To most people “Quaker terrorists” may seem a contradiction in terms. So we must explain.
To excuse or defend terrorism is to encourage it; to encourage it is to co-author it.
And what is terrorism? It is not an ideology. It is a method, a tactic. It is the systematic use of violence to create public fear. By the targeting of the innocent the fear is spread. Everyone in a certain place, or of a certain race or calling, or in a certain position, must be given reason by the terrorist to fear that he or she, or his or her spouse or child or parent, can be blown into pieces, or be knifed or beaten or shot to death, by complete strangers at any moment. Terrorism is morally indefensible. Arguably the most morally indefensible form of violence that can be imagined. Nothing can justify it. No cause. Nothing.
For centuries the Quakers were a widely respected sect. They were pacifists on moral grounds. Pacifism was one of their founding religious principles. Their name was synonymous with non-violence. In wars, they would serve their country as doctors, nurses, ambulance drivers, stretcher-bearers … They eschewed violence even in self-defense. As a sect, they lived up to their principles. That was what they were respected for.
(For the record – in our view a pacifist upholding his principle of non-violence when the aggressors are Nazis or Communists say, while others risk their lives to save him from them, is not admirable. But our task here is to explain the Quaker view, which many hold in high esteem: that it’s wrong to use violence at all. Ever.)
But now the Quakers are terrorists. They are terrorists in that they excuse, defend, and actively encourage terrorism.
Here is the story of how the change, the reversal of their values, came about. We have taken it from the The Tower, condensing the full account given by Asaf Romirowsky and Alexander H. Joffe:
The Quakers — thus named because they tremble or “quake” before God — [is] a Protestant sect founded in England during the mid-17th century. … As part of their beliefs, Quakers oppose violence in all its forms and reject any compulsion in religion. …
The Quakers are also called The Friends. So unthreatening. So simple. So trustworthy. So good.
On April 30, 1917, the Quakers formed The American Friends Service Committee (AFSC) “in response to America’s entrance into World War I”.
Challenged by public hostility and government disapproval due to their refusal to be drafted, the Quakers formed the AFSC in order to organize alternative forms of service for its members, such as providing medical aid and other non-violent participation in the war effort.
The AFSC slowly expanded over the years, and by the late 1940s it was an established Christian organization with global experience, recognized by national and international establishments as a major provider of international relief, charity, and aid. …
The dawn of the Cold War, however, proved a turning point in the history of the organization. In April 1947 …
Just thirty years after its founding …
… a faction within the AFSC’s leadership convened a meeting at which the head of the organization, Clarence Pickett, and others argued that tensions between the United States and the Soviet Union had become so intense, and the threat of atomic war so grave, that the AFSC should abandon its long-standing tradition of political neutrality.
The argument was absurd. How by taking one side against the other would they be lessening the tension and preventing atomic war?
It is true that one side of the Cold War was working through agents of influence to get the other side disarmed by public opinion. It paid its agents to organize “Peace” movements. Not because it was for peace, though it pretended to be. Far from being peaceful, it was arming, aiding and abetting proxy wars of “liberation” on five continents. That lying, hypocritical, relentlessly belligerent side was the Soviet Union. And that is the side the AFSC took.
Can there be much doubt that Clarence Pickett, whether personally paid or not, was one of its agents?
Such a stance [of neutrality], Pickett said, could no longer be an article of faith but a crime. The radical nature of this [new] stance was reflected in the words of another participant, who said, “Evolution is too slow. We need revolution in the Society of Friends.”
Hear in that the vocabulary, the phraseology of Marxism.
The organization, Pickett and his supporters felt, should actively spearhead a peace movement that would directly challenge America’s Cold War policies.
Not for a moment did they apparently consider that the American Cold War policies were a direct challenge to the Soviet Union’s hot war ambitions.
This began the AFSC’s transformation from a religious group to, as one Quaker scholar later put it, “just one more pressure group within the secular political community”.
Or in other words, it changed not only from a pacifist to a revolutionary movement, it also changed, effectively, from a Christian sect into a Communist sect.
The AFSC’s newly radical stance took aim at American policies throughout the 1950s and paid little or no heed to repression and terror in Communist countries. This hit its stride during the Vietnam War. The organization bitterly and actively opposed the war throughout the 1960s and 1970s. Its attacks on American policy in Vietnam were furious and wide-ranging, opposing everything from the escalation of military operations to all forms of aid to South Vietnam to the conduct of the war itself. In addition, the AFSC directly violated American embargoes and sent medical aid directly to North Vietnam. These actions proved to be extremely controversial. In one case, the AFSC was accused of revealing to the North Vietnamese that a prominent Buddhist activist was a CIA agent, prompting one prominent Quaker to hold a sit-in at AFSC headquarters in protest.
So some individual Quakers – many, according to the authors – were still true to their founding principles, or perhaps were American patriots.
The AFSC’s activism placed it unquestionably on the side of the American far-Left, where it remains to this day.
The Quakers’ [erstwhile] beliefs in nonviolence have not prevented them from supporting bloody despotic regimes. …
And the hypocrisy was – and remains – blatant:
While still voicing support for pacifism, the organization increasingly aligned itself with violent Left-wing governments and movements, some of which used terrorism to advance their goals.
Many rank-and-file Quakers were appalled at the AFSC’s overt support for such regimes and movements, as well as its double standards … But their protests proved fruitless. The AFSC rejected all criticism as fundamentally illegitimate “red-baiting and McCarthyism”.
“Red-baiting”. Again, the vocabulary of the Communists. Or rather of the Comintern – the Soviets’ ideological club for foreign fans of its appalling system.
… The AFSC’s policy towards Iran is [to demand] the removal of sanctions and [dismiss] concerns about Iranian nuclear weapons.
