-Semitism."[113]

"Much of the essay seems simply to borrow from standard anti-Semitic fare," writes Lindemann.[114] Coleman identifies this work as "perhaps, the most condensed identification of Jews with self-interest."[115] Marx exploits the stereotype of Jews “linked in the popular imagination with usury, sharp dealing, and ruthless cunning,” writes Stephen J. Greenblatt of Harvard.[116] He uses the “widespread antisemitic caricature of Jews as inveterate moneylenders and hucksters along with the use of the term Judentum [Jewishness, Judaism] as a metaphor for commerce,” writes Larry Ray, Professor of Sociology at the University of Kent.[117] Not only are Judaism and capitalism "described as basically the same," according to Lindeman,[118] but in Marx's view, Jews are "responsible for capitalism," writes Lewis.[119] Marx considered Jews "the very soul of the corrupt capitalism he fought," wrote Flannery.[120] The essay, writes Johnson, is “based upon a fantasied Jewish archetype and a conspiracy to corrupt the world.”[121]

Marx expresses “a sharp, even hysterical, denial of his religious background,” writes Greenblatt, as well as “extreme [rhetorical] violence” and “utter separation of himself from the people he excoriates....”

“ [T]he tone of the attack on the Jews rises to an almost ecstatic disgust at the moment when Marx seems to be locating the Jews most clearly as a product of bourgeois culture; it is as if Marx were eager to prove that he is in no way excusing or forgiving the Jews.[122] ”

"Marx argues that the Jew will have to cast off his 'Jewishness'—that is, his mean and grasping ways," writes Lindemann, "in order to become fully human."[123] Marx expresses a "bitter grudge against Judaism which borders on the desire to see it destroyed," wrote long-time Haaretz editor Moshe Glickson.[124] “Marx’s position is essentially an assimilationist one," according to Ray, "in which there is no room within emancipated humanity for Jews as a separate ethnic or cultural identity.”[125] "Jews, Marx seems to be saying, can only become free when, as Jews, they no longer exist," observes Fischman.[126] Marx's "solution of the Jewish question was not very different from Adolf Hitler's," comments Marx's biographer Robert Payne, "for it involved the liquidation of Judaism...."[127] Indeed, Marx's anti-Semitic rhetoric “may have contributed mightily to the bloodshed and the fire to come,” writes Max Geltman.[128] "[T]he net result of Marx's essay is to reinforce a traditional anti-Jewish stereotype," concludes Wisrich, "the identification of the Jews with money-making—in the sharpest possible manner."[129] Marx "did not hesitate to besmirch the traditions of the Jewish people and to place a sword in the hands of its enemies," writes Glickson.[130] Even Kovel, former Alger Hiss Professor of Social Studies at Bard College, concedes, "No attempt to read these pages as a play on words can conceal the hostility which infuses them, and is precisely directed against the identity of the Jew."[131] Of this essay, Gérard Lyon-Caen, professor of labor law at the University of Paris, concludes:

“ To say that it was at the origin of modern anti-Semitism would very certainly be excessive. But to put forward the theory that it encouraged certain anti-Semitic currents in capitalistic countries or even in countries which were freed from capitalism seems hard to dispute.[132] ”

Left-wing anti-Semitism

Moreover, anti-Semitism was more the rule than the exception in mainstream leftism: although many leftists try to deny it, “modern, political anti-Semitism is a creature of the left as well as the right,” admits Fine.[133] There were “strong anti-Semitic currents on the European left in Marx’s time," he adds; "[T]here is a strong tradition of anti-Semitism on the Left.”[134] In France, writes Göttingen historian Karlheinz Weissmann, many on the left saw the Jews not merely as representing "German–Marxist internationalism," but "as the embodiment of capitalism."[135] One "need not venture far into the pre-1930 literature of anti-economics before encountering conspicuous anti-Semitic effusions," observes Coleman. "One may say that, before about 1930, anti-economics and anti-Semitism existed in striking conjunction." He adds that "the conjunction was not accidental... [A]nti-economics and modern anti-Semitism shared some leading ideological contentions."[136]

From the outset, according to French historian Marc Crapez, European racism and socialism were closely affiliated.[137] In addition, "anti-capitalism and anti-Semitism were deeply intertwined," writes George L. Mosse, professor of history at the University of Wisconsin-Madison. "[I]n fact, they had been connected since the middle-ages."[138] "For centuries, Jewish economic success led anti-Semites to condemn capitalism as a form of Jewish domination and exploitation," writes Columbia University history professor Jerry Z. Muller, "or to attribute Jewish success to unsavory qualities of the Jews themselves.[139]

“The Marxist, postmodern and post-Zionist pseudo-liberal views on democracy lead back to the totalitarian democracy of the French Enlightenment, in which anti-Semitism formed an essential ingredient,” writes Shlomo Sharan of Tel Aviv University.[140] At that time, "the Jews symbolised the distressing symptoms of modernity ushered in by capitalism and political liberalism," writes Christian Wiese, professor of Jewish history at the University of Sussex.[141] “[T]he sudden prominence of a few Jews who benefited from economic liberalisation provoked a backlash from the Left.”[142] Voltaire denounced the Jews as ""the greatest scoundrels who have ever sullied the face of the globe".[143] The Jews, he wrote, "deserve to be punished," for it is their "destiny."[144] "The Jewish nation dares to display an irreconcilable hatred toward all nations, and revolts against all masters," wrote Voltaire, "always superstitious, always greedy for the well-being enjoyed by others, always barbarous—cringing in misfortune and insolent in prosperity."[145]

"It was in those days that the complaint arose that Jews were 'unproductive middle men,' 'economic parasites,'" wrote Edward H. Flannery, a professor at the Institute of Judeo-Christian Studies at Seton Hall University.[146] "It was shaped for the most part by socialist writers and became a favorite theme with later racist antisemites of a socialist stripe."[147] Among the French Left, observes Weissmann, were "numerous individuals and groups who considered class struggle and race struggle as one and the same thing—especially with reference to the Jews...."[148] "[T]hrough almost all countries of Europe there is spreading a powerful, hostile state, which is perpetually at war with all other States, and which in some of them oppresses the citizens with the utmost severity: it is Jewry."[149] wrote the early socialist Johann Gottlieb Fichte. "I see no other means of protecting ourselves against them, than by conquering their Promised Land and sending them all there."[150] Elsewhere, he suggested a more radical solution, in which Gentiles "chop off all their [Jews'] heads and replace them with new ones, in which there would not be a single Jewish idea."[151] In Fichte's text "we see the beginnings of the 'anticapitalist' impulse in modern antisemitism, which became central to revolutionist agendas for the redemption of humanity through the regeneration of Jewry," observes Guggenheim Fellow Anthony J. LaVopa.[152] Duquesne University professor Tom Rockmore comments that "available evidence points strongly to an early and perhaps enduring Marxian interest in Fichte's position."[153]

“Socialist anti-Semitism is indeed almost as old as modern Socialism,” writes historian Edmund Silberner of the Hebrew University of Jerusalem.[154] In his comprehensive survey of of French socialist literature from 1820 to 1920, historian Zosa Szajkowski found not a single word on behalf of Jews.[155] Pierre Leroux, who coined the word "socialism", “identified the Jews with the despised capitalism, and regarded them as the incarnation of mammon, who lived by exploiting others.”[156] He condemned what he called "the Jewish spirit, the spirit of profit, of lucre, of gain, the spirit of commerce, of speculation, in a word, the banker spirit."[157] When the bourgeois[158] Victor Hugo, a cultural Catholic,[159] defended Alfred Dreyfus, a Jewish officer scapegoated by the French army, the French socialist press published a manifesto denouncing Hugo's crusade on the grounds that Jewish capitalists would use the rehabilitation of a single Jew to wash out "all the sins of Israel."[160] The socialism of Fourier,[161] Proudhon,[162] Bakunin[163] and Beatrice Webb[164] was inseperable from this crude and vicious anti-Semitism, portraying Jews as exploiters, leeches and parasites.[165]

