The French-Bulgarian philosopher Tzvetan Todorov, who died earlier this month, devoted most of his career to studying how people behaved when faced with extremity, focusing particularly on inmates of concentration camps and the Soviet gulag. Reflecting on Todorov’s conclusion that moral life was not completely crushed by such inhuman circumstances, Bruce Edward Walker writes:

Todorov’s research details a king’s ransom of [moral] choices made by prisoners—often refuting those prisoners’ own claims [to the contrary]. Ena Weiss was an Austrian confined at Auschwitz who told another inmate she placed her own needs “first, second, and third. Then nothing. Then myself again—and then all the others.” [In reality, however], Weiss overstated her self-preservation dramatically. . . . Weiss assisted “tens, indeed hundreds of other prisoners.”

Other examples abound to support Todorov’s conclusion. Father Maximilian Kolbe was canonized after he gave his own life in return for the life of a father and husband while imprisoned in Auschwitz. . . .

It’s true that Todorov in his later years made lamentable comments drawing false equivalencies between the activities of Islamic terrorists and Western military actions deployed against them. While unfortunate, considering the breadth of his knowledge concerning the evils of totalitarianism, such statements are only footnotes to Todorov’s greater accomplishments.

One thing is for certain, and that is Communism and fascism weren’t defeated by the scolding of Western politicians. [Communism] collapsed of its own weight, expedited by such voices as . . . Aleksandr Solzhenitsyn who bore witness to its crimes and everyday horrors. Perhaps as well it was commonplace displays of the moral qualities of kindness, caring, and recognition of each other’s dignity by the inmates in the gulags and concentration camps that helped doom such lamentable locations of human misery to the dustbin of recent history. Much of Todorov’s body of work makes a . . . compelling argument that morality is a powerful weapon against the enemies of human freedom.

Two extraordinary events demonstrate something important about Israel’s most fervent adversaries. One was a speech given at something called The People’s Forum (funded generously by Goldman Sachs), which stated, “When the state of Israel is finally destroyed and erased from history, that will be the single most important blow we can give to destroying capitalism and imperialism.”

The suggestion that this tiny state is the linchpin of a global, centuries-old phenomenon like capitalism goes well beyond anything resembling rational criticism. Even if Israel were guilty of genocide, apartheid, and oppression—which of course it is not—it would not follow that its destruction would help end capitalism or imperialism.

The other was an anti-Israel protest that took place in front of New York City’s Memorial Sloan Kettering Cancer Center, deemed “complicit” in Israel’s evils. At organizers’ urging, participants shouted their slogans at kids in the cancer ward, who were watching from the windows. Given Hamas’s indifference toward the lives of Gazan children, such callousness toward non-Palestinian children from Hamas’s Western allies shouldn’t be surprising. The protest—like the abovementioned speech—deliberately conveyed the message that Israel is the ultimate evil and its destruction the ultimate good, cancer patients be damned.

The fact that Israel’s adversaries are almost comically perverse does not mean that they can be dismissed. If its allies fail to understand the obsessive and irrational hatred that it faces, they cannot effectively help it defend itself.