{"id":7146,"date":"2026-10-18T03:55:05","date_gmt":"2026-10-18T03:55:05","guid":{"rendered":"https:\/\/primolevicenter.org\/printed-matter\/?p=7146"},"modified":"2026-10-18T03:55:05","modified_gmt":"2026-10-18T03:55:05","slug":"the-antisemitic-moment-and-the-collapse-of-moral-language","status":"publish","type":"post","link":"https:\/\/primolevicenter.org\/printed-matter\/the-antisemitic-moment-and-the-collapse-of-moral-language\/","title":{"rendered":"The Antisemitic Moment and the Collapse of Moral Language\u00a0"},"content":{"rendered":"
\nManuela Consonni<\/a>\r\n\t \t\t
Manuela Consonni is the Pela and Adam Starkopf Chair in Holocaust Studies at the Department of Jewish History and Contemporary Jewry, at the School of History of the Hebrew University of Jerusalem. She is the Head of the Department of Romance Studies, and currently the Director of the Vidal Sassoon International Center for the Study of Antisemitism. She has been a Max Planck Post-Doctoral Fellow at F.U. in Berlin, a Post-Doctoral Fellow at the School of Theory and Criticism at Cornell University and a Scholion Post Doctoral Fellow at the Hebrew University. Research Areas: Intellectual, Political and Social History of Western Modern and Contemporary Europe<\/div>\n<\/div>\n

Published in K – Jews, Europe, the XXIst century<\/a><\/p>\n

Are we witnessing the emergence of a new \u201cantisemitic moment\u201d? Here, Manuela Consonni analyzes the profound shift brought about by October 7 and the war in Gaza. Navigating the tension between criticism of Israeli state violence, the resurgence of antisemitic tropes, and the crisis of moral categories inherited from the post-Shoah era, she examines the very conditions necessary for a political judgment capable of distinguishing between forms of suffering without pitting them against one another.<\/p>\n

Image: Alexander Rodchenko, \u201cParade of the Dynamo Sports Club,\u201d 1928, Wikiart<\/em><\/p>\n

<\/div>\n

Are we in an antisemitic moment, to use Pierre Birnbaum\u2019s definition in his study of the spread of antisemitism in France in 1898 during the Dreyfus Affair?1<\/sup> Perhaps\u2014but if so, it is a moment structurally different from the one he described. No longer centered on the Jewish citizen accused of treason within the nation-state, as in the case of Alfred Dreyfus, the present configuration revolves around the Jew, the Zionist, or the Israeli as a condensed signifier through which sovereignty, coloniality, genocide, victimhood, and moral legitimacy are violently reorganized. <\/p>\n

Birnbaum\u2019s \u201cmoment\u201d designates not the mere presence of antisemitism, but a historical crystallization. In 1898, long-existing anti-Jewish motifs\u2014Jewish power, treason, money, racial degeneration, religious hostility\u2014coalesced into a public language capable of mobilizing crowds, structuring political divisions, and permeating both metropolitan and provincial France. Antisemitism became a shared grammar of interpretation: a way of reading events, assigning responsibility, and organizing collective emotion.<\/p>\n

After October 7 and the war in Gaza, something analogous\u2014though not identical\u2014has taken place. Antisemitism is not simply increasing; it is once again becoming a grammar of explanation. The Jew, the Zionist, or the Israeli emerges as a figure through which the world is rendered intelligible: hidden power, media control, colonial violence, genocide, Western hypocrisy, racial domination. Some of these elements belong to legitimate and necessary criticism of Israeli state violence. Yet others transform Jews, Israelis, or \u201cZionists\u201d into a totalizing explanatory object, collapsing distinctions between state, society, and individuals.<\/p>\n

The empirical signs are unmistakable. The surge in antisemitic incidents across Europe and the United States, the normalization of violent rhetoric, the circulation of conspiratorial narratives, and the distortion or denial of the massacres themselves all point to a profound transformation of the public sphere. Antisemitism is not returning as a marginal pathology; it is re-entering as a structuring principle of discourse. And yet, the category itself cannot simply be transferred from the past to the present. It must be transformed.<\/p>\n

