Antisemitism: Part One of the Origins of Totalitarianism

by Hannah Arendt

  It would be a serious error to assume that the leaders of the pan-movements were reactionaries or “counter-revolutionaries.” Though as a rule not too interested in social questions, they never made the mistake of siding with capitalist exploitation and most of them had belonged, and quite a few continued to belong, to liberal, progressive parties. It is quite true, in a sense, that the Pan-German League “embodied a real attempt at popular control in foreign affairs. It believed firmly in the efficiency of a strong nationally minded public opinion ...and initiating national policies through force of popular demand.”49 Except that the mob, organized in the pan-movements and inspired by race ideologies, was not at all the same people whose revolutionary actions had led to constitutional government and whose true representatives at that time could be found only in the workers’ movements, but with its “enlarged tribal consciousness” and its conspicuous lack of patriotism resembled much rather a “race.”

  Pan-Slavism, in contrast to Pan-Germanism, was formed by and permeated the whole Russian intelligentsia. Much less developed in organizational form and much less consistent in political programs, it maintained for a remarkably long time a very high level of literary sophistication and philosophical speculation. While Rozanov speculated about the mysterious differences between Jewish and Christian sex power and came to the surprising conclusion that the Jews are “united with that power, Christians being separated from it,”50 the leader of Austria’s Pan-Germans cheerfully discovered devices to “attract the interest of the little man by propaganda songs, post cards, Schoenerer beer mugs, walking sticks and matches.51 Yet eventually “Schelling and Hegel were discarded and natural science was called upon to furnish the theoretical ammunition” by the Pan-Slavs as well.52

  Pan-Germanism, founded by a single man, Georg von Schoenerer, and chiefly supported by German-Austrian students, spoke from the beginning a strikingly vulgar language, destined to appeal to much larger and different social strata. Schoenerer was consequently also “the first to perceive the possibilities of antisemitism as an instrument for forcing the direction of foreign policy and disrupting ...the internal structure of the state.”53 Some of the reasons for the suitability of the Jewish people for this purpose are obvious: their very prominent position with respect to the Hapsburg monarchy together with the fact that in a multinational country they were more easily recognized as a separate nationality than in nation-states whose citizens, at least in theory, were of homogeneous stock. This, however, while it certainly explains the violence of the Austrian brand of antisemitism and shows how shrewd a politician Schoenerer was when he exploited the issue, does not help us understand the central ideological role of antisemitism in both pan-movements.

  “Enlarged tribal consciousness” as the emotional motor of the pan-movements was fully developed before antisemitism became their central and centralizing issue. Pan-Slavism, with its longer and more respectable history of philosophic speculation and a more conspicuous political ineffectiveness, turned antisemitic only in the last decades of the nineteenth century; Schoenerer the Pan-German had already openly announced his hostility to state institutions when many Jews were still members of his party.54 In Germany, where the Stoecker movement had demonstrated the usefulness of anti-semitism as a political propaganda weapon, the Pan-German League started with a certain antisemitic tendency, but before 1918 it never went so far as to exclude Jews from membership.55 The Slavophiles’ occasional antipathy to Jews turned into antisemitism in the whole Russian intelligentsia when, after the assassination of the Czar in 1881, a wave of pogroms organized by the government brought the Jewish question into the focus of public attention.

  Schoenerer, who discovered antisemitism at the same time, probably became aware of its possibilities almost by accident: since he wanted above all to destroy the Hapsburg empire, it was not difficult to calculate the effect of the exclusion of one nationality on a state structure that rested on a multitude of nationalities. The whole fabric of this peculiar constitution, the precarious balance of its bureaucracy could be shattered if the moderate oppression, under which all nationalities enjoyed a certain amount of equality, was undermined by popular movements. Yet, this purpose could have been equally well served by the Pan-Germans’ furious hatred of the Slav nationalities, a hatred which had been well established long before the movement turned antisemitic and which had been approved by its Jewish members.

  What made the antisemitism of the pan-movements so effective that it could survive the general decline of antisemitic propaganda during the deceptive quiet that preceded the outbreak of the first World War was its merger with the tribal nationalism of Eastern Europe. For there existed an inherent affinity between the pan-movements’ theories about peoples and the rootless existence of the Jewish people. It seemed the Jews were the one perfect example of a people in the tribal sense, their organization the model the pan-movements were striving to emulate, their survival and their supposed power the best proof of the correctness of racial theories.