During the 19th century, the center of left-wing anti-Semitism gradually shifted from Paris to Vienna, where the "radical-democratic and nationalist left wing" was headed by German Liberal Party leader Georg von Schönerer,[166] one of a group of "left-wing German liberals" who demanded "the exclusion of Jews from the new movement and as far as possible from public life";[167] Hitler would later ascribe to Schönerer "the wisdom of a prophet."[168] In late 19th century Germany, a popular critical view held that capitalism was a product of Jewish culture.[169] Adolf Stöcker, leader of the left-wing Christian Social Party, wrote, "I see in unrestrained capitalism the evil of our epoch and am naturally also an opponent of modern Judaism on account of my socio-political views."[170] Meanwhile, Adam Müller, leader of the anti-capitalist right, said, “The Jewish messiah, the Antichrist, has come to earth in the guise of the steam engine, and this in order to speed up the end of the world.”[171] According to Tyler Cowen, professor of economics at George Mason University:

“ German writers picked up on earlier anti-Enlightenment theories of a Judeo-Masonic conspiracy to rule the world. During the French Revolution, the Jews, along with the Masons, were identified as forces for liberalism, secularism, and capitalism. German writers quickly found the Jews to be a more popular target than the Masons, perhaps because they were more visible or more different. The originally Judeo-Masonic theories eventually discarded the other conspirators, such as the Templars and the Illuminati, and focused on the Jews.[172] ”

According to Henry L. Feingold, director of the Jewish Resource Center at Baruch College, "socialism contained the seeds to become the anti-Semitism of the intellectuals of the Left."[173] In the 20th century, those seeds took root and grew into a forest bearing poisonous fruit: Stalinist Russia,[174] East Germany,[175] the Tupamoros-West Berlin,[176] the Red Brigade Faction,[177] the Revolutionary Cells (Revolutionäre Zellen)[178] and the Sandinistas.[179] In the 21st century it has festered into full flower, with the embrace of Islamist anti-Semitism by the Left.[180]

