‘Progressive’ Antisemitism in the Age of Cognitive Capitalism

Pro-Palestine graffiti in Bologna, Italy. Photo by the author.

Since October 7th, we have witnessed, perhaps for the first time in a comprehensive and widespread manner, an anti-Zionist and antisemitic activism that has undergone a radical transformation, fueled ideologically more in the digital realm than in public squares. Activism on social media, which has become the hallmark of contemporary identity-driven leftist movements, fits into a broader context where activism is increasingly tied to struggles for social justice and identity recognition. This form of activism, often labeled as “woke” in the critique of the illiberal right, focuses on themes that denounce the structures of oppression within Western society, advocating for its downfall rather than its progress.

However, these ideological narratives, which appear as anti-capitalist and progressive, paradoxically represent an expression of the final stage of Western capitalism: cognitive capitalism. This concept, first developed in the 1990s as part of research into the transformations of globalized economic systems at the University of Paris 1 – Panthéon-Sorbonne, is based on the accumulation of immaterial capital, specifically through the valorization of knowledge, creativity, and social relations. In this new paradigm, economic value is no longer generated primarily through manual or industrial labor but through immaterial activities such as information management, content creation, and social interactions. Production expands to encompass every aspect of social life, turning every moment of our existence into an opportunity for exploitation.

To understand how this reality connects to the anti-Zionist activism of the “woke” left, it is essential to relate the analysis of cognitive capitalism to the Marxist concept of real subsumption, particularly in the reinterpretation provided by the Italian workerist movement leader Toni Negri.

Karl Marx introduces the concept of “real subsumption” in his Grundrisse, describing it as a stage that follows formal subsumption. While formal subsumption occurs when capital incorporates pre-existing labor activities (e.g., artisanal work) without significantly altering production methods, merely extracting value from them, real subsumption is characterized by capital radically transforming production processes to maximize productivity and surplus value extraction.

In cognitive capitalism, this process of subsumption extends far beyond material production, encompassing social life itself. As Negri highlights, human subjectivity becomes an integral part of the productive process. Social life and personal interactions are harnessed to accumulate value. It is no longer just about extracting value from manual or industrial labor but about monetizing social relationships, personal data, cultural expressions, and even desires.

Digital platforms like social media exemplify this transformation. Through constant monitoring, data collection, and interaction, they extract value from every human interaction. Advanced capitalism, like a Leviathan, has consumed all “external zones” beyond it: all productive, cultural, and social processes originate and develop within capitalist logic. Society becomes a “social factory,” where every aspect of life is productive and subsumed under capital.

This has a significant impact on the political function of our social lives: the expansion of capital into social life blurs the lines between exploitation and freedom. Subjects perceive themselves as autonomous individuals even when trapped in valuation logics. Activism becomes spectacularized and increasingly digital, reducing collective action to individual performances and symbolic messages. Finally, there is a marked crisis in class struggle: the fragmentation of subjects and the focus on individual identities overshadow the economic condition of subordinate classes, fostering a racial and identity-driven view of society that starkly contrasts with a universalist ideal of progress based on economic justice.

The reactionary implications of this dynamic in the social media age become evident in how dissent itself is commodified by the system. Young activists often fail to deliver a political message, instead celebrating monetized rituals. They employ slogans and catchphrases, adopting liturgical forms of language passively absorbed from influencers or pseudo-intellectuals who discuss social justice without delving into the economic and structural dynamics underlying social inequalities. These activists propagate messages that, while disguised as progressive struggles, are merely expressions of a reactionary worldview based on social division and the politics of fear—a hallmark of totalitarian regimes. The focus on microaggressions and the obsession with form and moral outrage cultivate an atmosphere of insecurity, distracting from the analysis of the structural causes of oppression.

Thus, “woke” activism not only serves capitalism but is also a product of cognitive capitalism. Battles over issues like race, gender, and identity intertwine with the capitalist system, which valorizes every communicative act, message, and expression. From large corporations monetizing these forms of activism to Instagram activists generating data, engagement, and visibility through political claims reduced to symbolic commodities, this dynamic exacerbates the contradictions and inequalities of modern society rather than addressing them.

One of the most evident consequences of this process, fueling “woke” activism, is the emergence of an ideology that often spills into forms of antisemitism. When calls for Israel’s destruction are made and support for Hamas’s massacre is offered, this implicitly legitimizes a group that pursues policies contrary to human rights, secularism, and democracy—values traditionally upheld by the progressive left. Expressions of solidarity with Hamas on social media are often framed as acts of resistance against an oppressor, yet they reduce the Israeli-Palestinian conflict to uncritical support for a reactionary vision of Palestinian society and a concept of Jewish life that is politically subjugated and bound to a diasporic condition.

The spectacle of dissent characterizing social media reduces even discussions on topics like the Israeli-Palestinian conflict to slogans, such as “from the River to the Sea,” without genuine understanding of their political, historical, and moral implications. This polarization is ultimately detrimental to Palestinians themselves, as it hinders constructive dialogue and reduces the debate to a symbolic battleground where dissent is easily commodified but devoid of transformative potential.

“Woke” activism on social media does not merely highlight issues of social justice but often ends up perpetuating a narrative that, in the name of justice, justifies and sensationalizes forms of discrimination and hatred. This phenomenon aligns perfectly with the framework of cognitive capitalism, where dissent becomes a commodity, monetizing every interaction. Digital platforms, through their algorithms, amplify the most polarizing and divisive messages, reducing every social struggle to a consumable product without genuine political engagement.

In conclusion, the reactionary reality of these identity politics becomes evident demographically: a 2021 Pew Research Center study shows that progressive leftism in the United States is predominantly a white phenomenon. The study reveals that most supporters of “woke” ideologies come from relatively well-educated white groups, highlighting a paradox: while declaring solidarity with minorities, activism is actually driven by dominant groups often detached from the realities of marginalized populations. This reality is sadly evident in the racist insults directed on social media by these snow-white progressive activists at African Americans and Latinos who voted for Trump in the latest US presidential elections. This data underscores not only the hypocrisy of activism that serves more as an expression of social status but also how struggles for equality have often been diluted and redirected into a form of symbolic political consumption that celebrates the monetization of dissent rather than genuinely addressing structural inequalities.