A correspondent who goes by the moniker “Gennadiy Gessen” emailed me on November 17
th and wanted to ask a litany of questions. What follows is the interaction, which is quite lengthy.
Gessen: I read with interest your article on Veterans Today on Putin and the “New World Order”. While you make some halfway sound points when you discuss objective morality and the transvaluation of values in the West, your reverence for Putin as the imagined vanguard against the “New World Order” seems to me to be incoherent, and flatly ignorant of many of Putin’s own positions. Your worldview is a strangely Manichaean fantasy permeated with an attitude towards Putin which approximates an unholy mix between idolatry and fascist servility. You would be wise to consider how this worldview squares with the facts.
History Needs An Answer: Where Did Hitler s Madness Come From?
The denial of the Jews’ humanity was, to as diverse a group of observers as Hannah Arendt, Konrad Adenauer and George Mosse, due to the anti-Christian, secular elements of Nazi racism.
Here s What You Need to Remember: From the beginning to the end of the war that he and his government had launched, Hitler and his associates concluded that their paranoid fantasy of an international Jewish conspiracy was the key to contemporary history.
IN 1978, in
Toward the Final Solution: A History of European Racism, the historian George Mosse emphasized the parallels between European white racism of the modern era towards blacks and European racial hatred of the Jews. Both the European pseudoscientists and racial ideologues such as Houston Stewart Chamberlain, and then various Nazi racial ideologues, like the advocates of white supremacy in the United States, purported to uncover connections between external appearances and
Holocaust and Genocide Studies 17.1 (2003) 62-88
The Holocaust and American Public Memory, 1945-1960
San Diego State University
Abstract: Until the 1960s, many scholars assert, most Americans
awareness of the Holocaust was based upon vague, trivial, or inaccurate
representations. Yet the extermination of the Jews was remembered in
significant ways, this article posits, through World War II accounts,
the Nuremberg trials, philosophical works, comparisons with Soviet
totalitarianism, Christian and Jewish theological reflections, pioneering
scholarly publications, and mass-media portrayals. These early postwar
attempts to comprehend the Jewish tragedy within prevailing cultural
paradigms provided the foundation for subsequent understandings of
that event.
Between the end of the war and the 1960s, as anyone who has lived