Notes

  1. ↑ Birth Certificate of Karl Marx, Karl Marx and Friedrich Engels, Collected Works, Vol. 1 (Moscow: Progress Publishers, 1975), p. 635
  2. ↑ Francis Wheen, Karl Marx: A Life (W.W. Norton & Company, 2001) ISBN 0393321576, pp. 8, 278
  3. ↑ George Bernard Shaw, “Trotsky, Prince of Pamphleteers,” The Nation (ISSN 0027-8378) Vol. 1922 No. 30 (June 7, 1922), pp. 560-561, reprinted in Brian Tyson, ed., Bernard Shaw's Book Reviews: Volume Two,1884-1950 (University Park, PA.: Penn State Press, 1996) ISBN 0271015489, pp. 440-450. Cf. Terrell Carver, The Postmodern Marx (University Park, PA.: Penn State Press, 1998), p. 160
  4. ↑ Chris Matthew Sciaberra, Marx, Hayek and Utopia (SUNY Press, 1995) ISBN 0791426165, p.6. Cf. Michael Grenfell and Cheryl Hardy, Art Rules: Pierre Bourdieu and the Visual Arts (Berg Publishers, 2007) ISBN 1845202341, p.17
  5. ↑ Baron John Emerich Edward Dalberg Acton, The Cambridge Modern History (New York: The MacMillan Company, 1910), p. 758. Cf. Milorad M. Drachkovitch and Sidney Hook, Marxist Ideology in the Contemporary World: Its Appeals and Paradoxes (Ayer Publishing, 1973) ISBN 0836981545, p. 113
  6. ↑ Karl Marx and Friedrich Engels, The Communist Manifesto and Other Writings (Barnes & Noble, 2005) ISBN 1593081006, p. vi
  7. ↑ Don Ross, "Economic theory, anti-economics, and political ideology," p. 10
  8. ↑ Ray Sawhill, "Black and right," Salon.com, November 10, 1999
  9. ↑ Thomas Sowell, Marxism: Philosophy and Economics (Taylor & Francis, 1985) ISBN 0043201717, p. 217.
  10. ↑ William Coleman, Economics and its Enemies: Two Centuries of Anti-Economics (London: Palgrave Macmillan, 2002) ISBN 1403941483, p. 234.
  11. ↑ Don Ross, "Economic theory, anti-economics, and political ideology," p. 10
  12. ↑ Wayne Price, "Anarchism: Utopian or Scientific?" The Utopian Vol. 5, p. 62
  13. ↑ Michael Harrington, The Twilight of Capitalism (Simon and Schuster, 1976) ISBN 0671227599, chapter 5
  14. ↑ "The greatest dangers to liberty lurk in insidious encroachment by men of zeal, well meaning but without understanding." Brandeis, J., Dissenting, Olmstead v. United States 277 US 438 (1928)
  15. ↑ R.J. Rummel, What? Only 35,000,000 Killed in 20th Century War?, Democratic Peace Blog, November 30, 2008. In 1918, Grigory Zinoviev, first head of the Comintern, announced: "To overcome of our enemies we must have our own socialist militarism. We must carry along with us 90 million out of the 100 million of Soviet Russia's population. As for the rest, we have nothing to say to them. They must be annihilated." (George Leggett, The Cheka: Lenin's Political Police [Oxford University Press, 1986] ISBN 0-19-822862-7, p. 114) Zinoviev's estimate that the Soviets would murder 10 million people was far too low: Mid-range academic estimates of the number of civilians murdered by Marxists range from 94 million (Stéphane Courtois, ed. The Black Book of Communism: Crimes, Terror, Repression [Harvard University Press, 1999] ISBN 0-674-07608-7, p. 4) to 148 million (R.J. Rummel [Department of Political Science, University of Hawaii], "Stalin Exceeded Hitler in Monstrous Evil; Mao Beat Out Stalin", Hawaii Reporter, December 1, 2005. Cf. R.J.Rummel, Reevaluating China’s Democide to 73,000,000, Democratic Peace Blog, October 10, 2005; R.J. Rummel, Reevaluated democide totals for 20th C. and China, Asia Pacific Research Online, November 29, 2005 [T. Matthew Ciolek, ed., Head, Internet Publications Bureau, Research School of Asian and Pacific Studies, National Institute for Asia and the Pacific, Australian National University]; Chris Banescu with Scott Manning, Communist Holocaust: 100+ million dead, hundreds of millions more tortured, imprisoned, and enslaved, OrthodoxNet.com Blog, March 9, 2010
  16. ↑ Birth Certificate of Karl Marx, Karl Marx and Friedrich Engels, Collected Works, Vol. 1 (Moscow: Progress Publishers, 1975), p. 635
  17. ↑ Roman Culture in Germany, Embassy of the Federal Republic of Germany, London
  18. ↑ Birth Certificate of Karl Marx, Karl Marx and Friedrich Engels, Collected Works, Vol. 1 (Moscow: Progress Publishers, 1975), p. 635
  19. ↑ Hyam Maccoby, Antisemitism and Modernity: Innovation and Continuity (Abingdon: Routledge, 2006) ISBN 041531173X, p. 64
  20. ↑ Francis Wheen, Karl Marx: A Life (W.W. Norton & Company, 2001) ISBN 0393321576, p. 10
  21. ↑ John Spargo, Karl Marx: His Life and Work (B. W. Huebsch, 1912), p. 18
  22. ↑ Wilhelm Liebknecht (Trans. Ernest Untermann), Karl Marx: Biographical Memoirs (Chicago: C. H. Kerr & company, 1901), p. 163
  23. ↑ Michael A. Meyer, ed., German-Jewish History in Modern Times: Vol. 2, Emancipation and acculturation, 1780-1871 (Columbia University Press, 1997) ISBN 0231074743, pp. 24-27
  24. ↑ Birth Certificate of Karl Marx, Karl Marx and Friedrich Engels, Collected Works, Vol. 1 (Moscow: Progress Publishers, 1975), p. 635. Cf. Allan Megill, Karl Marx: The Burden of Reason (Why Marx Rejected Politics and the Market) (Rowman & Littlefield, 2002) ISBN 0742511669, p. 72
  25. ↑ John Henry Kurtz, History of the Christian Church from the Reformation to the Present, Volume 3 (Edinburgh: Clark, 1863) ISBN 1417991631, pp. 302-303. Cf. "Prussia" in Hugh Chisholm, ed., The Encyclopædia Britannica: A Dictionary of Arts, Sciences, Literature and General Information, 11th Ed., Vol. 22 (New York: The Encyclopædia Britannica Company, 1911), p. 522; "Evangelical Church," Catholic Encyclopedia
  26. ↑ Karl Marx and Friedrich Engels, The Communist Manifesto (New York: International Publishers, 1950), p. 9
  27. ↑ Werner Blumenberg, Karl Marx: An Illustrated Biography (Verso, 2000) ISBN 1859842542, p. 10
  28. ↑ Certificate of Maturity for Pupil of the Gymnasium in Trier, Karl Marx and Friedrich Engels, Collected Works (Moscow: Progress Publishers, 1975), Vol. I (Trans. Robert Dixon), p. 643
  29. ↑ Karl Marx, “The Union of Believers With Christ According to John 15: 1-14, Showing its Basis and Essence, its Absolute Necessity, and its Effects,” in Robert Payne, ed.,The Unknown Karl Marx (New York University Press, 1971), ISBN 0340093935, pp. 39-43, reprinted in Karl Marx and Friedrich Engels, Collected Works (Moscow: Progress Publishers, 1975), Vol. I (Trans. Robert Dixon), pp. 636–639
  30. ↑ Karl Marx, “Reflections of a Young Man on The Choice of a Profession,” Archiv für die Geschichte des Sozialismus und der Arbeiterbewegung (1925), reprinted in Karl Marx and Friedrich Engels, Collected Works (Moscow: Progress Publishers, 1975), Vol. I (Trans. Robert Dixon), pp. 3-9
  31. ↑ Paul Johnson, Intellectuals(HarperCollins, 1990) ISBN 0060916575, p. 53
  32. ↑ Certificate of Maturity for Pupil of the Gymnasium in Trier, Karl Marx and Friedrich Engels, Collected Works (Moscow: Progress Publishers, 1975), Vol. I (Trans. Robert Dixon), p. 643
  33. ↑ Mark Skousen, The big three in economics: Adam Smith, Karl Marx and John Maynard Keynes (M.E. Sharpe, 2007) ISBN 0765616947, p. 70
  34. ↑ Letter from Heinrich Marx to son Karl, November 18, 1835, in Karl Marx and Friedrich Engels, Collected Works (Moscow: Progress Publishers, 1975), Vol. I (Trans. Robert Dixon), pp. 645-648
  35. ↑ John Spargo , Karl Marx: His Life and Work (B. W. Huebsch, 1912) , p. 33
  36. ↑ Letter from Heinrich Marx to son Karl, November 8, 1835, in Karl Marx and Friedrich Engels, Collected Works (Moscow: Progress Publishers, 1975), Vol. I (Trans. Robert Dixon), p. 645
  37. ↑ Francis Wheen, Karl Marx: A Life (W. W. Norton & Company, 2001) ISBN 0393321576, pp. 15-16
  38. ↑ Leaving Certificate from Berlin University, Karl Marx and Friedrich Engels, Collected Works, Vol. 1, pp. 703-704
  39. ↑ Letter from Heinrich Marx to son Karl, 1836, in Karl Marx and Friedrich Engels, Collected Works (Moscow: Progress Publishers, 1975), Vol. I (Trans. Robert Dixon), pp. 648-652