It is openly, shamelessly supportive of the most terrible regime on earth:
Today the group operates collective farms in North Korea …
And is intimately supportive of at least one of the most savage terrorist groups on earth – Hamas.
Romirowsky and Joffe trace the history of the Quakers relationship to the “Holy Land”, the Palestinians, and Zionism, giving them credit for aiding the refugees more rationally than most other organizations working among them. But …
… after the 1967 Six Day War, the AFSC began to take a more explicit and fervent pro-Palestinian stance, applying its growing radicalism and willingness to accommodate the use of violence to the Middle East conflict.
As the 1970s saw the rise of Palestinian terrorism as a major source of global violence, the AFSC began to take a disturbingly understanding approach to the issue. A 1972 AFSC pamphlet, Nonviolence: Not First For Export told its readers:
… before we deplore terrorism it is essential for us to recognize fully and clearly whose “terrorism” came first, so that we can assess what is cause and what is effect.
It was clear enough that, in regard to Israel the AFSC had no doubts about whose “terrorism” came first. The pamphlet expressed, for example, deep understanding toward the Palestinian Fedayeen — “those who sacrifice themselves” — terrorists whose main purpose was to infiltrate Israel and kill civilians. …
In 1973, the AFSC called for a U.S. embargo on arms and other aid to Israel, and in 1975 adopted “a formal decision to make the Middle East its major issue.” It quickly opened an office in Israel, installed specialized staff members at regional offices in the U.S., and began advocating for the Palestinians in Israeli and international courts. Israeli officials quickly discovered, however, that the new AFSC representative in Jerusalem was attempting to organize on behalf of the PLO. …
The AFSC has moved ever closer to the Palestinian cause since the 1970s. Today, this is expressed through fieldwork, lobbying, and activism, in particular through the BDS [Boycott, Divestment and Sanctions] movement [against Israel] …
In regard to Hamas’ indiscriminate use of rockets against Israeli civilians, the AFSC simply notes that “it is important to look at the firing of rockets by Palestinian armed groups in context”, since this is “intertwined” with “ongoing Israeli military actions in Gaza”. …
Military actions which are rare, targeted, and defensive only. While the rockets are constant, indiscriminate, and aggressive.
The authors suggest that the Quaker movement now clings to its anti-Zionism as a cause to keep it alive.
It may be that a movement like the Quakers, which has seen its numbers dwindle along with other liberal Protestant denominations, sees anti-Zionism as a last resort; a movement with powerful emotional appeal on which it can draw in order to maximize its power. If so, then it has undone a great deal of the good it once did, and substituted hypocrisy and bad faith instead.
Once a byword for humanitarianism … it has now become, in effect, a brand — one on which the AFSC can trade as it exploits the putative neutrality and pacifism it stands for in order to advance hostility toward Israel and, with its promotion of the “right of return”, an end to Israel itself.
In the end, the AFSC’s story reflects the tensions between pacifism and politics, between aid work and political activism … It demonstrates that small religious movements are susceptible to hijacking by radicals, and suggests that pacifism may inevitably engender its opposite. The organization’s slide has been a long one, and at the moment it shows no sign of or interest in reversing it.
The Washington Post reports that Pope Francis (born Jorge Mario Bergoglioco in Argentina), issued a long (50,000 word) statement on November 26, 2013, in which he expressed disgust with capitalism and advocated redistribution as a sure formula for eliminating poverty.
It is a highly audacious – in our opinion impudent – display of economic ignorance.
Pope Francis … sharply criticized growing economic inequality and unfettered markets in a wide-ranging and decidedly populist teaching that revealed how he plans to reshape the Catholic Church.
“Unfettered markets.” If you don’t chain ‘em up they will attack you?
In his most authoritative writings as pontiff, Francis decried an “idolatry of money” in secular culture and warned that it would lead to “a new tyranny”. …
A statement rich in baloney. (1) No one sane worships money (not even the many cruel and lascivious Popes who accumulated it passionately in pre-Enlightenment times did that). It is a medium of exchange. It is wanted for what it can do, what it can acquire, not for what it is. That’s why the poor are in need of it. (2) He decries poverty, yet he scorns money. (3) Market economies do not lead to tyrannies. But governments that redistribute money are exercising a form of tyranny. And wherever economic equality is enforced, it is always an equality of misery. Except for those who do the distribution. They invariably redistribute a big whack to themselves.
[Pope Francis] showed a willingness to use tough language in attacking what he views as the excesses of capitalism.
“The excesses of capitalism”? Wherever on this earth there is prosperity, wherever the poor are least poor and have the best chance of getting richer, capitalism is the magic that does the trick; and it is only in a free society, where the free market – or “capitalism’ – operates, that the poor are least poor and can most easily become richer.
Using a phrase with special resonance in the United States, he strongly criticized an economic theory — often affiliated [sic] with conservatives — that discourages taxation and regulation.
Yes, we conservatives do dislike, and would discourage, governments taking money from those who earn it and giving it to those who don’t. And we don’t think bureaucrats know better how to run our businesses than we do.
The Pope’s statement is then quoted directly:
“Some people continue to defend trickle-down theories which assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world. This opinion, which has never been confirmed by the facts, expresses a crude and naive trust in the goodness of those wielding economic power and in the sacralized workings of the prevailing economic system. Meanwhile, the excluded are still waiting.”
Since he does not understand that wealth is created, but conceives it to be a fixed “pie” that some get too big a slice of leaving too little for others, he thinks that those capitalists “affiliated” with a “trickle-down” theory (his use of that phrase greatly impressed the reporters who see it as a sign that Bergoglioco knows what he’s talking about) have made some sort of promise or prediction that their riches will bring about “greater justice and inclusiveness in the world”. He means “social justice” – a meaningless phrase, dear to the hearts of egalitarians, statists, and collectivists in general. But the poor in – say – America, are not poor because someone, or a class of people, has been unjust to them. And what can he mean by “inclusiveness”? If he means participation in the market, it is open to all in a free – but not an egalitarian – society. Perhaps he has a picture of ragged starving people begging at the gates of a castle, as in the centuries when the Catholic Church ruled over Europe.