  If other nationalities in the Dual Monarchy were but weakly rooted in the soil and had little sense of the meaning of a common territory, the Jews were the example of a people who without any home at all had been able to keep their identity through the centuries and could therefore be cited as proof that no territory was needed to constitute a nationality.56 If the pan-movements insisted on the secondary importance of the state and the paramount importance of the people, organized throughout countries and not necessarily represented in visible institutions, the Jews were a perfect model of a nation without a state and without visible institutions.57 If tribal nationalities pointed to themselves as the center of their national pride, regardless of historical achievements and partnership in recorded events, if they believed that some mysterious inherent psychological or physical quality made them the incarnation not of Germany but Germanism, not of Russia, but the Russian soul, they somehow knew, even if they did not know how to express it, that the Jewishness of assimilated Jews was exactly the same kind of personal individual embodiment of Judaism and that the peculiar pride of secularized Jews, who had not given up the claim to chosenness, really meant that they believed they were different and better simply because they happend to be born as Jews, regardless of Jewish achievements and tradition.

  It is true enough that this Jewish attitude, this, as it were, Jewish brand of tribal nationalism, had been the result of the abnormal position of the Jews in modern states, outside the pale of society and nation. But the position of these shifting ethnic groups, who became conscious of their nationality only through the example of other—Western—nations, and later the position of the uprooted masses of the big cities, which racism mobilized so efficiently, was in many ways very similar. They too were outside the pale of society, and they too were outside the political body of the nation-state which seemed to be the only satisfactory political organization of peoples. In the Jews they recognized at once their happier, luckier competitors because, as they saw it, the Jews had found a way of constituting a society of their own which, precisely because it had no visible representation and no normal political outlet, could become a substitute for the nation.

  But what drove the Jews into the center of these racial ideologies more than anything else was the even more obvious fact that the pan-movements’ claim to chosenness could clash seriously only with the Jewish claim. It did not matter that the Jewish concept had nothing in common with the tribal theories about the divine origin of one’s own people. The mob was not much concerned with such niceties of historical correctness and was hardly aware of the difference between a Jewish mission in history to achieve the establishment of mankind and its own “mission” to dominate all other peoples on earth. But the leaders of the pan-movements knew quite well that the Jews had divided the world, exactly as they had, into two halves—themselves and all the others.58 In this dichotomy the Jews again appeared to be the luckier competitors who had inherited something, were recognized for something which Gentiles
had to build from scratch.59

  It is a “truism” that has not been made truer by repetition that antisemitism is only a form of envy. But in relation to Jewish chosenness it is true enough. Whenever peoples have been separated from action and achievements, when these natural tics with the common world have broken or do not exist for one reason or another, they have been inclined to turn upon themselves in their naked natural givenness and to claim divinity and a mission to redeem the whole world. When this happens in Western civilization, such peoples will invariably find the age-old claim of the Jews in their way. This is what the spokesmen of pan-movements sensed, and this is why they remained so untroubled by the realistic question of whether the Jewish problem in terms of numbers and power was important enough to make hatred of Jews the mainstay of their ideology. As their own national pride was independent of all achievements, so their hatred of the Jews had emancipated itself from all specific Jewish deeds and misdeeds. In this the pan-movements were in complete agreement, although neither knew how to utilize this ideological mainstay for purposes of political organization.

  The time-lag between the formulation of the pan-movements’ ideology and the possibility of its serious political application is demonstrated by the fact that the “Protocols of the Elders of Zion”—forged around 1900 by agents of the Russian secret police in Paris upon the suggestion of Pobyedonostzev, the political adviser of Nicholas II, and the only Pan-Slav ever in an influential position—remained a half-forgotten pamphlet until 1919, when it began its veritably triumphal procession through all European countries and languages;60 its circulation some thirty years later was second only to Hitler’s Mein Kampf. Neither the forger nor his employer knew that a time would come when the police would be the central institution of a society and the whole power of a country organized according to the supposedly Jewish principles laid down in the Protocols. Perhaps it was Stalin who was the first to discover all the potentialities for rule that the police possessed; it certainly was Hitler who, shrewder than Schoenerer his spiritual father, knew how to use the hierarchical principle of racism, how to exploit the anti-semitic assertion of the existence of a “worst” people in order properly to organize the “best” and all the conquered and oppressed in between, how to generalize the superiority complex of the pan-movements so that each people, with the necessary exception of the Jews, could look down upon one that was even worse off than itself.

  Apparently a few more decades of hidden chaos and open despair were necessary before large strata of people happily admitted that they were going to achieve what, as they believed, only Jews in their innate devilishness had been able to achieve thus far. The leaders of the pan-movements, at any rate, though already vaguely aware of the social question, were very one-sided in their insistence on foreign policy. They therefore were unable to see that antisemitism could form the necessary link connecting domestic with external methods; they did not know yet how to establish their “folk community,” that is, the completely uprooted, racially indoctrinated horde.