  40. ↑ Francis Wheen, Karl Marx: A Life (W. W. Norton & Company, 2001) ISBN 0393321576, pp. 6, 74. Cf. Jack Newcombe, "The Karl Marx Memorial Pub Crawl," Life, October 25, 1968, pp. 105-106; "Cheers to Karl Marx, BBC, 1 May, 1998; Richard Newberry, "London Pub Crawl with Karl Marx," La Stampa, November 26, 2007
  41. ↑ N. Ann Davis, Richard Keshen and Jeff McMahan, eds., Ethics and Humanity: Themes from the Philosophy of Jonathan Glover (Oxford University Press, 2010) ISBN 0195325192, p. 278
  42. ↑ Wilhelm Liebknecht (Trans. Ernest Untermann), Karl Marx: Biographical Memoirs (Chicago: C. H. Kerr & company, 1901), p. 150
  43. ↑ Boris Nicolaievsky and Otto Maenchen-Helfen, (Trans. Gwenda David and Eric Mosbacher), Karl Marx: Man and Fighter (London: Methuen, 1936) ISBN 1406727032, p. 40
  44. ↑ Paul Johnson, Intellectuals: From Marx and Tolstoy to Sartre and Chomsky (HarperCollins, 2007) ISBN 0061253170), p. 73
  45. ↑ The word "economics" is used here in the original sense of household management, administration or stewardship. M. M. Austin and Pierre Vidal-Naquet, Economic and social history of ancient Greece: an introduction (University of California Press, 1980) ISBN 0520042670, p. 162
  46. ↑ Letter from Heinrich Marx to son Karl, 1836, in Karl Marx and Friedrich Engels, Collected Works (Moscow: Progress Publishers, 1975), Vol. I (Trans. Robert Dixon), pp. 648-652
  47. ↑ Letter from Heinrich Marx to son Karl, March 18, 1836, in Karl Marx and Friedrich Engels, Collected Works (Moscow: Progress Publishers, 1975), Vol. I (Trans. Robert Dixon), pp. 652-653
  48. ↑ Letter from Heinrich Marx to son Karl, ca. May-June 1836, in Karl Marx and Friedrich Engels, Collected Works (Moscow: Progress Publishers, 1975), Vol. I (Trans. Robert Dixon), pp. 652-653
  49. ↑ Letter from Heinrich Marx to son Karl, July 1, 1836, in Karl Marx and Friedrich Engels, Collected Works (Moscow: Progress Publishers, 1975), Vol. I (Trans. Robert Dixon), pp. 655-656
  50. ↑ Letter from Heinrich Marx to son Karl, November 9, 1836, in Karl Marx and Friedrich Engels, Collected Works (Moscow: Progress Publishers, 1975), Vol. I (Trans. Robert Dixon), pp. 661-663
  51. ↑ Letter from Heinrich Marx to son Karl, December 28, 1836, in Karl Marx and Friedrich Engels, Collected Works (Moscow: Progress Publishers, 1975), Vol. I (Trans. Robert Dixon), pp. 663-666
  52. ↑ Letter from Heinrich Marx to son Karl, December 9, 1837, in Karl Marx and Friedrich Engels, Collected Works (Moscow: Progress Publishers, 1975), Vol. I (Trans. Robert Dixon), pp. 685-691
  53. ↑ Letter from Heinrich Marx to son Karl, February 10, 1838, in Karl Marx and Friedrich Engels, Collected Works (Moscow: Progress Publishers, 1975), Vol. I (Trans. Robert Dixon), pp. 691-694
  54. ↑ Hugh Griffith, Karl Marx & Friedrich Engels (Collector's Library, 2009) ISBN 1905716737, p. 10
  55. ↑ Yuri N. Maltsev, Requiem for Marx (Auburn, AL: Ludwig Von Mises Institute, 1993) ISBN 1610161165, p. 101
  56. ↑ Thomas Sowell, Is reality optional?: and other essays (Hoover Institution Press, 1993) ISBN 0817992626, p. 81
  57. ↑ Paul Johnson, Intellectuals: From Marx and Tolstoy to Sartre and Chomsky (HarperCollins, 2007) ISBN 0061253170), p. 73
  58. ↑ Jerrold Seigal, Marx's Fate: The Shape of a Life (Penn State Press, 2004) ISBN 0271025816, p. 257
  59. ↑ Francis Wheen, Karl Marx: A Life (W.W. Norton & Company, 2001) ISBN 0393321576, p. 8
  60. ↑ Marx To Engels, January 8, 1863, in Karl Marx and Friedrich Engels, Collected Works (Moscow: Progress Publishers, 1975), Vol. 41 (Trans. Robert Dixon), p. 442
  61. ↑ Quoted by Otto Ruhle, Karl Marx: His Life and Work (New York: Now Home Library, 1942; reprint: Lightning Source Inc, 2007) ISBN 1406727024, p. 360
  62. ↑ F.Engels to Karl Marx, March 28, 1869: “Enclosed draft on the Union Bank of London £87–10s for March to June” (ie £350 per annum) in Gesamtausgabe [Collected Works], Part III, Vol. 3, p. 173, as cited in William Otto Henderson, Marx and Engels and the English workers: and other essays (Psychology Press, 1989) ISBN 0714633348, p. 26, n. 41. The Marxist Internet Archive has apparently not yet found the time to post this letter.
  63. ↑ R. Dudley Baxter, National income: the United Kingdom (London: Macmillan and co, 1868)
  64. ↑ Yuri N. Maltsev, Requiem for Marx (Auburn, AL: Ludwig Von Mises Institute, 1993) ISBN 1610161165, p. 103
  65. ↑ Marx to Kugelmann, 17 March 1868, Letters to Kugelmann (Greenwood Press, 1973) ISBN 0837170451, p. 65. This is yet another letter the text of which is missing from the Marxist Internet Archive.
  66. ↑ Karl Marx, Marx To Ludwig Kugelmann, 13 October 1866, Collected Works (Moscow: Progress Publishers, 1975), Volume 42, p. 327
  67. ↑ Paul Johnson, Intellectuals: From Marx and Tolstoy to Sartre and Chomsky (HarperCollins, 2007) ISBN 0061253170), p. 73
  68. ↑ William Otto Henderson, Marx and Engels and the English workers: and other essays (Psychology Press, 1989) ISBN 0714633348, p. 70
  69. ↑ Léon Poliakov, The History of Anti-semitism: From Voltaire to Wagner (University of Pennsylvania Press, 2003) ISBN 0812218655, p. 424-425
  70. ↑ Saul Kussiel Padover, Karl Marx, an intimate biography (McGraw-Hill, 1978) ISBN 0070480729, p. 171
  71. ↑ Francis Wheen, Karl Marx: A Life (W.W. Norton & Company, 2001) ISBN 0393321576, p. 55
  72. ↑ Léon Poliakov, The History of Anti-semitism: From Voltaire to Wagner (University of Pennsylvania Press, 2003) ISBN 0812218655, p. 424-425
  73. ↑ Marx To Engels, July 30, 1862, in Karl Marx and Friedrich Engels, Collected Works, Volume 41 (Moscow: Progress Publishers, 1975), p. 388
  74. ↑ Reinhold Aman, "Karl Marx, Maledictor," Maledicta: The International Journal of Verbal Aggression Vol. 6, No. 1 (1982), p. 31
  75. ↑ Pierre Birnbaum, Geography of hope: exile, the Enlightenment, disassimilation (Stanford University Press, 2008) ISBN 0804752931, p. 68
  76. ↑ William Otto Henderson, Marx and Engels and the English workers: and other essays (Psychology Press, 1989) ISBN 0714633348, p. 71
  77. ↑ Paul Johnson, A history of the Jews (HarperCollins, 1998) ISBN 0060915331, p. 350
  78. ↑ Robert S. Wistrich, Revolutionary Jews from Marx to Trotsky (Harrap, 1976) ISBN 0245527850, p. 30. The Marxist Internet Archive bowdlerizes this to "I dislike the Jewish faith," but the word Marx used—widerlich—is generally translated as disgusting, foul, abominable, etc.
  79. ↑ Sigmund Krancberg, A Soviet postmortem: philosophical roots of the "Grand Failure" (Rowman & Littlefield, 1994) ISBN 0847679284, p. 59, n. 13
  80. ↑ E.g., "...that parasitic nation which, particularly at the present time preys upon the honest portion of mankind; I mean the Jews." Adolph Hitler (tr. James Murphy), Mein Kampf: zwei Bände in einem Band (Bottom of the Hill, 1938), p. 138
  81. ↑ Shlomo Avineri, “Marx and Jewish Emancipation,” Journal of the History of Ideas, Vol. 25, No. 3 (July–September, 1964) pp. 445-450
  82. ↑ Alexander Baron, Anti-capitalism from anti-semitism to 'anti-racism' (Anglo-Hebrew Publishing, 1995) ISBN 1898318239, p. 1
  83. ↑ David Cesarani, The Jews and the Left (Labour Friends of Israel 2004) ISBN 0 9500536-5-1, p. 1 (PDF p. 7)
  84. ↑ Edward H. Flannery, The Anguish of the Jews: Twenty-three Centuries of Antisemitism (Paulist Press, 2004) ISBN 0809143240, p. 168
  85. ↑ Paul Johnson, Intellectuals (HarperCollins, 1990) ISBN 0060916575), p. 73
  86. ↑ Shlomo Sharan, Israel and the Post-Zionists: A Nation at Risk (Sussex Academic Press, 2003) ISBN 1903900522 , p. 125
  87. ↑ Albert S. Lindemann , Esau's Tears: Modern Anti-Semitism and the Rise of the Jews (Cambridge University Press, 2000) ISBN 0521795389, p. 166
  88. ↑ Raphael Patai, The Jewish mind (Wayne State University Press, 1977) ISBN 081432651X, p. 470
  89. ↑ W.H. Chaloner & W.O. Henderson, "Marx/Engels and Racism," Encounter, July 1975, pp. 18-23
  90. ↑ Edward H. Flannery, The Anguish of the Jews: Twenty-three Centuries of Antisemitism (Paulist Press, 2004) ISBN 0809143240, p. 168
  91. ↑ Albert S. Lindemann, Esau's tears: modern anti-semitism and the rise of the Jews (Cambridge University Press, 2000) ISBN 0521795389, p. 163