Although Francis has previously raised concerns about the growing gap between the wealthy and the poor, the direct reference to “trickle-down” economics in the English translation of his statement is striking. The phrase has often been used derisively to describe a popular version of conservative economic philosophy that argues that allowing the wealthy to run their businesses unencumbered by regulation or taxation bears economic benefits that lead to more jobs and income for the rest of society. Liberals and Democratic officials have rejected the theory, saying it is contradicted by economic evidence.
It is not contradicted by the evidence. All the evidence points the other way. Every experiment in redistribution, ie socialism, has failed. And how does encumbering business with regulation and taxation help society? Is a heavily taxed business more or less likely to employ more people? As for regulation, the Obama administration has issued and continues to issue such a volume of it, that if it could reduce unemployment and restore prosperity it would surely have done so spectacularly by now!
Then comes the really dangerous part of the Washington Post article:
Some scholars say the Pope’s statement should invariably shape the thinking of today’s Catholics.
“There’s no way a Catholic who is a serious intellectual can ever again not address the issue of income inequality, of the structural sins of our economic system. This is so front and center,” said Michael Sean Winters, a fellow at Catholic University’s Institute for Policy Research and Catholic Studies. …
Francis’s words may ripple across many fronts.
‘The structural sins of our economic system.” Capitalism, or the free market, or “the natural order of liberty” as Adam Smith called it – is sinful! If millions of Catholics are going to have to believe that …
But wait. Will Catholics who are literate in economics and therefore supporters of the free market have to “address the structural sins of our economic system”?
The pope’s statements — especially if they continue — could impact U.S. politics. Several potential contenders for the presidency in 2016 are economic conservatives who are also Catholic, and liberal Catholic groups have in the past taken aim at what they view as the overly stingy policies of Republicans who have little regard for the role of government in redistributing income.
A government that doesn’t redistribute is being “stingy”, you see?
Rep. Paul Ryan (R-Wis.), a recent proponent of those policies and a devout Catholic, has said before that he tries to uphold Catholic teaching “as best I can” and believes his policies match Catholic teaching because they emphasize small institutions close to the people — for example, churches — over the role of state or federal government. A spokesman for Ryan declined to comment Tuesday on the pope’s statement.
Hard to imagine what he could possibly say to reconcile irreconcilables. If this nonsense from Pope Francis is now “Catholic teaching”, will someone like Paul Ryan have to choose between being a Catholic and being a Republican?
There is a lot more nonsense to be read in the article – including a reminder that the Church is against Communism!
John Paul II’s warnings on economic inequality were swallowed at times by his war on Communism, a far more dangerous problem in the church’s eyes because of its anti-religious bent …
So atheism is even worse than the “unfettered” market in papal eyes.
Also reported is the Pope’s belief that the 2001 economic collapse of his native country, Argentina, was due to a failure of free market capitalism. For a description of what actually happened – authoritarian central control, hyperinflation, rising debt, bad decisions, and extreme corruption – listen to the first 13 minutes or so of this lecture.
Winters said a key to understanding Francis is that he’s from Argentina and was archbishop of Buenos Aires in 2001, when the country’s economy collapsed.“When you see people trying to bless capitalism, he has a very real, vivid experience of capitalism and what it has brought to his country, and it’s not a happy experience,” Winters said.
We cannot of course review all the evil that the Catholic Church has done over the last 1800 years, to which this mischief is now to be added. (Yes, it might sometimes have meant to do good, but as Christians say, the road to hell is paved with good intentions.) But we will give one reminder since we received only yesterday an email from a retired academic, commenting on the Pope’s statement, that provides a particularly vivid example of the Church’s iniquity in recent history.
Alexander Firestone writes:
How did Hitler become German chancellor? The one man most responsible, apart from the Nazis themselves, was Eugenio Pacelli, Papal Nuncio to Germany at the time and later Pope Pius XII. And he did it consciously and deliberately. Throughout Weimar Germany from the Kaiser’s abdication in 1918 until Hitler became chancellor on 30 January 1933, elections were generally free and fair in Germany. The three largest political parties were  the Communists (KPD) who in every election got 20% of the vote, concentrated mostly in a few large cities like Berlin and Hamburg;  the Socialists (SPD) who always got another 20% of the vote, also concentrated in major cities. Both parties had their loyal followers who never wavered. But the largest party was  the Catholic Center Party which regularly got 30% of the vote, heavily concentrated in Catholic Bavaria and the Rhineland. They got zilch in heavily Protestant areas like Saxony and Prussia.Thus, most governments were headed by Chancellor Heinrich Brüning, leader of the Catholic Center Party a generally conservative, but not extremist group.
In the election of June 1932 the communists and socialists each got their standard 20% and the Catholic Center got its standard 30%. A government was formed with Brüning as chancellor consisting of the catholic center, the socialists, and a few votes from the remaining parties; mostly small and mostly representing agricultural interests in largely Protestant areas, to get over 50%. In that election the National Socialists [the Nazis] got 12%, an all time high for them, at the expense of some small agricultural parties. The coalition did not work well. Thanks to the depression, unemployment was high and taxes could not be raised further, but the socialists demanded ever larger welfare programs. Brüning did the only thing he could; print more money, basically surrendering to the socialists. That summer Eugenio Pacelli became Papal Nuncio to Germany and chair of the German Catholic Council of Bishops.