If in 1898 the antisemitic moment was organized around the accusation that the Jew was not truly French, today the accusation is inverted. The Jew is no longer charged with insufficient belonging, but with excess: excessive sovereignty, excessive power, excessive violence, excessive immunity, excessive memory. The creation of the State of Israel has fundamentally altered the structure of antisemitism. It has provided antisemitic discourse with a concrete political object, but also with a reality that cannot be reduced to discourse: occupation, war, devastation, and the exercise of state violence.<\/p>\n

It is here that the present moment reveals its full complexity.<\/p>\n

The attacks of October 7 and the subsequent war in Gaza have produced a dramatic rupture\u2014one that has irreversibly fractured what might be called the moral exceptionalism associated with Jews and Jewish history in the post-Shoah era. The Shoah functioned, for decades, as a foundational trauma grounding both the legitimacy of Jewish self-determination and a broader moral authority within global discourse. That authority is now subject to unprecedented scrutiny, challenged by the scale of destruction in Gaza, the humanitarian catastrophe, and the visible consequences of Israeli military and political strategy of occupation.<\/p>\n

For Jews in Israel and in the diaspora, October 7 constituted a traumatic break: an event that reactivated existential fears of persecution and annihilation, deeply inscribed in collective memory. The brutality of the attacks, and the explicit ideological commitment of Hamas to the destruction of Israel, intensified a sense of vulnerability that has been politically mobilized, reinforcing defensive postures, legitimizing radicalized policies, and reshaping the internal and external coordinates of Israeli politics. <\/p>\n

The war that followed has produced a similar effect : a field of heightened moral and political intensity. Within this field, criticism of Israeli policy is not only legitimate\u2014it is a necessary condition for the exercise of judgment itself. If the violence of October 7 establishes one horizon of moral clarity, the destruction in Gaza establishes another\u2014no less resistant to silence or deferral. It is precisely within this field, however, that a more elusive and troubling phenomenon emerges: the reactivation of antisemitism not as explicit doctrine, but as structure. <\/p>\n

Antisemitism today often operates without self-awareness. It does not necessarily present itself as hatred of Jews; rather, it emerges through abstraction, generalization, and moral inversion. Jews, wherever they are and whatever their positions, are rendered collectively responsible. The distinction between state and people collapses; political critique becomes ontological accusation. The figure of the Jew or the Israeli is transformed into a symbolic operator through which global injustice is explained.<\/p>\n

This is why the present moment cannot be understood as a simple confusion between antisemitism and criticism. What we are witnessing is their entanglement. <\/p>\n

On the one hand, there is the reality of state violence\u2014visible, devastating, and morally urgent. On the other, there is the use of antisemitic grammar within the very language that seeks to denounce that violence. Antisemitism does not oppose critique; it traverses it, inhabits it, and at times reshapes it from within.<\/p>\n

And there are distortions which emerge from within Israel itself. The political instrumentalization of antisemitism\u2014through its extension to encompass dissent, the stigmatization of opposition, and the conflation of critique with betrayal\u2014risks emptying the concept of its analytical precision. When internal critics are labeled as traitors or supporters of the enemy, antisemitism is stretched beyond its capacity to discriminate and thus loses its ability to identify and name actual antisemitic phenomena. Applied indiscriminately to virtually any form of external criticism, it generates a structural distortion: antisemitism is trivialized through overuse, yet becomes increasingly difficult to identify precisely where it manifests, even as it continues to spread and intensify. The result is a paradoxical configuration: antisemitism is both overextended and under-recognized\u2014invoked where it does not apply and overlooked where it takes shape most clearly.<\/p>\n

