Understanding Antisemitism: A Systems-Theoretic Approach to Preventing Future Catastrophes
Charles D. Sage
The Holocaust was not an isolated aberration in the history of human civilization. Rather, it was the catastrophic culmination of centuries of recurring persecution, social marginalization, and political scapegoating. To view it solely as a moral aberration or as the work of a singular ideology is to miss the deeper structural dynamics that made it possible. If we are serious about preventing another Holocaust—or any mass atrocity born from ethnic hatred—we must develop a more rigorous, systemic understanding of the conditions under which antisemitism arises and flourishes.
This essay presents a hypothesis: that antisemitism is not merely a product of irrational hatred or theological conflict, but may be better understood as a systemic reaction—however unjust and destructive—to a recurring pattern in social and economic relations between a highly cohesive minority and its host societies. The goal of this work is not to justify persecution, but to illuminate the structural feedback loops that allow it to re-emerge across cultures and centuries. Only through such understanding can we hope to build more resilient, just, and inclusive societies.
Throughout history, Jews have been subject to suspicion, exclusion, and violence across a remarkable range of civilizations: from ancient Egypt and Rome, to medieval Europe, to modern Russia and Germany. These events span time periods and political regimes with radically different ideologies, suggesting that antisemitism cannot be attributed solely to religious bigotry, conspiracy theories, or authoritarian governance.
This recurrence demands an explanation that goes beyond individual prejudice or historical accident. What underlying social dynamics cause antisemitism to recur even in otherwise advanced or tolerant societies? Why do certain societies, at certain points, turn against their Jewish populations—often with deadly results?
A useful framework for approaching this question comes from systems theory. Societies can be viewed as complex adaptive systems, in which various subgroups occupy functional niches—economic, cultural, intellectual, and political. When the behaviors of one subgroup become perceived as threatening to the equilibrium of the whole system, especially in times of stress, a systemic backlash can emerge.
This is not a moral claim but a structural one. In biology, we observe that systems often develop immune responses to foreign elements that grow rapidly or assert themselves strongly within a host. While societies are not organisms, they exhibit some analogous behaviors—especially under the pressure of economic scarcity, political instability, or cultural fragmentation.
Over the centuries, Jewish communities developed distinctive adaptive traits, many of which proved advantageous in diverse and often hostile environments. Among these were:
A strong emphasis on literacy and education, especially among males
Cohesive family and communal structures with high levels of mutual support
Traditions of legal reasoning, abstract thought, and long-term planning
Occupational specialization in finance, trade, medicine, and scholarship
These traits were not universal among all Jews, nor were they unique to Jews, but they were statistically prominent. In many cases, these characteristics enabled Jewish communities to achieve high levels of success in certain sectors, often disproportionate to their small population size.
However, success, particularly when concentrated and visible, often breeds resentment. This is especially true when it occurs under conditions where the majority population is struggling, or when the minority is perceived as maintaining distinct cultural or religious practices. The result is a dynamic where Jewish achievement, cohesion, and difference become fuel for suspicion and conspiracy.
*
A tragic irony lies at the heart of the Jewish historical experience: the very traits that helped Jews survive persecution—cohesion, intelligence, adaptability—often intensified the perception of Jewish separateness and power. In turn, this perception fed new waves of resentment and repression.
This creates a self-reinforcing feedback loop:
Jewish communities develop traits that promote survival and success.
These traits lead to relative economic or intellectual prominence.
The prominence triggers envy, fear, or scapegoating from the majority.
This results in discrimination, exclusion, or violence.
In response, Jewish communities further strengthen their internal solidarity.
The cycle repeats, often escalating with each turn.
Such dynamics are not unique to Jews, but the combination of historical longevity, textual traditions, and diaspora dispersion has made the Jewish case particularly pronounced and durable.
It must be emphasized that understanding this dynamic does not entail blaming the victims of persecution. Antisemitism is not a rational or justifiable response to Jewish success; it is a failure of societal resilience, a collapse of pluralism, and an abdication of moral responsibility.
Societies that turn to scapegoating reveal their own fragility. They externalize their internal dysfunctions by targeting a visible and often vulnerable out-group. In this sense, antisemitism—and other forms of ethnic hatred—are symptoms of deeper systemic pathology.
The antidote is not to suppress minority excellence or enforce uniformity, but to cultivate systems that can accommodate difference without breaking down under stress.
Preventing another Holocaust requires more than remembrance. It requires deep structural literacy—an understanding of how social ecosystems operate under pressure, and how patterns of minority-majority tension can spiral into catastrophe if left unexamined.
We must educate new generations not only in the moral horror of the Holocaust, but in the mechanics of social breakdown. We must teach not only tolerance, but pattern recognition. We must develop political and cultural immune systems that resist the temptation to blame, exclude, or dehumanize.
Jews are not uniquely virtuous or uniquely culpable. They are a case study in how excellence and difference, under the wrong conditions, can become targets of fear and destruction. In a world increasingly defined by pluralism and rapid change, this lesson is more relevant than ever.
The purpose of this essay has been to reframe the discussion of antisemitism from one of irrational hatred to one of systemic dynamics. This does not excuse persecution, but it does help explain its recurrence—and explanation is a prerequisite for prevention.
If we are to break the cycle, we must replace reactive moralism with proactive understanding. We must learn to see the signs before they become symptoms, and the symptoms before they become tragedies. We must recognize the ways in which success, cohesion, and visibility—while often strengths—can also become lightning rods in systems under strain.
This work is offered not as a final answer but as a starting point. If it contributes to even a small shift in how we understand the roots of hatred—and how to guard against its return—then it will have served its purpose.
*