Eventually, Brüning had to call for new elections, and he did so for December 1932. German electoral law specifies that elections may be held on any day of the week except Sunday. Therefore, there must be a last Sunday before an election. The practice had been (actually going back to Bismark’s time) for a letter to be read in every Catholic church in Germany on the Sunday just before an election providing church guidance to all German Catholics on how to vote. That letter is written by the Papal Nuncio, blessed by the Pope, and definitive for all Catholics. Since 1918 the letter recommended voting for the Catholic Center Party but did not require it. It also forbade voting for the Communists. After 1923 it was modified to forbid voting for the Communists or the Nazis. Pacelli abolished the Catholic Center Party, calling a Catholic party “unseemly”, even though it was the largest party in Germany. Pacelli also rewrote the Catholic Church letter. The recommendation to vote for the Catholic Center Party was dropped, but the provision forbidding (as a mortal sin) a vote for the communists was still there. The provision forbidding a vote for the Nazis was also dropped. On a vote for the Nazis the letter was silent.
In the December 1932 election the Communists and Socialists each got their standard 20%, and from the usual places, and the Nazis increased their vote from 12% in June to 44% in December. Analysis of voting patterns shows that they increased from 12% to 14% at the expense of the little agricultural parties AND they got the entire 30% from Bavaria and the Rhineland that had once gone to the Catholic Center Party. The German Catholics of Bavaria and the Rhineland got the message and voted as they were supposed to. Always helpful, the Communists announced that they would vote against any government in which they did not get the economics, labor and foreign ministries. Of course, with 44% of the votes themselves, the Nazis had only to bribe a few of the little agricultural parties to get over 50%, which they did. There was a lot of twisting and squirming in December and January, but on 30 January 1933 President Hindenberg did the inevitable and asked Hitler to form a government. That is how, in short, Eugenio Pacelli made Hitler Chancellor of Germany.
As a comment on the idea that capitalism ruined Argentina, TAC Associate Robert Kantor adds this:
The latest speech by the Pope makes explicit what has been known for a long time, namely, that the Church is and has always been anti-capitalist, preferring the top-down economic control and redistributionist policies that have proved such spectacular failures in Marxist and fascist countries. At the turn of the 20th century, the United States and Argentina both served as powerful magnets to immigrants from Europe. Both seemed to be a land of the future. Argentina, which has had the kind of strong central government (i.e., semi-fascist) the Pope seems to find so congenial, is still the land of the future — and always will be.
Two admirable journalists write about the agreement reached last Saturday by the Great Powers (“P5+1″) with the evil Iranian regime, both comparing it to the agreement Neville Chamberlain thought he had secured with Adolf Hitler in 1938.
Bret Stephens writes at the Wall Street Journal:
To adapt Churchill : Never in the field of global diplomacy has so much been given away by so many for so little.
Britain and France’s capitulation to Nazi Germany at Munich has long been a byword for ignominy, moral and diplomatic. Yet neither Neville Chamberlain nor Édouard Daladier had the public support or military wherewithal to stand up to Hitler in September 1938. Britain had just 384,000 men in its regular army; the first Spitfire aircraft only entered RAF service that summer. “Peace for our time” it was not, but at least appeasement bought the West a year to rearm.
The signing of the Paris Peace Accords in January 1973 was a betrayal of an embattled U.S. ally and the abandonment of an effort for which 58,000 American troops gave their lives. Yet it did end America’s participation in a peripheral war, which neither Congress nor the public could indefinitely support. “Peace with honor” it was not, as the victims of Cambodia’s Killing Fields or Vietnam’s re-education camps can attest. But, for American purposes at least, it was peace.
By contrast, the interim nuclear agreement signed in Geneva on Sunday by Iran and the six big powers has many of the flaws of Munich and Paris. But it has none of their redeeming or exculpating aspects.
Consider: Britain and France came to Munich as military weaklings. The U.S. and its allies face Iran from a position of overwhelming strength. Britain and France won time to rearm. The U.S. and its allies have given Iran more time to stockpile uranium and develop its nuclear infrastructure. Britain and France had overwhelming domestic constituencies in favor of any deal that would avoid war. The Obama administration is defying broad bipartisan majorities in both houses of Congress for the sake of a deal.
As for the Vietnam parallels, the U.S. showed military resolve in the run-up to the Paris Accords with a massive bombing and mining campaign of the North that demonstrated presidential resolve and forced Hanoi to sign the deal. The administration comes to Geneva fresh from worming its way out of its own threat to use force to punish Syria’s Bashar Assad for his use of chemical weapons against his own people.
The Nixon administration also exited Vietnam in the context of a durable opening to Beijing that helped tilt the global balance of power against Moscow. Now the U.S. is attempting a fleeting opening with Tehran at the expense of a durable alliance of values with Israel and interests with Saudi Arabia. …
That’s where the differences end between Geneva and the previous accords. What they have in common is that each deal was a betrayal of small countries — Czechoslovakia, South Vietnam, Israel — that had relied on Western security guarantees. Each was a victory for the dictatorships: “No matter the world wants it or not,” Iranian President Hasan Rouhani said Sunday, “this path will, God willing, continue to the peak that has been considered by the martyred nuclear scientists.” Each deal increased the contempt of the dictatorships for the democracies: “If ever that silly old man comes interfering here again with his umbrella,” Hitler is reported to have said of Chamberlain after Munich, “I’ll kick him downstairs and jump on his stomach.”
And each deal was a prelude to worse. After Munich came the conquest of Czechoslovakia, the Nazi-Soviet pact and World War II. After Paris came the fall of Saigon and Phnom Penh and the humiliating exit from the embassy rooftop. After Geneva there will come a new, chaotic Mideast reality in which the United States will lose leverage over enemies and friends alike.
What will that look like? Iran will gradually shake free of sanctions and glide into a zone of nuclear ambiguity that will keep its adversaries guessing until it opts to make its capabilities known. Saudi Arabia will move swiftly to acquire a nuclear deterrent from its clients in Islamabad; Saudi billionaire Prince Alwaleed bin Talal made that clear to the Journal last week when he indiscreetly discussed “the arrangement with Pakistan.” Egypt is beginning to ponder a nuclear option of its own while drawing closer to a security alliance with Russia.