  92. ↑ The Marxist Internet Archive softens "secular cult" (weltliche Kultus) to "worldly religion" and "Haggling" (schacher) to "Huckstering." Cf. Allan Megill, Karl Marx: the burden of reason (why Marx rejected politics and the market) (Rowman & Littlefield, 2002) ISBN 0742511669, p. 164. “When Marx used this particular term he borrowed from the vocabulary of anti-Semitism,” writes Werner Cohn, professor of sociology at the University of British Columbia. “Ultimately derived from the Hebrew sakhar, commerce, schacher became in the nineteenth century a very specific term of abuse.” Cohn cites the famous German dictionary written by the brothers Grimm: “Schacher .... Kleinhandel, besonders gewinnsüchtiger Hausirhandel, gewöhnlich von den Juden, in verächtichem Sinne gebraucht” [“Haggling, particularly greedy haggling, usually by Jews, with the connotation despised”], Jacob Grimm and Wilhelm Grimm, Deutsches Wörterbuch (Leipzig: S. Hirzel, 1893), vol. 8, p. 1959, as cited in Werner Cohn, “From Victim to Shylock and Oppressor: The New Image of the Jew in the Trotskyist Movement,” Journal of Communist Studies, vol. 7, no. 1 (March 1991), pp. 46-68
  93. ↑ Matthew Lange, Antisemitic Elements in the Critique of Capitalism in German Culture, 1850-1933 (Oxford: Peter Lang, 2007)ISBN 3039110403, p. 39
  94. ↑ Jeffrey Herf, The Jewish enemy: Nazi propaganda during World War II and the Holocaust (Harvard University Press, 2006) ISBN 0674021754, p. 48
  95. ↑ Joseph Goebbels, "What Does America Really Want?" Völkischer Beobachter, January 21, 1939 [“Was will eigentlich Amerika,” Die Zeit ohne Beispiel (Munich: Zentralverlag der NSDAP., 1941), pp. 24-30]) This association of Jews with America would be reprised in 2006, when German Neo-Nazis burned a copy of Anne Frank: Diary of a Young Girl along with an American flag.
  96. ↑ It has recently been charged that "large and extremely influential Jewish donor groups are... agitating for a U.S. war against Iran" (Glenn Greenwald, as quoted in Adam Levick, "Anti-Israelism and Anti-Semitism in Progressive U.S. Blogs/News Websites: Influential and Poorly Monitored," Post-Holocaust and Anti-Semitism (Institute for Global Jewish Affairs), No. 92, [December 2010]); that a "secret Jewish coalition [is] raising funds in excess of $200 million to wage a propaganda war in America in an attempt to gain American support for another war against Iran" (PoliSci 000, "Apartheid Israel Trying to Start World War 3," dailykos.com, June 21, 2008); that "Israel's powerful lobbies" in the U.S. have "embraced Israel's approach to Iran" creating a "serious stumbling block" to peace, that Iranian President Mahmoud Ahmadinejad's demand that Israel be "wiped off the map" was misinterpreted, whereas "the threat is the other way around" (Phyllis Bennis, "Iran in the Crosshairs," Institute for Policy Studies, February 28, 2008); that "a great power like the US [is] being dictated to in the conduct of its own foreign policy" by Israel (Andrew Sullivan, "'Sick' Of The Israelis And The Palestinians," theatlantic.com, January 6, 2010), etc.
  97. ↑ “The anti-American left... is at least as anti-Jewish as the clerical conservative right, especially among those who have embraced a pronounced 'antifascist' and 'antiracist' credo.” (Robert S. Wistrich, European Anti-Semitism Reinvents Itself, [The American Jewish Committee, 2002], p. 11) "Anti-Americanism in the Islamic world and Anti-Americanism in Europe are in fact linked, and both bear an uncanny resemblance to anti-Semitism." (Natan Sharansky, "On Hating Jews: The inextricable link between anti-Semitism and anti-Americanism," The Wall Street Journal, November 17, 2003) "America and Jews are seen by many Europeans as paragons of a modernity they dislike and distrust: money-driven, profit-hungry, urban, universalistic, individualistic, mobile, rootless, inauthentic, and thus hostile to established traditions and values." ("European Anti-Americanism and Anti-Semitism: Similarities and Differences," An Interview with Andrei S. Markovits, Post-Holocaust and Anti-Semitism [Institute for Global Jewish Affairs], No. 16 [January 1, 2004]) "Jews were blamed for the evils of capitalism in earlier centuries. Americans are blamed for globalization, that is, technological and economic change to the max, in our days." (Josef Joffe, quoted in Mark O'Keefe, "Anti-Semitism and Anti-Americanism," Pew Forum on Religion & Public Life, May 5, 2006) "America today has become the world's market-dominant minority," while "Jews are a market-dominant mionority in the Middle East." (Amy Chua, World on fire: how exporting free market democracy breeds ethnic hatred and global instability [Random House, Inc., 2004] ISBN 0385721862, pp. 218, 229) Thus post-unification Germany, observed a journalist in 2005, is marked by "a poisonous cocktail of the three big As: anti-Americanism, anti-Semitism and anti-capitalism." (Wolfgang Munchau, "Anti-Americanism, anti-Semitism, anti-capitalism," The Spectator, May 21, 2005)
  98. ↑ Karl Marx, "On The Jewish Question," Deutsch-Französische Jahrbücher, February 1844, reprinted in Karl Marx, Early writings (Penguin, 1992) ISBN 0140445749, p. 232
  99. ↑ Lawrence Jacob Friedman, Identity's architect: a biography of Erik H. Erikson (Harvard University Press, 2000) ISBN 067400437X, p. 422
  100. ↑ Karl Marx, Early writings, T. B. Bottomore, tr. (McGraw-Hill, 1964), p. v
  101. ↑ Robert Fine, "Karl Marx and the Radical Critique of Anti-Semitism, Engage, Issue 2 (May 2006)
  102. ↑ David Hirsh, Book Review: "Perry and Schweitzer, Antisemitic myths: a historical and contemporary anthology," Ethnic and Racial Studies, Vol. 32, No. 4 (May 2009), pp. 749-750
  103. ↑ Robert Fine, "Karl Marx and the Radical Critique of Anti-Semitism, Engage, Issue 2 (May 2006)
  104. ↑ Karl Marx and Friedrich Engels, The German Ideology: including Theses on Feuerbach and introduction to The critique of political economy (Prometheus Books, 1998) ISBN 1573922587), p. 194
  105. ↑ Karl Marx and Frederick Engels, Collected Works, Vol. 4 (Lawrence & Wishart, 1975) ISBN 0853152942, pp. 94, 109-110
  106. ↑ Karl Marx, "On The Jewish Question," Deutsch-Französische Jahrbücher, February 1844, reprinted in Karl Marx, Early writings (Penguin, 1992) ISBN 0140445749, p. 232
  107. ↑ Karl Marx, "The Russian Loan," New-York Daily Tribune, January 4, 1856, reprinted in Richard Aveling and Eleanor Marx Aveling, eds., The Eastern question: a reprint of letters written 1853-1856 dealing with the events of the Crimean War (S. Sonnenschein & co., lim., 1897), pp. 600-606. So embarrassing is this article to apologists for Marx that the Marxist Internet Archive has dropped it down the Memory Hole. The Web site's collection of Marx's articles from the New York Daily Tribune, August 21, 1852-February 1861, skips from November 16, 1855 to January 12, 1856—erasing this article as effectively as Stalin erased Nikolai Yezhov. (Without mentioning this article by name, the archive does mention that the 1897 publication of the book in which this article was reprinted “was not 'helpful'.”) The site claims that "In the past, some writers who have contributed to Marxism have expressed racist... views. The MIA generally does not “filter out” such views; if we are archiving the work of a writer, any and all of that writer’s work may be included...." The site's censorship of Marx himself is an exception.
  108. ↑ Dennis K. Fischman, Political discourse in exile: Karl Marx and the Jewish question (Univ of Massachusetts Press, 1991) ISBN 0870237462, p. 13
  109. ↑ Gertrude Himmelfarb, “The 'Real' Marx,” Commentary, April 1985
  110. ↑ Paul Johnson, "Marxism vs. the Jews," Commentary, April 1984
  111. ↑ Joel Kovel, “Marx on the Jewish Question,” Dialectical Anthropology, Vol. 8, No. 1-2, (1983) pp.31-46
  112. ↑ Bernard Lewis, Semites and anti-Semites: An Inquiry into Conflict and Prejudice (W. W. Norton & Company, 1999) ISBN 0393318397, p. 112