This moment also signals a deeper transformation. The centrality of Jewish victimhood, which shaped much of the late twentieth-century moral landscape, is increasingly displaced or contested. The figure of the victim itself becomes unstable, subject to inversion, appropriation, and competition. In some cases, the imagery and moral vocabulary of the Shoah are redeployed to describe Palestinian suffering, producing a reversal that is not merely rhetorical, but structurally embedded in contemporary forms of antisemitic imagination: Jews as Nazi perpetrators, Palestinians as retroactively positioned victims (the new Jewish victims) within a reconfigured moral narrative.<\/p>\n

What is at stake, therefore, is not only the presence of antisemitism, but the collapse of a shared moral language. The categories through which violence is judged\u2014genocide, responsibility, victimhood, justice\u2014no longer operate within a common semantic field. They fragment, diverge, and become instruments of mutually exclusive interpretations.<\/p>\n

If we are to speak of an antisemitic moment today, it must be in this transformed sense: not as a repetition of 1898, but as a new historical configuration in which antisemitism operates as a grammar of intelligibility\u2014structuring perception before argument and judgment before evidence. In such a moment, the task of critique can no longer be limited to taking positions. It must instead aim at something more demanding: the reconstruction of the very conditions under which judgment remains possible.<\/p>\n

It is precisely at this point that the ethical horizon re-enters\u2014not as sentiment, but as discipline. The refusal to replace one suffering with another is not a gesture of equivalence; it is a condition for preserving the recognition of suffering itself. The failure to sustain that distinction after the Shoah marked a historical and moral collapse; to repeat it after Gaza would signal not only error, but the erosion of the very language through which responsibility can still be articulated.<\/p>\n

Without that discipline, suffering ceases to anchor responsibility in a specific historical and moral context. It becomes instead an instrument of moral substitution, whereby one suffering is invoked to replace, neutralize, or overwrite another. In this way, suffering is transformed into a transferable moral currency\u2014circulating across contexts while dissolving the very responsibility it ought to impose.<\/p>\n

This is the risk that Giacomo Debenedetti, the Italian literary critic, identified already in 1944.2<\/sup> His warning\u2014formulated as a critique of the \u201cexcess of love\u201d extended to the Jews as a way of redeeming one\u2019s own guilt, one\u2019s indifference, and one\u2019s shame\u2014resonates today with an almost prophetic force, all the more so in the moral collapse we are now witnessing:<\/p>\n

\u201cIt is clear that this offer of love, instead of accumulating only to be discharged in bursts of passion when it is already too late to remedy anything, would be far more useful if it were diffused into a durable and reflective solidarity, capable of warding off evil in a permanent way.\u201d<\/p>\n

Debenedetti\u2019s insight names a structural danger: that moral response, when governed by affect rather than judgment, oscillates between absence and excess\u2014between indifference and overidentification\u2014without ever stabilizing into responsibility. If we\u2014humanity as a whole\u2014once again pass over these dead with indifference, if we trample upon and deny the meaning that rises from the blood and the suffering, then we relinquish not only the past, but the very possibility of orienting ourselves toward the future. We would, once again, have blasphemed hope for a change.<\/p>\n","protected":false},"excerpt":{"rendered":"

Published in K – Jews, Europe, the XXIst century Are we witnessing the emergence of a new \u201cantisemitic moment\u201d? Here, Manuela Consonni analyzes the profound shift brought about by October…<\/p>\n","protected":false},"author":2,"featured_media":7147,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"ngg_post_thumbnail":0,"footnotes":""},"categories":[4],"tags":[],"class_list":["post-7146","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-essays"],"yoast_head":"\nThe Antisemitic Moment and the Collapse of Moral Language\u00a0 - Printed_Matter<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/primolevicenter.org\/printed-matter\/the-antisemitic-moment-and-the-collapse-of-moral-language\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"The Antisemitic Moment and the Collapse of Moral Language\u00a0 - Printed_Matter\" \/>\n<meta property=\"og:description\" content=\"Published in K – Jews, Europe, the XXIst century Are we witnessing the emergence of a new \u201cantisemitic moment\u201d? 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