As for Israel, it cannot afford to live in a neighborhood where Iran becomes nuclear, Assad remains in power, and Hezbollah — Israel’s most immediate military threat — gains strength, clout and battlefield experience. The chances that Israel will hazard a strike on Iran’s nuclear sites greatly increased since Geneva. More so the chances of another war with Hezbollah.
After World War II the U.S. created a global system of security alliances to prevent the kind of foreign policy freelancing that is again becoming rampant in the Middle East. It worked until President Obama decided in his wisdom to throw it away. If you hear echoes of the 1930s in the capitulation at Geneva, it’s because the West is being led by the same sort of men, minus the umbrellas.
The article is valuable as an erudite and accurate assessment of the Geneva sell-out. But Stephens’s visualization of what the “after Geneva” Middle East will look like, bad though it is, is too mild. We predict that Iran will become armed with nuclear weapons and will use them.
Douglas Murray writes at the Spectator (UK):
America and Europe’s overwhelming desire to declare a deal meant that there had to be a deal to declare. The P5+1 countries, with the ludicrous Catherine Ashton speaking for Europe, have indeed made a historic and terrible mistake.
The mullahs did not come to Geneva because they wished to give up their capability. And they did not come to the table because after 34 years of revolutionary Islamic governance they have seen the error of their ways. They came because international sanctions were beginning to hurt. Those sanctions – which took years to put in place – have now fallen apart thanks to a few days of incompetent negotiating on the part of the P5+1 plus some simple common sense from Tehran. People tend to say at this stage that the Iranians are ‘master negotiators’. They aren’t especially. They are simply fortunate to be playing against Catherine Ashton and a generation of other weak and short-sighted American and British politicians.
The result is that the Iranian regime has managed to walk away with a deal to relieve the pressure of sanctions at the very moment that the pressure was working and the very moment that it should have been kept up and ultimately used to break them. They now have the breathing hole they need to reinforce their power at home and continue their search for nuclear weaponry.
At the root of this debacle is the fact that the Iranians went into the sanctions knowing exactly what they wanted: time and the bomb. The P5+1 countries, by contrast, were riddled by doubt and muddled thinking.
There should only ever have been two aims with regard to the Iranian regime.
The first is to ensure that it never ever gains the capability to develop nuclear weapons: not only to ensure that the world’s most destabilising regime never possesses the world’s most dangerous weaponry, but to ensure that it cannot precipitate a nuclear arms race across the Middle East.
The second aim, and one which appears to have slipped even further down any international agenda, is to see the end of the brutal rule of the mullahs. Sadly this does not even appear to be on the table any more. Ever since President Obama failed to come out in support of the brave Iranian protestors who rose up in 2009, the basic human rights of the Iranian people have been ignored utterly. So what that the regime promotes terror around the world? So what that it oppresses, rapes, tortures and executes its opponents at home? By negotiating with this regime and allowing it off the hook at this moment America, Britain and our allies have not only given a stay of execution to the mullahs, we have further undermined the hopes of any opponents of the regime inside Iran.
I was watching and listening to [British foreign secretary] William Hague earlier today and I must say that it was a pathetic experience: a diminished figure trying to persuade a sceptical nation to support a demeaning deal. All he lacked was a winged collar, a piece of paper and the slogan: ‘nuclear peace in our time.’
And the umbrella.
Hours after the Arab terrorist attack on the US mission in Benghazi, when four Americans were killed including the Ambassador to Libya, the president managed to conquer his grief and fly off to party with the entertainer Jay Z.
We haven’t taken much notice of Jay Z before now. Who is he, that the president of the United States will hurry away from the seat of government when his country has just suffered an humiliating defeat, to seek his company? What is his compelling message that powerful men will travel far to listen to him in person?
We found some answers in an article titled Jay Z’s American Fascism by David P. Goldman at PJ Media:
Who would have believed that a performing genre (it is a stretch to call it “music”) dominated by convicted and confessed criminals, brutally misogynistic, preaching and practicing violence, would come to dominate American popular culture?
Jay Z, who brags of dealing drugs and shooting an older brother in his youth, and pleaded guilty to stabbing a record producer, could “help shape attitudes in a real (sic) positive way,” according to President Obama.
Jay Z texts regularly with the president and is a regular White House visitor after opening Obama campaign rallies.
Goldman gives this example of Jay Z’s rap message:
We formed a new religion
No sins as long as there’s permission
And deception is the only felony
So never fuck nobody without telling me
Sunglasses and Advil, last night was mad real.
To us this is incoherent nonsense. Some words are obviously put in only because they semi-rhyme with some other word, as is common in rap songs. But from these lines Goldman concludes that Jay Z believes himself to be “the prophet of a new religion“. And Goldman may be right.
Jay Z’s message, Goldman says, is that “violence is not only a legitimate form of expression: it is the only manly form of expression.” And he quotes:
This might offend my political connects
My raps don’t have melodies
This should make niggas wan’ go and commit felonies
Get your chain tooken
I may do it myself, I’m so Brooklyn!
I know we facing a recession
But the music y’all making gon’ make it the Great Depression
All y’all lack aggression
Put your skirt back down, grow a set man
Nigga this shit violent
The explicit call to violence (including chain-snatching as a form of political expression) is a playful challenge to his “political connects”, namely the president.
Playful? Not to be taken seriously then?
Goldman finds an excuse for Obama’s friendship with such a man. It is, however, an excuse that condemns a large section of the population.
One should not conclude from this that Obama favors criminal violence, but rather that the popular response to Jay Z’s evocation of felonious rage is so great that Obama finds it convenient to exploit it.
