Antisemitism is much more than a cognitive error. It attracts by providing the deep emotional satisfactions of hatred, tradition, and moral purity. (A shorter version of this article appeared in Fathom Summer 2013, Issue 3.)

There is something strangely ineffective about many of our attempts to combat anti-Semitism. We treat it as involving various cognitive errors – false beliefs about Jews or about Israel, the application of double standards to the assessment of Jewish activities, the one-sided focus on things which can be criticised and the neglect of things which might be praiseworthy. We try to combat these cognitive failures (of which there certainly are plenty) by pointing out the errors involved, listing the relevant facts which correct those errors, and revealing the logical inconsistencies involved in, for example, the use of double standards. And when these attempts prove to be totally fruitless, as they so often do, we’re puzzled and dismayed. Don’t people want truths which would enable them to abandon their hostilities to various aspects of Jewish existence?

The answer, of course, is very often that no, they really don’t want these truths. They prefer the errors, with all their dramatic fears and hatreds, and the excitement of conspiracy stories, to the unremarkable truth that Jews are on the whole just like everyone else, a mixture of good and bad, strong and weak, but with a history which has very real and terrible implications for the present. Why is this? We can’t explain it just in terms of cognitive error, since part of what we want to know is why the cognitive errors are so immune to alteration, why they appear and reappear so very persistently. We have to look outside the cognitive domain to the realm of the emotions, and ask: what are the pleasures, what are the emotional rewards which anti-Semitism has to offer to its adherents?

Anti-Semitism is fun, there’s no doubt about it. You can’t miss the relish with which some people compare Jews to the Nazis, or the fake sorrow, imperfectly masking deep satisfaction, with which they bemoan the supposed fact that Jews have brought hatred on themselves, especially by the actions of Israel and its Zionist supporters, and that they have inexplicably failed to learn the lessons of the Holocaust. (The Holocaust was not, of course, an educational exercise; and if there are lessons to be learned from it, we might think that the weakest pupils are those who once again wish to single out Jews above all others for hostile attention.) Like other forms of racism, anti-Semitism provides a variety of satisfactions for those who endorse it, and it’s worth trying to analyse these pleasures, so that we may better understand and combat the whole phenomenon. In what follows I will be mentioning and briefly describing various anti-Semitic attitudes, all of which I believe to be deeply and often culpably misguided. But I won’t be discussing their errors, nor will I be distinguishing the circumstances in which criticism of Jews and Israel is legitimate and accurate, and circumstances in which it is not. Much has been written on just those topics; here I will simply take it for granted that some such criticisms are accurate, but that others, often many others, are false, and constitute a form of racist discrimination against Jews – in short, anti-Semitism. My concern here is not with the falsity of anti-Semitic discourse, but with the pleasures which it offers to those who engage in it.