  That the pan-movements’ fanaticism hit upon the Jews as the ideological center, which was the beginning of the end of European Jewry, constitutes one of the most logical and most bitter revenges history has ever taken. For of course there is some truth in “enlightened” assertions from Voltaire to Renan and Taine that the Jews’ concept of chosenness, their identification of religion and nationality, their claim to an absolute position in history and a singled-out relationship with God, brought into Western civilization an otherwise unknown element of fanaticism (inherited by Christianity with its claim to exclusive possession of Truth) on one side, and on the other an element of pride that was dangerously close to its racial perversion.61 Politically, it was of no consequence that Judaism and an intact Jewish piety always were notably free of, and even hostile to, the heretical immanence of the Divine.

  For tribal nationalism is the precise perversion of a religion which made God choose one nation, one’s own nation; only because this ancient myth, together with the only people surviving from antiquity, had struck deep roots in Western civilization could the modern mob leader, with a certain amount of plausibility, summon up the impudence to drag God into the petty conflicts between peoples and to ask His consent to an election which the leader had already happily manipulated.62 The hatred of the racists against the Jews sprang from a superstitious apprehension that it actually might be the Jews, and not themselves, whom God had chosen, to whom success was granted by divine providence. There was an element of feeble-minded resentment against a people who, it was feared, had received a rationally incomprehensible guarantee that they would emerge eventually, and in spite of appearances, as the final victors in world history.

  For to the mentality of the mob the Jewish concept of a divine mission to bring about the kingdom of God could only appear in the vulgar terms of success and failure. Fear and hatred were nourished and somewhat rationalized by the fact that Christianity, a religion of Jewish origin, had already conquered Western mankind. Guided by their own ridiculous superstition, the leaders of the pan-movements found that little hidden cog in the mechanics of Jewish piety that made a complete reversion and perversion possible, so that chosenness was no longer die myth for an ultimate realization of the ideal of a common humanity—but for its final destruction.

  II: The Inheritance of Lawlessness

  OPEN DISREGARD for law and legal institutions and ideological justification of lawlessness has been much more characteristic of continental than of overseas imperialism. This is partly due to the fact that continental imperialists lacked the geographical distance to separate the illegality of their rule on foreign continents from the legality of their home countries’ institutions. Of equal importance is the fact that the pan-movements originated in countries which had never known constitutional government, so that their leaders naturally conceived of government and power in terms of arbitrary decisions from above.

  Contempt for law became characteristic of all movements. Though more fully articulated in Pan-Slavism than in Pan-Germanism it reflected the actual conditions of rule in both Russia and Austria-Hungary. To describe these two despotisms, the only ones left in Europe at the outbreak of the first World War, in terms of multinational states gives only one part of the picture. As much as for their rule over multinational territories they were distinguished from other governments in that they governed the peoples directly (and not only exploited them) by a bureaucracy; parties played insignificant roles, and parliaments had no legislative functions; the state ruled through an administration that applied decrees. The significance of Parliament for the Dual Monarchy was little more than that of a not too bright debating society. In Russia as well as pre-war Austria serious opposition could hardly be found there but was exerted by outside groups who knew that their entering the parliamentary system would only detract popular attention and support from them.

  Legally, government by bureaucracy is government by decree, and this means that power, which in constitutional government only enforces the law, becomes the direct source of all legislation. Decrees moreover remain anonymous (while laws can always be traced to specific men or assemblies), and therefore seem to flow from some over-all ruling power that needs no justification. Pobyedonostzev’s contempt for the “snares” of the law was the eternal contempt of the administrator for the supposed lack of freedom of the legislator, who is hemmed in by principles, and for the inaction of the executors of law, who are restricted by its interpretation. The bureaucrat, who by merely administering decrees has the illusion of constant action, feels tremendously superior to these “impractical” people who are forever entangled in “legal niceties” and therefore stay outside the sphere of power which to him is the source of everything.

  The administrator considers the law to be powerless because it is by definition separated from its application. The decree, on the other hand, does not exist at all except if and when it is applied; it needs no justification except applicability. It is tr
ue that decrees are used by all governments in times of emergency, but then the emergency itself is a clear justification and automatic limitation. In governments by bureaucracy decrees appear in their naked purity as though they were no longer issued by powerful men, but were the incarnation of power itself and the administrator only its accidental agent. There are no general principles which simple reason can understand behind the decree, but ever-changing circumstances which only an expert can know in detail. People ruled by decree never know what rules them because of the impossibility of understanding decrees in themselves and the carefully organized ignorance of specific circumstances and their practical significance in which all administrators keep their subjects. Colonial imperialism, which also ruled by decree and was sometimes even defined as the “régime des décrets,”62a was dangerous enough; yet the very fact that the administrators over native populations were imported and felt to be usurpers, mitigated its influence on the subject peoples. Only where, as in Russia and Austria, native rulers and a native bureaucracy were accepted as the legitimate government, could rule by decree create the atmosphere of arbitrariness and secretiveness which effectively hid its mere expediency.