The call to violence is, Goldman reminds his readers, “nothing new”:
There is nothing at all new in any of this: we heard it before from Nietzsche in his evocation of the “blond beast’s” life-affirming violence, from George Sorel, from Mussolini’s call for “creative violence”.
We could add to his list many more preachers of the virtue of violence, among them, most prominently: Robespierre, Hegel, Richard Wagner, and of course – as Goldman says – Hitler.
Jay Z appeals to the same kind of rage that Hitler and Mussolini exploited during the interwar years.
He ascribes the rage, and the consequent readiness to respond with intense enthusiasm to Jay Z’s message, to youth unemployment, for which he gives alarming figures; and to a falling away from conventional religion by the public in general, in support of which he quotes from an article by a Catholic journalist :
The Catholic Church is besieged by secularism and suffering from the self-inflicted injury of the sex abuse scandals. The resignation of Benedict XVI, one of its great theologians and doctrinal leaders, left its leadership uncertain. Not only Catholicism but the American Evangelical movement … is caught by the receding tide. In an Aug. 16 interview with The Wall Street Journal, Russell Moore, the leader of the Southern Baptist Convention’s political arm, announced, “The Bible Belt is collapsing.” Moore added, “We are no longer the moral majority. …” The Evangelicals have not retained their young people. The Pew survey reported in 2007 that 32% of Americans aged 50 to 64 are white Evangelicals, against only 13% of Americans between the ages of 18 and 29. The public tide has turned against religion.
To us that is good news.
Now of course if people are at work they are not at rage-rousing rallies, so we accept that unemployment may be a cause of the popular enthusiasm for a message of violent rebellion.
But as for traditional religion being an antidote to rage and rebellion, has it not rather been the paramount cause of insurrections, riots, wars, massacres, persecutions, conquests, genocides?
It doesn’t surprise us that Jay Z’s “new religion” of inarticulate violence is gathering a large and passionate following. It only confirms our pessimism.
But if the president of the United States has joined that following, then the counter-culture with all its moral filth has won. Obama endorsed it when he expressed support for the Occupy Movement. If now he accepts, or chooses to exploit, the Nazi message of Jay Z, the counter-culture has become the culture. And our pessimism may turn into despair.
This is from Bruce Bawer’s column at Front Page on 9/11/2013, the twelfth anniversary of the Muslim terrorist attacks on America that killed close on 3,000 people. The writer deplores the lies that have been officially disseminated about the name and nature of the enemy, which was and is Islam with its jihadist ideology. He expresses the indignation that too few others have expressed.
… 9/11 was a moment of utter moral clarity that has been succeeded by twelve years of moral chaos. Twelve years of duplicity, flim-flam, double-dealing, humbug. Twelve years of timorousness, incompetence, impotence.
Thousands of lives have been sacrificed in vain; inconceivable amounts of money have gone to waste. America’s financial security and its international standing have been imperiled. And all for one simple reason: because, from the very beginning, the powers that be, in both political parties, chose to lie about the nature of the enemy we were up against.
In the years before World War II began, Winston Churchill spoke up again and again in the House of Commons about the danger that the Nazis represented. His colleagues responded to his eloquent, passionate warnings with ridicule. He was considered a bore, a nag. Some of his fellow Tories viewed his preoccupation with Hitler as an embarrassment. But he didn’t waver. He knew whereof he spoke, he saw what was coming, and he did what he saw as his duty. …
In his TV address immediately after the attacks …
Bush asked everyone to join him in a moment of silence. But it was not a time to bow one’s head in silence. It was a time to be enraged, to speak the facts firmly and clearly, and to plan appropriate retributive action. It was time for a moment of truth.
But nobody wanted to speak the truth.
Three days later, Bush was at the National Cathedral for an “interfaith service of prayer and remembrance” that had been jointly planned by the Cathedral and the White House. An account of the service at the Cathedral’s website recalls that the participants … “stood side by side — Jew, Muslim, Christian”. … Muzammil H. Siddiqi of the Islamic Society of North America (ISNA) said a prayer. “Today,” pronounced Bush, in his comments at the service, “we feel what Franklin Roosevelt called the warm courage of national unity. This is a unity of every faith, and every background.”
And there, in that service, just a few days after 9/11, you can see it all – the seeds of everything that has been so terribly, tragically wrong about the last twelve years. I remember watching Siddiqi pray on TV that day and thinking: “OK, who is this guy?” The Investigative Project on Terrorism has since answered that question at length. Siddiqi’s group, the ISNA, is tied to the Muslim Brotherhood, and his mosque hosted a lecture by Sheikh Omar Abdel Rahman, the man behind the 1993 World Trade Center bombing. In a 2000 speech, Siddiqi said that “America has to learn that because if you remain on the side of injustice, the wrath of God will come.” In 1996, he told followers that “Allah’s rules have to be established in all lands, and all our efforts should lead to that direction.” He’s also praised jihad as “the path” to “honor” and expressed support for the death penalty for gays in Muslim countries.
And yet there he was, in that pulpit, at that service. His presence there was an obscenity; to invite his participation was an act of either utter ignorance or sheer dhimmitude. But it was only the first of many such acts. It was the template for the post-9/11 era, the new American order, during which we were told by everyone, from our president on down, that the 9/11 terrorists had hijacked not only airplanes but their religion as well, which, of course, was a religion of peace. That, we were told, was what Islam means: peace. Those of us who knew better and who dared to say so were vilified as bigots, even as the likes of Saddaqi were celebrated as noble bridge builders.
Before too long, the all-important goal of seeking out and destroying the people who had carried out the 9/11 attacks – and sending a lesson to any others who might be tempted to mount similar operations – morphed into a dubious effort to democratize the Muslim world. For a time, Osama bin Laden himself got lost in the shuffle. In the immediate wake of 9/11, Bush committed the U.S. to capturing him “dead or alive”; just a year later he said offhandedly that getting bin Laden really wasn’t a priority.
