What really drives terror against Israel? To begin a proper answer, we must first understand the universal human need “to belong.” This primal need can be expressed harmlessly, as in sports fandom or rock concerts, or perniciously, as in jihadist terror-violence.

In matters of terrorism, widely alleged political motivations (e.g., sovereignty, “self-determination,” and statehood) are actually secondary or reflective. In the case of any proposed “two-state solution,” Palestinian sovereignty is never anything other than political manipulation or subterfuge. Not only would a Palestinian state fail to stop Palestinian terrorism, it would render such terrorism increasingly likely and even more injurious.

In ancient times, Aristotle already understood that “man is a social animal.” Typically, the seminal philosopher recognized, even a “normal” individual can feel empty and insignificant apart from any tangible membership in the “mass.” Inter alia, that mass is the State. Sometimes, however, it is the Tribe. Sometimes the Faith (always, of course, the “one true faith”). Sometimes it is “The Liberation” movement or simply “the Revolution.”

Details aside, whatever the mass claims of any particular moment, it is an unquenchable craving for belonging that threatens to produce catastrophic downfalls of individual responsibility and variously correlative triumphs of collective wrongdoing. Today, in jihadist-centered parts of the Middle East, unless millions can finally learn how to temper the overwhelming human desire to belong at all costs, all military, legal, and political schemes to control war and terrorism will fail.

It’s time for more serious explanations. To more genuinely understand what lies behind Palestinian terrorism against Israel, science-based analysts must first learn to look more deeply behind the news. In the final analysis, such “molecular” looks could helpfully explain jihadist fusions of susceptible individuals into murder-centered terror gangs. Prima facie, in the jihadist Middle East, war and terrorism would never take place in the absence of such inherently barbarous collective identifications.

Earlier, relevant core concepts were clarified by Sigmund Freud and Carl Jung. Whenever individuals crowd together and form a mass, both recognized, the exterminatory dynamics of a mob can quickly be unleashed. More precisely, they discovered, these dynamics could lower each single person’s moral and intellectual level to a point where even anonymous mass killing would be widely welcomed and encouraged. This is precisely what happened with Hamas’ October 7, 2023, attack upon vulnerable Israeli civilians.

In today’s jihad-oriented Middle East, Islamic faith has been placed in the witting service of war and terror. Hamas terror against Israel is fueled by effectively unchallengeable evocations of “divine will.” Ironically, the net result of any such perfidious summoning is to drown out any authentic hints of sacredness or godliness.

Doctrinally, once empathy and compassion are extended outside the terrorizing jihadist mass,they must go unrewarded. In the case of Jews, moreover, humane sentiments must also be actively punished. Here, as generalizable virtues, empathy and compassion become extraneous and presumptively self-destructive.

There are pertinent details. In the name of allegedly divine commandment, jihadist/Hamas terror-criminality offers the wider world neither salvation nor holiness, but only conspicuously lethal “groupthink.” Among other things, the dissembling rhythms of this annihilating ethos make it futile for Israel to advance even the most honest efforts at peaceful coexistence.

This fundamental dilemma can never be solved by pundits, political leaders or self-declared “experts.” True solutions will require the concentrated intellectual efforts of uncommonly gifted thinkers. For Israel, it would emerge, any purported two-state solution could be a “final solution.” Here, the ironies would be both insufferable and unconscionable.

To undertake increasingly urgent investigations of Hamas terror-criminality, capable scholars and policy makers should look much more closely at the complex determinants of human meaning. Before we can slow-down terror-violence against Israeli and various other noncombatants, Hamas and kindred groups will first have to be shorn of their inclination to bestow celebratory status upon murderers. To affect those mass-directed individuals who turn to terrorism (i.e., ritualistic murder) for affirmations of personal worth, capable thinkers should first identify more benign but still comparably attractive sources of belonging.

In the very deepest analytic sense, Hamas terror-violence represents the result of cumulative individual failures to draw personal meaning “from within.” In Gaza and other mass-directed Palestinian areas, “redemption” requires “the faithful” to present tangible and perpetual proof of belonging. In any such presentation, evidence of participation in violence against Israeli men, women, and children is self-evidently gainful.

At its heart, Palestinian terror-violence against Israel is a problem of displaced human centeredness. Ever anxious about drawing meaning from their own “inwardness,” Hamas adherents draw ever closer to mass-based defilements. In all too many cases, a blood-soaked voice of anti-reason makes even the most gratuitous forms of terror-killing seem glorious.

There is more. When it is correctly understood as a form of religious sacrifice, Hamas terrorism confers the greatest possible form of power. This is the power of “martyrdom,” or power over death. At that stage, it is not merely belief or belonging that is being offered to jihadist murderers. It is also immortality. Lest anyone forget, the heroic death that the Palestinian “martyr” expects to endure is nothing more than a transient inconvenience on the path to a life everlasting. In essence, therefore, the Palestinian shahid “kills himself” (or herself) in order not to die.

At birth, each person contains the possibility of becoming fully human, an opportunity that could reduce potentially destructive loyalties to any murderous mass. Indeed, it is only by nurturing this indispensable possibility that we humans can seek serious remedies to war and terrorism. In principle, at least, Israel’s long-term struggle against Hamas and other jihadists should be to encourage potential terror-killers to discover the way back to themselves as empathetic human beings. But that’s hardly a realistic suggestion.

It’s a time for a summation. Israel should never misunderstand or misrepresent the core causes of Palestinian terror. To wit, Hamas killers are not most genuinely interested in sovereignty, “self-determination,” or statehood, but rather in evidence of belonging, pretended heroism, and a faith-reinforcing immortality.

For the immediate future, Israel will need to continue its life-saving military response to jihadist terrorism, especially when Hamas leaders remain determined to sacrifice Palestinian civilian populations for narrowly cynical and self-serving reasons. If Hamas leaders really believe in their own “sacred” promises of life everlasting to Palestinian “martyrs,” why are they unwilling to “sacrifice” themselves or their families? Only when this core question is raised and candidly answered could Israelis finally understand why well-intentioned concessions to Palestinian statehood would be misconceived and self-destructive.

The post The True Motivation of Terror — Hamas Terrorists Don’t Want a State first appeared on Algemeiner.com.