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This paper explores the emotional appeal of Nazi propaganda from a psychoanalytic point of view. A shared ideological narrative connecting to unconscious fantasies within a large group psychology are utilized to explain this emotional appeal in the context of an intersubjective leader‐audience relationship. A narrative of narcissistic revenge, apocalyptic battle, and utopian unity and purification are explored utilizing speeches of Hitler as examples of ideological transmission. Prophesizing the extermination of the Jews of Europe is understood as integral to the emotional appeal of Nazi propaganda. [ABSTRACT FROM AUTHOR]

Antisemitism has been a persistent and growing prejudice for millenniums against the Jewish people. This paper offers a general theory of group hatred appliable to antisemitism and other religious or racial prejudices. Theories of prejudice tend either to postulate an internal psychic template of hatred that is projected or postulate a social origin of hatred that is internalized. Rather there is a dialectic where there is a reciprocal movement between internal and external. The tendency to hate and project is a part of the human psyche, here called internal racism. Anxieties which cannot be contained internally can be stabilized by large‐group identity. When internal racism cannot be contained or the external social groups are weak, the result is pathological large‐group formations. A distinction can be made between personal antisemitism in which the hatred is projected onto a known person and impersonal antisemitism in which hatred is projected into groups. A fairy tale by the brother's Grimm, "The Jew among Thorns" is used to illustrate a number of personal antisemitic attitudes. "The Protocols of the Elders of Zion," a forged document that appeared in pre‐revolutionary Russia, is used to illustrate impersonal antisemitism. [ABSTRACT FROM AUTHOR]

This paper examines the relationship between racism and the memory politics of the anti‐communist underground in Poland. It explores a covert antisemitism behind the conservative nationalist hegemonic project of transforming the anti‐communist underground into the ideologically charged symbol of the Cursed Soldiers. It demonstrates that under the conditions of the condemnation of antisemitism, the symbolism of the Cursed Soldiers has become a covert way of expressing anti‐Jewish prejudice in hegemonic memory politics. The paper argues that this covert antisemitism must be seen in the broader context of historical racialised antisemitism and racialised structures of Polish national identity. The paper challenges the notion of Poland as a country free from racism, by unpacking the role of racialisation in the dominant understanding of Polishness. It demonstrates how the memory politics of the Cursed Soldiers fit into the racialised logic of the dominant ideology of Polish national identity. [ABSTRACT FROM AUTHOR]

Since the late 20th century, public discourse in Muslim‐minority countries has centered around the question of how to classify Muslims. In this paper, we compare the state, academic, and self‐classification of Muslims in two countries: the United Kingdom and Germany. We propose that the historical experience of anti‐Semitism makes religion a more salient master category to understand Muslims in Germany, while the history of both anti‐Semitism and anti‐Black racism largely resulting from colonial domination means that religion together with race are master categories used to understand Muslims in the United Kingdom. Through this multilayered ethnographic and historical analysis, we challenge taken‐for‐granted assumptions in both the political and academic milieu about what it means to be Muslim, emphasizing the importance of the interplay between sociopolitical categories and self‐identifications. [ABSTRACT FROM AUTHOR]

Stephen Timoshenko was the author of numerous textbooks on various aspects of applied mechanics, and through them contributed to its rapid development in the world. As always, the community is also interested in the personal side of the scientists. This paper is devoted to a single statement made by Stephen Timoshenko in his autobiographical book. Specifically, it concerns Timoshenko's at least partial "explanation" of the Holocaust that took place during WWII. Whereas Timoshenko's statement constituted, to the present writer, open antisemitism, it does not seem to disturb many researchers who continue to honor him in various ways. "Nonsense is nonsense, but the history of nonsense is scholarship," according to Saul Lieberman. Hence the present article presents an investigation of Timoshenko's nonsensical and overly antisemitic statement. This author corresponded with a number of historians of science all repudiating Timoshenko's assertions. Most importantly, the correspondents shed additional vivid light on the Holocaust as experienced by Jewish scientists. [ABSTRACT FROM AUTHOR]

This paper presents a novel conceptualization of a type of untruthful speech that is of eminent political relevance but has hitherto been unrecognized: epistemically exploitative bullshit (EEB). Speakers engaging in EEB are bullshitting: they deceive their addressee regarding their unconcern for the very difference between truth and falsity. At the same time, they exploit their discursive victims: they oblige their counterparts to perform unacknowledged and emotionally draining epistemic work to educate the speakers about the addressees' oppression, only to discredit their epistemic trustworthiness. I argue that EEB is irreducible to various recently discussed untruthful speech, and in particular to Frankfurtian bullshit, as well as to epistemic exploitation or other epistemic injustices. Taking inspiration from Sartre's analysis of anti‐Semitic discourse, where bullshitting and epistemic exploitation are essentially interlinked, I instead suggest that recognizing the distinctiveness of EEB allows for a more refined conceptualization of these discursive phenomena. Specifically, I show how bad faith and the ensuing collective diffusion and delegation of epistemic responsibility play a so far neglected but key role here. I ultimately demonstrate that with Sartre's help, we can grasp how the existential, interpersonal and institutional dimensions involved in the negotiation of truth seamlessly intersect better than we would with the lens of analytic or critical epistemology alone. [ABSTRACT FROM AUTHOR]