Meanwhile much of the political left, driven not by a reasoned critique of the administration’s arguments for war but by a fierce partisan animus that in some cases seemed to border on psychosis, made fools like Cindy Sheehan their spokespeople and equated Bush with Saddam Hussein himself.
The brief interlude of national unity on 9/11 soon became a distant memory. When Iranian President Mahmoud Ahmedinejad spoke at Columbia University in 2007, the audience of PC students and professors cheered him, a bloodthirsty tyrant – partly to prove that they weren’t Islamophobes, and partly because he was the enemy of their enemy, Bush, and thus, presumably, their friend. Many antiwar groups were little more than fronts for jihadist organizations.
In the name of wartime security, a massive national surveillance apparatus was put in place, and airports were staffed with TSA screeners whose solemn task it was to make sure we weren’t carrying fingernail clippers or overly large tubes of toothpaste. Yet while these clowns were busy patting down wheelchair-bound octogenarians from rural Vermont and babies in diapers, Army officials were issuing commendations to a major at Fort Hood who’d made clear his jihadist sympathies and who, in 2009, ended up slaughtering 13 people in a clear-cut act of Islamic terrorism. Major Hasan explicitly affirmed that he was a jihadist – but his superiors, the media, politicians, and ultimately the judge and lawyers at his trial refused to treat him as one, insisting instead on characterizing his massacre as workplace violence. …
The antiwar movement was ardent, vehement, cutthroat – and evaporated almost instantly the moment Obama succeeded Bush.
The level of disinformation about Islam intensified. Bush, while seeking to strengthen America’s ties to its allies, had massaged the Muslim world with insipid rhetoric about our shared heritage as “people of faith”.
Very bad. But far worse was to come:
Obama, while kicking our allies in the teeth, spun outrageous fantasies about Islam, transforming, in his famous 2009 Cairo speech, fourteen centuries of primitive brutality into a glittering parade of moral, cultural, intellectual, and spiritual triumphs.
From that moment on, everyone should have known that the newly-elected president of the United States was emotionally and consciously on the side of Islam. If the American Left knew it as a body and didn’t care, or positively approved, it covered itself in lasting ignominy, whether it understands that to be the case or not.
As the years after 9/11 went by, other major acts of jihadist terrorism occurred around the world. Each time, the mantra from on high was the same: these crimes had nothing to do with Islam. Government officials, military leaders, authors, filmmakers, journalists, teachers, professors – all played their part in obscuring the truth about Islam. …
Most disgraceful of all is the fact that even American servicemen and women were lied to. Many of those who were sent to Afghanistan and Iraq thought they were going there to protect good Muslims, who embodied the innate peacefulness of Islam, from bad Muslims, who had betrayed the faith of their fathers by claiming to kill in Allah’s name. These soldiers thought they were going to bring freedom, equality, and secular government to people who truly wanted those things and who would be grateful for them. These soldiers went into harm’s way unaware of the vast gulf between their own Western mental world and the Islamic mental world … That was the greatest crime of all: keeping the soldiers on the ground in the dark about the true nature of the enemy. …
Too many Americans today, alas, … are driven by a concept of morality that isn’t about making tough decisions in the name of what’s right but is, rather, about doing whatever makes them feel non-racist, non-judgmental, non-prejudiced. It’s all about image – the way they appear to others, and the way they appear to themselves.
9/11 was a day of heroes and of villains, of stark contrasts between good and evil. Yet how quickly the politicians, journalists, and others in positions of power managed to make a muddle of it all. Instead of witnessing a democratization of the Middle East, we experienced a steady Islamization of the West. Instead of seeing freedom bloom in the Islamic world, we saw a rise in Western censorship and self-censorship on the subject of Islam. Some high-profile figures in the West have been put on trial for speaking the truth about Islam, while others have made sophisticated arguments for limiting freedom of expression and for introducing sharia law into Western courts. …
The last twelve years have underscored the vital importance of real leadership. It’s impossible not to compare the leaders we have had during these years to Churchill – and impossible not to dream of what might have been. Even now, Americans in positions of authority are still telling lies about Islam. As a result, millions of Americans still don’t understand the meaning of what happened that day. For many of them, a mere ten-minute lesson in the basics would make a huge difference. But they’ve never had that ten-minute lesson. Instead they’ve been inundated with untold thousands of hours of disinformation. It doesn’t just hamper their understanding of 9/11; it renders them incapable of fully comprehending, and intelligently addressing, every new challenge that comes along in the Muslim world, such as the question of whether the U.S. should bomb Syrian government installations – thus effectively allying itself with some of the very people who attacked us on 9/11 – or should, rather, focus its energies on trying to protect what is left of the free West from the ever-spreading toxin of Islamic rage.
Continuing our series on contemporary Gnosticism, here is the second essay under the title The Darkness of This World. The first can be found here.
The Darkness of This World
Our Gnostic Age
The Gnostic in ancient, medieval, and modern times, rejects “this world”.
To the Gnostic of the early centuries C.E., “this world” was the physical earth and everything on it, all created by an inferior god. He knew that somewhere, elsewhere, there was something immeasurably better, purely good, because he had a minute spark within him – gifted to him by a higher source of existence who was Goodness itself – which informed him through his intuition that it was so. This inner spark was his Gnosis (Knowledge). Having it, he was on to the scam that nature and the ignorant mass of mankind tried to put over on him. So he fought against the world, a saintly warrior for the Good. He fought against nature by defying it – refusing to beget children; and against civilization by reversing its values – declaring everything commonly believed good to be evil, and everything commonly believed evil to be good. His reward lay beyond and above this world. 
