HEADLINES FROM 1939: Critical Race Theory’s Jewish Problem.

[Bari] Weiss is correct in her diagnosis and in her identification of the underpinnings of the new ideology replacing liberalism. She describes it as “a mixture of postmodernism, postcolonialism, identity politics, neo-Marxism, critical race theory, intersectionality, and the therapeutic mentality,” to which we should add at least a few drops of the Rousseauian assignment of primacy to instinct, emotion, intuition, feelings, and passion over reason and evidence. The only place her description leaves anything to be desired is in her claim that “No one has yet decided on the name for the force that has come to unseat liberalism.” That may well be the case in that we haven’t decided on the name we’ll use for this ideology, but it does have a name. This ideology is called by at least some of its proponents by the name “Critical Social Justice.” In short, Critical Social Justice—colloquially “Wokeness”—is a toxic fusion of cherry-picked aspects of the many lines of thought just identified, each chosen for its practical utility in advancing its particular line of fundamentally anti-liberal activism.

People need to understand that the new growth of anti-Semitism that Weiss asks us to stop being shocked at seeing is, if not a deliberate feature, a reliable consequence of the ideology of Critical Social Justice when put into practice. Because of the way Critical Social Justice views the world, it generates certain unavoidable and irreconcilable contradictions where Jews are concerned, and lacking the means to resolve them, it finds itself faced with what some are rightly naming a Jewish question that leads to it having a Jewish problem. As few, if any, clear explanations for this worrying trend currently exist, this essay aims to provide one in thorough detail.

Read the whole thing. If your ideology is debating the “Jewish Question,” it’s time to ask yourself, “Are we the baddies?” Although in this case, the question answers itself.