  113. ↑ Reader Letters: Marx, Commentary, August 1985
  114. ↑ Albert S. Lindemann, Esau's tears: modern anti-semitism and the rise of the Jews (Cambridge University Press, 2000) ISBN 0521795389, p. 163
  115. ↑ William Coleman, "Anti-Semitism in Anti-economics," History of Political Economy, Vol. 35, No. 4 (Winter 2003), pp. 759-777
  116. ↑ Stephen J. Greenblatt, Learning to curse: essays in early modern culture (Routledge, 1990) ISBN 0415901731, p. 41
  117. ↑ Larry Ray, “Marx and the Radical Critique of Difference,” Engage, Issue 3 (September 2006)
  118. ↑ Albert S. Lindemann, Esau's tears: modern anti-semitism and the rise of the Jews (Cambridge University Press, 2000) ISBN 0521795389, p. 163
  119. ↑ Bernard Lewis, Semites and anti-Semites: An Inquiry into Conflict and Prejudice (W. W. Norton & Company, 1999) ISBN 0393318397, p. 112
  120. ↑ Edward H. Flannery, The Anguish of the Jews: Twenty-three Centuries of Antisemitism (Paulist Press, 2004) ISBN 0809143240, p. 168
  121. ↑ Paul Johnson, "Marxism vs. the Jews," Commentary, April 1984
  122. ↑ Stephen J. Greenblatt, "Marlowe, Marx, and Anti-Semitism," Critical Inquiry, Vol. 5, No. 2 (Winter 1978), pp. 291-307
  123. ↑ Albert S. Lindemann, Esau's tears: modern anti-semitism and the rise of the Jews (Cambridge University Press, 2000) ISBN 0521795389, p. 163
  124. ↑ Moshe Glickson, The Jewish complex of Karl Marx, J. S. Abba, tr. (Herzl Press, 1961), p. 20
  125. ↑ Larry Ray, “Marx and the radical critique of difference,” Engage, Issue 3 (September 2006)
  126. ↑ Dennis K. Fischman, Political discourse in exile: Karl Marx and the Jewish question (Univ of Massachusetts Press, 1991) ISBN 0870237462, p. 13
  127. ↑ Robert Payne, Marx (Simon and Schuster, 1968) as cited in William Otto Henderson, Marx and Engels and the English workers: and other essays (Psychology Press, 1989) ISBN 0714633348, p. 70
  128. ↑ Max Geltman, “On Socialist Anti-Semitism," Midstream, vol. 23, no. 3 (March 1977), p. 25
  129. ↑ Soviet Jewish Affairs, Vol. 4, No. 1, (Institute of Jewish Affairs, World Jewish Congress, 1974), p. 56
  130. ↑ Moshe Glickson, The Jewish complex of Karl Marx, J. S. Abba, tr. (Herzl Press, 1961), p. 15
  131. ↑ Joel Kovel, “Marx on the Jewish Question,” Dialectical Anthropology, Vol. 8, No. 1-2, (1983) pp.31-46
  132. ↑ Gérard Lyon-Caen, "Marx et le droit moderne", Archives de philosophie du droit, No. XII, Paris, Sirey, 1967, p. 1-11 (as cited in Léon Poliakov, The History of Anti-semitism: From Voltaire to Wagner (University of Pennsylvania Press, 2003) ISBN 0812218655, p. 557, n. 150
  133. ↑ Robert Fine, “Karl Marx and the Radical Critique of Anti-Semitism,” Engage, No. 2 (May 2006). "[A]nti-Semitism that we might call populist or democratic.... is linked equally to the left and right," according to historian George L. Mosse, "to the new nationalism, but also to certain tendencies in socialism." (George L. Mosse, Modern Jewish History - Summary: Lecture #7, March 1, 1971, George L. Mosse Program in History, Department of History, University of Wisconsin-Madison) "[O]ne of the most frightening aspects of Hitler's book is not that he said what he said at the time, but that much of what he said can be found today in innumerable places.... As long as it does not have Hitler's name attached to it, this deranged discourse will be ignored or allowed to pass. The voices that express these opinions do not belong to a single political or ideological current.... They belong to the right and the left, to the religious and the secular, to the West and the East, to the rabble and the leaders, to terrorists and intellectuals, students and peasants, pacifists and militants, expansionists and anti-globalization activists." Omer Bartov, "He Meant What He Said," The New Republic, February 2, 2004. Twenty-five years ago in the heart of the Cold War debate, anti-Americanism, anti-Israeli sentiment, and anti-Semitism "were fringe phenomena while now they are more fashionable and mainstream.... [T]hese sentiments are no longer the monopoly of any particular part of the political spectrum. They are there on the European Left, Right, and in the center." Jeffrey Gedmin, "Experiencing European Anti-Americanism and Anti-Israelism," Post-Holocaust and Anti-Semitism, No. 27 (December 2004), Institute for Global Jewish Affairs
  134. ↑ Robert Fine, “Karl Marx and the Radical Critique of Anti-Semitism,” Engage, No. 2 (May 2006). "[T]he left's anti-Semitism—which, of course, it never acknowledges and fervently denies—rather than the right's conventional version of this hatred comprises the key ingredient of anti-Semitism's current European existence." (Andrei S. Markovits, "'Twin Brothers': European Anti-Semitism and Anti-Americanism," Post-Holocaust and Anti-Semitism, No. 6 [January 2006] Institute for Global Jewish Affairs) "[T]he locus of anti-Semitism has moved from the right side of the political spectrum to the left.... These days, the hatemongers targeting Jews’ right to live peacefully spout the mantras of 'social justice' and 'peace studies,' not racial purity." (Jonathan Kay, "The lesson from Israel Apartheid Week: Anti-Semitism is now a creature of the left," National Post, March 2, 2009). The resurgence of anti-Semitism in Europe "hails much more from the left than the right. The latter—mainly because of the continued illegitimacy and unacceptability of Nazism and fascism in European public opinion—has had a much more circumspect influence on how Jews and Israel are depicted than the left has had. Because classical anti-Semitism—certainly in its praxis—was mostly associated with the European right, the left enjoyed a certain bonus when it came to discussing all matters relating to Jews and Israel. The left could take liberties with being anti-Israeli and anti-Semitic that the right could never have. This legitimacy bonus enabled the left to employ anti-Israeli discourse that—in the meantime—has become completely common and acceptable parlance in Europe. Because of this general acceptability and overall legitimacy, left-wing anti-Semitism is much more relevant and disturbing than right-wing anti-Semitism." (Andrei S. Markovits, "European Anti-Americanism (and Anti-Semitism): Ever Present Though Always Denied," Post-Holocaust and Anti-Semitism, No. 2 [August 2005], Institute for Global Jewish Affairs) Antisemitism may be found within much contemporary "antihegemonic, radical, liberal and socialist" discourse, admits David Hirsh of the University of London, who concedes that "antisemitism is a live and virulent threat...." David Hirsh, Book Review: "Perry and Schweitzer, Antisemitic myths: a historical and contemporary anthology," Ethnic and Racial Studies, Vol. 32, No. 4 (May 2009), pp. 749-750
  135. ↑ Karlheinz Weissmann, "The Epoch of National Socialism," The Journal of Libertarian Studies, Vol. 12, No. 2 (Fall 1996), pp. 257–294, citing Edmund Silberner, Sozialisten zur Judenfrage: Ein Beitrag zur Geschichte des Sozialismus vom Anfang des 19.Jahrhunderts bis 1914 (Berlin, 1962), pp. 65–82
  136. ↑ William Coleman, "Anti-Semitism in Anti-economics," History of Political Economy, Vol. 35, No. 4 (Winter 2003), pp. 759-777
  137. ↑ Marc Crapez, L'antisémitisme de gauche au XIXe siècle (Paris: Berg international, 2002) ISBN 2-911289-43-9
  138. ↑ George L. Mosse, Modern Jewish History - Summary: Lecture #7, March 1, 1971, George L. Mosse Program in History, Department of History, University of Wisconsin-Madison
  139. ↑ Jerry Z. Muller, Capitalism and the Jews (Princeton University Press, 2010) ISBN 0691144788, p. 2
  140. ↑ Shlomo Sharan, Israel and the Post-Zionists: A Nation at Risk (Sussex Academic Press, 2003) ISBN 1903900522 , p. 125
  141. ↑ Christian Wiese, "Modern Antisemitism and Jewish Responses in Germany and France," in Michael Brenner, Vicki Caron and Uri R. Kaufmann, eds., Jewish emancipation reconsidered: the French and German models (Mohr Siebeck, 2003) ISBN 316148018X, p. 136
