By Jean-Paul Sartre
With a brand new preface by means of Michael Walzer
Jean-Paul Sartre's e-book is an excellent portrait of either anti-Semite and Jew, written through a non-Jew and from a non-Jewish standpoint. not anything of the anti-Semite both in his sophisticated shape as a snob, or in his crude shape as a gangster, escapes Sartre's sharp eye, and the full challenge of the Jew's courting to the Gentile is tested in a concrete and residing means, instead of when it comes to sociological abstractions.
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With a brand new preface through Michael WalzerJean-Paul Sartre's booklet is a superb portrait of either anti-Semite and Jew, written by way of a non-Jew and from a non-Jewish standpoint. not anything of the anti-Semite both in his refined shape as a snob, or in his crude shape as a gangster, escapes Sartre's sharp eye, and the total challenge of the Jew's dating to the Gentile is tested in a concrete and dwelling manner, instead of by way of sociological abstractions.
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Extra resources for Anti-Semite and Jew: An Exploration of the Etiology of Hate
4 — are less discouraging. They envisage a long and often doubtful struggle, with the final triumph of Good. It is Ormazd against Ahriman. The reader understands that the anti‐Semite does not have recourse to Manichaeism as a secondary principle of explanation. It is the original choice he makes of Manichaeism which explains and conditions anti‐Semitism. We must therefore ask ourselves what this original choice can mean for a man of today. Let us compare for a moment the revolutionary idea of the class struggle with the Manichaeism of the anti‐Semite.
It is the spirit of synthesis which permits him to conceive of himself as forming an indissoluble unity with all France. It is in the name of this spirit that he denounces the purely analytical and critical intelligence of the Jews. But we must be more precise. For some time, on the Right and on the Left, among the traditionalists and among the socialists, it has been the fashion to make appeal to synthetic principles as against the spirit of analysis which presided over the foundation of bourgeois democracy.
Thus the Jew is assimilable to the spirit of evil. His will, unlike the Kantian will, is one which wills itself purely, gratuitously, and universally to be evil. It is the will to evil. Through him Evil arrives on the earth. All that is bad in society (crises, wars, famines, upheavals, and revolts) is directly or indirectly imputable to him. The anti‐Semite is afraid of discovering that the world is ill‐ contrived, for then it would be necessary for him to invent and modify, with the result that man would be found to be the master of his own destinies, burdened with an agonizing and infinite responsibility.