  142. ↑ David Cesarani, The Jews and the Left (Labour Friends of Israel 2004) ISBN 0 9500536-5-1, p. 3 (PDF p.9)
  143. ↑ Arthur Hertzberg and Aron Hirt-Manheimer, Jews: the essence and character of a people (HarperCollins, 1998) ISBN 0060638354, p. 164
  144. ↑ Avner Falk, Anti-semitism: a history and psychoanalysis of contemporary hatred (ABC-CLIO, 2008) ISBN 0313353840, p. 9
  145. ↑ Voltaire, Essai sur les Moeurs et l'Esprit des Nations, Introduction, XLII: Des Juifs depuis Saül, 1753
  146. ↑ Eric Pace, "The Rev. Edward Flannery, 86, Priest Who Fought Anti-Semitism," The New York Times, October 22, 1998
  147. ↑ Edward H. Flannery, The Anguish of the Jews: Twenty-three Centuries of Antisemitism (Paulist Press, 2004) ISBN 0809143240, p. 168
  148. ↑ Karlheinz Weissmann, "The Epoch of National Socialism," The Journal of Libertarian Studies, Vol. 12, No. 2 (Fall 1996), pp. 257–294, citing Edmund Silberner, Sozialisten zur Judenfrage: Ein Beitrag zur Geschichte des Sozialismus vom Anfang des 19.Jahrhunderts bis 1914 (Berlin, 1962), pp. 65–82
  149. ↑ Moshe Leshem, Balaam's curse: how Israel lost its way, and how it can find it again (Simon and Schuster, 1989) ISBN 067167918X, p. 53
  150. ↑ Bernard Lewis, Semites and anti-Semites: An Inquiry into Conflict and Prejudice (W. W. Norton & Company, 1999) ISBN 0393318397, p. 112
  151. ↑ Jon Stratton, Jewish identity in Western pop culture: the Holocaust and trauma through modernity (Macmillan, 2008), ISBN 0230604749, p. 24
  152. ↑ Anthony J. LaVopa, Fichte: the self and the calling of philosophy, 1762-1799 (Cambridge University Press, 2001), ISBN 052179145, p. 135
  153. ↑ Tom Rockmore, Fichte, Marx, and the German philosophical tradition (Southern Illinois University Press, 1980), ISBN 0809309556, p. 126
  154. ↑ Edmund Silberner, “The Anti-Semitic Tradition in Modern Socialism,” Scripta Hierosolymitana, vol. III (Jerusalem: Hebrew University, 1956), pp.378-379
  155. ↑ Zosa Szajkowski, The Jewish Saint-Simonians and Socialist Antisemites in France, Jewish Social Studies, Vol. 9, No. 1 (January, 1947), pp. 33-60
  156. ↑ Dennis Prager and Joseph Telushkin, Why the Jews?: the reason for antisemitism (Simon and Schuster, 2003) ISBN 0743246209, p. 127
  157. ↑ Lewis S. Feuer and Irving Horowitz, Ideology and the Ideologists (Transaction Publishers, 2010) ISBN 1412814421, p. 141
  158. ↑ "M. Doumic on Victor Hugo as a Bourgeois," Boston Transcript (reprinted in Theodore Stanton, "M. René Doumic," New York Evening Post, March 24, 1898, as cited in Public Opinion, Vol. XXIV, No. 12 (January-June, 1898), p. 374
  159. ↑ John Andrew Frey, A Victor Hugo encyclopedia (Greenwood Publishing Group, 1999) ISBN 0313298963, p. 222
  160. ↑ Joseph Telushkin, Jewish Literacy: The Most Important Things to Know About the Jewish Religion, Its People, and Its History (HarperCollins, 2008) ISBN 0061374989, p. 275
  161. ↑ Fourier called Jews “parasites, merchants, and usurers.” (Julia Franklin, trans., Selections from the works of Fourier [S. Sonnenschein & co., lim., 1901], p. 96, n. 1. Cf. Bernard Lewis, Semites and anti-Semites: An Inquiry into Conflict and Prejudice [W. W. Norton & Company, 1999] ISBN 0393318397, p. 111) Fourier's disciple, Alphonse Toussenel, wrote that "Europe is entailed to the domination of Israel" (William Oliver Coleman, "Anti-Semitism in Anti-economics," History of Political Economy, Vol. 35, No. 4 [Winter 2003], pp. 759-777); "[I]ndustrial feudalism"—as he called capitalism—"is personified in the cosmopolitan Jew." Jacob Katz, From prejudice to destruction: anti-Semitism, 1700-1933 (Harvard University Press, 1980) ISBN 0674325079, p. 125
  162. ↑ Proudon called Jews “the race which poisons everything” and “the enemy of the human race.” Norman Podhoretz, Why are Jews Liberals? (Random House, Inc., 2009) ISBN 0385529198, p. 62. He wrote, "This race must be sent back to Asia, or exterminated." Daniel Halévy and Pierre Haubtmann, eds., Carnets de P.J. Proudhon (Paris: Marcel Rivière, 1961), Vol. II, p. 337; Vol. VI, p. 178
  163. ↑ Bakunin called Jews “an exploiting sect, a bloodsucking people, a unique devouring parasite.” Robert S. Wistrich, “Socialism and Judeophobia: Antisemitism in Europe before 1914,” Leo Baeck Institute Yearbook, Vol. 37, No. 1 (January 1992), pp. 111-145
  164. ↑ Webb wrote that “the strongest impelling motive of the Jewish race” was “the love of profit as distinct from other forms of money-earning.” (Italics in original.) Beatrice Webb, “East London Labour,” The Nineteenth Century, Vol. XXIV (July-December 1888), p. 176. "Jew moneylenders," complained H.M. Hyndman's Justice, Organ of the Social Democracy (the first Marxist periodical in England), "now control nearly every Foreign Office in Europe." Guido Kisch, Historia judaica: a journal of studies in Jewish history, especially in legal and economic history of the Jews, Volumes 13-14 (Historia Judaica, 1951), p. 44. (On Justice generally, see Laurel Brake and Marysa Demoor, Dictionary of nineteenth-century journalism in Great Britain and Ireland [Academia Press, 2009] ISBN 9038213409, p. 328)
  165. ↑ Edmund Silberner, “The Anti-Semitic Tradition in Modern Socialism,” Scripta Hierosolymitana, vol. III (Jerusalem: Hebrew University, 1956), pp.378-379
  166. ↑ Viktor Karády, The Jews of Europe in the modern era: a socio-historical outline (Central European University Press, 2004) ISBN 9639241520, p. 360
  167. ↑ Robert A. Kann, A history of the Habsburg Empire, 1526-1918 (University of California Press, 1980) ISBN 0520042069, p. 433
  168. ↑ Adolf Hitler, Mein Kampf: zwei Bände in einem Band, Vol. 1, 40th ed., (Bottom of the Hill, 1938) ISBN 1935785079, p. 93
  169. ↑ Cristobal Young, "Christianity, Judaism, and the Spirit of Capitalism: The Weber-Sombart Debates," Department of Sociology, Princeton University, p. 1
  170. ↑ Peter G. J. Pulzer, The rise of political anti-semitism in Germany & Austria (Harvard University Press, 1988) ISBN 0674771664, p. 95. "The anti-semitic ideology is usually embedded into a worldview, which ‘explains’ the evils of modern capitalist society," says one "Berlin-based antifascist, anti-capitalist group." "Capitalism in this worldview is not seen as a process, which arises following its own structural logic without a particular leadership, but rather as an exploitative project consciously put into effect by evil people. Historically, this way of thinking emerged in the 19th century in Europe in a time of to the rapid spread of capitalist society and the social upheavals this triggered. The anti-Semitic worldview thus consists of personification for non-understood economic and social procedures and draws upon the picture of the ‘Jewish capitalist’ that is deeply embedded in Western culture, which for centuries associated Jews with money. It can be displayed in talk of ‘the capitalists’ who ‘pull the strings’ from ‘the US East Coast’, ‘dominate the world’ and just can’t get enough with their ‘greed’." TOP Berlin, Make a foreshortened critique of capitalism history!: Without a radical critique every action becomes mere activism - reflections on the anti-G8 mobilisation 2007, shiftmag.co.uk, No. 1
  171. ↑ George L. Mosse, Modern Jewish History - Summary: Lecture #7, March 1, 1971, George L. Mosse Program in History, Department of History, University of Wisconsin-Madison
  172. ↑ Tyler Cowen, "The Socialist Roots of Modern Anti-Semitism," The Freeman (Foundation for Economic Education), January 1997
  173. ↑ Henry L. Feingold, Lest memory cease: finding meaning in the American Jewish past (Syracuse University Press, 1996) ISBN 0815604009, p. 81
  174. ↑ See Konstantin Azadovskii and Boris Egorov, "From Anti-Westernism to Anti-Semitism," Journal of Cold War Studies, Vol. 4, No. 1 (Winter 2002), pp. 66-80. Cf. Louis Rapoport, Stalin's war against the Jews: the doctors' plot and the Soviet solution (Free Press, 1990) ISBN 0029258219. Even after Stalin's death, Soviet anti-Semitism persisted:
    "Since World War II Jews and Judaism have been liberated in every country and territory where capitalism has been restored to vigorous growth—and this includes Germany. By contrast, wherever anticapitalism or precapitalism has prevailed the status of Jews and Judaism has either undergone deterioration or is highly precarious. Thus at this very moment the country where developing global capitalism is most advanced, the United States, accords Jews and Judaism a freedom that is known nowhere else in the world and that was never known in the past. It is a freedom that is not matched even in Israel.... By contrast, in the Soviet Union, the citadel of anticapitalism, the Jews are cowed by anti-Semitism, threatened by extinction, and barred from access to their God." Ellis Rivkin, The shaping of Jewish history: A radical new interpretation, (C. Scribner's Sons, 1971) ISBN 0684132362, p. 240
  175. ↑ According to Nazi hunter Simon Wiesenthal, during the Six Day War on Israel in 1967, the East German Communist regime used former Nazi propagandists to write anti-Israeli propaganda, with the substitution of a few words such as “Israeli” for “Jew” and “progressive forces” for “National Socialism.” Simon Wiesenthal, The Same Language: First for Hitler—Now for Ulbricht (Bonn: Rolf Vogel, Deutschland Berichte, 1968), as cited in Jeffrey Herf, Divided memory: the Nazi past in the two Germanys (Harvard University Press, 1997) ISBN 0674213033, p. 189
  176. ↑ This Communist revolutionary terrorist group, headed by Dieter Kunzelmann, attempted to bomb Berlin's Jewish Community Center during a commemoration of the anniversary of Kristallnacht in 1969. Walter Laqueur, The changing face of antisemitism: from ancient times to the present day (Oxford University Press US, 2006) ISBN 0195304292, p. 147. Kunzelmann later became a leader of the Green Party. Aribert Reimann, Dieter Kunzelmann: Avantgardist, Protestler, Radikaler, (Vandenhoeck & Ruprecht, 2009), ISBN 3525370105, pp. 274-286
  177. ↑ Ulrike Meinhof, a leader of this terrorist revolutionary Communist group, stated: "Auschwitz means that six million Jews were murdered and carted on to the rubbish dumps of Europe for being that which was maintained of them—Money-Jews." ("Auschwitz heisst, das sechs Millionen Juden ermordet und auf die Müllkippen Europas gekarrt wurden als das, als was man sie ausgab — als Geldjuden.") Robert S. Wistrich, Hitler's apocalypse: Jews and the Nazi legacy (Weidenfeld & Nicolson, 1985) ISBN 0297787195, p. 230. Another founder of this revolutionary group, Horst Mahler, was later revealed to have been an informant for the Stasi, the secret police of Communist East Germany.
  178. ↑ This German Communist terrorist group joined with the Popular Front for the Liberation of Palestine (a Communist revolutionary terrorist group based in Palestine) to hijack an Air France flight to Entebbe, Uganda, where they singled out the Jewish passengers in a plot to murder them. Stephen E. Atkins, Encyclopedia of modern worldwide extremists and extremist groups (Greenwood Publishing Group, 2004) ISBN 0313324859, p. 277
  179. ↑ The official Sandinista organ proclaimed that "the world's money, banking and finance are in the hands of descendants of Jews.... [C]ontrolling economic power, they control political power as now happens in the United States." (El Nuevo Diario, July 17, 1982, as cited in Porfirio R. Solórzano, The Nirex Collection: Nicaraguan Revolution Extracts, Twelve Years, 1978-1990, Vol VII: Of War and Peace [Litex, 1993] ISBN 1877970018) "In 1979 many of the country's approximately 250 Jews fled abroad in the face of persecution and imprisonment by the Sandinista National Liberation Front (FSLN). The FSLN bombed and partially destroyed the country's only synagogue, then confiscated the property shortly afterward and converted it into a youth training camp." Bureau of Democracy, Human Rights, and Labor, U.S. Department of State, Annual Report on International Religious Freedom (2001)
  180. ↑ "Although traditional Trotskyite ideology is in no way close to radical Islamic teachings and the shariah, since the radical Islamists also subscribed to anticapitalism, antiglobalism, and anti-Americanism, there seemed to be sufficient common ground for an alliance. Thus, the militants of the far left began to march side by side with the radical Islamists in demonstrations, denouncing American aggression and Israeli crimes. In Britain a new political party named Respect was established, uniting Trotskyites, Stalinists, Muslim Brotherhood militants, and similar groups." (Walter Laquer, The changing face of antisemitism: from ancient times to the present day [Oxford University Press US, 2006] ISBN 0195304292, p. 186). The European Union's European Monitoring Centre on Racism and Xenophobia decided not to publish its comprehensive study of the causes of anti-Semitism in Europe, a source familiar with the report told London's Financial Times, after the report uncovered "a trend towards Muslim anti-Semitism," and that "on the left there is also mobilization against Israel that is not always free of prejudice." (Reuters, "EU racism watchdog shelves anti-Semitism report," Haaretz, November 22, 2003). Michael Neumann, Professor of Philosophy at Canada's Trent University, writes that he wants to “help the Palestinians.... I am not interested in the truth, or justice, or understanding, or anything else, except so far as it serves that purpose. If an effective strategy means that some truths about the Jews don’t come to light, I don’t care. If an effective strategy means encouraging reasonable anti-Semitism, or reasonable hostility to Jews, I also don’t care. If it means encouraging vicious racist anti-Semitism, or the destruction of the State of Israel, I still don’t care.” (Yoni Petel, "Antisemitism on Campus: A Student's Perspective," League for Human Rights, B'nai B'rith of Canada, Submission to the Special Rapporteur on Racism, Office of the United Nations High Commissioner for Human Rights, September 25, 2003) According to the progressive magazine Tikkun, "A.N.S.W.E.R. refuses to acknowledge or support the right of the Jewish people to national self-determination—though it supports that right for every other group with a history of oppression. When Jews are denied the rights of others, it is a tell-tale sign of anti-Semitism." ("Authoritarianism and Anti-Semitism in the Anti-War Movement?," Tikkun, May-June 2003). "[L]eftists who despise their own capitalist societies inevitably come to sympathize with militants—communists, Tier-mondistes, Islamists, it doesn't make any difference—who attack those societies from without. Right now, the only corner of the world putting up any sort of serious ideological fight against Western-style capitalism and liberalism is the Muslim Middle East. So, just as the left uncritically swallowed Stalin's propaganda in the 1930s, expect the left to increasingly swallow Arabist propaganda in our own era. And since one of the key elements of Arabist propaganda is a hatred of Israel and a suspicion of Jews, these building blocks of anti-Semitism will become more and more a part of mainstream leftist discourse." (Johnathan Kay, quoted in Jamie Glazov, Symposium: "Anti-Semitism - the New Call of the Left," FrontPageMagazine.com, March 14, 2003) Thus by 2009, the "progressive" webzine Counterpunch.org (edited by Alexander Cockburn, son of Soviet agent Claud Cockburn) could publish a revival of the "Blood Libel," alleging that Israeli Jews were killing Palestinian Muslims to harvest their organs. (Alison Weir, "Israeli Organ Harvesting," Counterpunch.org, August 28-30, 2009) Cf. David Horowitz, Unholy alliance: radical Islam and the American left (Regnery Publishing, 2004) ISBN 089526076X, p. 148
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