To the Gnostic of the Middle Ages, “this world” was not only this earth but also the Catholic (Universal) Church. Informed by that same Gnosis which guided the Gnostic of antiquity from within, he fought against Catholic doctrine and practice with the same refusals and reversals. To him everything the Church believed and did was evil; its priests were the servants of Hell. The Church would sniff him out, hunt him down, destroy his body with fire, but he would rise after death to the realm of the Good. 
To the Gnostic of our era, “this world” is the political-economic system of the Western nation-state. As a warrior for a never-yet-realized reign of the Good on this earth, he fights against the established order in theory and practice. He holds the values honored by custom and defended by law to be evil; the values they abhor to be good. He does not want to reform or improve the system; he wants it wholly overthrown. He is a revolutionary. He feels passionately that “this world” needs to be transformed.
Recently commentators have been writing about traditional Western values being inverted.
We live in a backwards world in which the decent are regarded as indecent, defenders of western institutions are considered as terrorists, correct naming is derogated and often prosecuted as slander and “hate speech”, violence is justified if committed by our enemies, unseasonable cold weather is interpreted as an infallible sign of global warming … It is a world in which Iran chairs the UN Conference on Disarmament; and Syria  was recently a member of the United Nations Human Rights Committee. … We have, for the most part, colluded in an agreement that upside-down down is right-side-up, backwards is forwards, and madness is sanity … 
In the essay quoted, David Solway cites a book by Melanie Phillips (whom I much admire for her courageous and percipient defense of many a just cause). It is titled The World Turned Upside Down.  She believes that the topsy-turviness – which she deplores – results from a loss of faith in “God” and detachment from the West’s “Judeo-Christian roots”. I have no doubt that Europe is becoming less religious. But I do not think Christianity (which is what is generally meant by “Judeo-Christian roots”) was good for the West, or its values ideal. Nor are they the values that are being inverted. The values that the Gnostic revolutionary scorns are those of the Enlightenment.
Enlightenment thinking was rational, skeptical, and humane. Gnostic ideology is emotional, dogmatic, and cruel.
Daniel Greenfield – the editor and writer chiefly responsible for the sustained excellence of Front Page Magazine – comments on a Time Magazine article typical of topsy-turvy thinking among media pundits:
News coverage has nothing to do with reality. Instead it is a deliberate inversion of reality in which the murderers are the heroes and the greatest threat comes from their victims. The bad guys are the good guys. The good guys are the bad guys. The slavery of Islam is freedom. The freedom of America and Israel is slavery because it has to be defended against the slavery of Islam. 
Such defiance of civilized values arose as a significant historical factor with the Romantic movement around the middle of the 18th century. The Romantics hated the Industrial Revolution, its “dark satanic mills”, its noise and ugliness. They did not care if it made life better for most people – which it did, however ugly and squalid living conditions were at first for the workers in the industrial cities. The Romantic movement was a backlash against the Enlightenment, against scientific and technological advance, against capitalism, against reality. Romantics dreamt of utopias: beautiful societies consisting of ideal human beings who would live for the happiness of their fellow creatures and share all material goods. And all they had to do to win such a world was, they believed, to destroy the world they lived in. Merciless brutality to living people would be justified by the creation of a heaven on earth inhabited by imaginary angelic beings.
Socialism, Communism, Nazism, Alinskyism, Environmentalism … all revolutionary ideologies spawned by the Romantic rebellion against the Enlightenment.
How do the revolutionaries know that after vast destruction their beautiful new world will be born? They know it. They are the Gnostics of the modern age.
They made revolutions in the twentieth century, whether by constitutional process or by violence. They took the reins of power and set about creating their new worlds, which lasted for years here and decades there; and wherever their utopias were, and in the name of whichever ideology they were governed, they stand out as exceptionally marked by terror, pain, cruelty, despair and death.
But the idealists learnt no lesson from the failure of their terrible experiments. The dreamers did not lose their faith. Instead of fading away, withered by disgust and contempt, the faith spread, and is becoming so prevalent that some observers – I among them – see it now as characterizing the West.
The Gnostics who dream on of destroying our civilization should not be ignored. What have they said and done? What are they saying now? We must pay attention. They mean it.
Jillian Becker July 14, 2013
1.These are the essays on ancient Gnostic sects in the The Atheist Conservative: How a rich shipowner affected Christianity, January 2, 2010 (on Marcion); Erotic religion, January 24, 2010 (on Carpocrates and Epiphanes); The father of all heresy, February 23, 2010 (on Simon Magus and Menander); Mani and Manicheism, May 9, 2010; Valentinus, February 14, 2011; Holy snakes, March 24, 2013 (on the Ophites); The sinning Jesus, the laughing Christ, and the Big Bang of Basilides, April 6, 2013. See also Gnosticism: what is it?, March 3, 2013.
2. These are the essays on Gnosticism in the Middle Ages: Hot in the land of Hum, October 14, 2010 (on the Bugomils); The heretics of Languedoc, May 1, 2011 (on the Cathars). In the Bugomils’ case, their resistance was maintained against both the Catholic Church and the Orthodox Church.
3. Iran is working to become a nuclear-armed power, and has threatened Israel with total destruction.
4. The Syrian dictator Bashar Assad, like his father before him, is notorious for the oppression, torture, and mass killing of tens of thousands of his own people.
5. David Solway, Living in a Backwards World, frontpagemag.com, July 2, 2013.
6. The World Turned Upside Down: The Global Battle Over God, Truth and Power, by Melanie Phillips, Encounter Books, New York, 2010.
7. Daniel Greenfield, Time Mag: Muslim Terror No, Buddhist Terror Yes, in The Point, frontpagemag.com, July 11, 2013.
This story of genuine heroism is by Daniel Greenfield, from his website Sultan Knish. We quote it almost in full:
Irena Sendler was a young Polish social worker when the war broke out in 1939. [Although she was not Jewish] she became active in the Zegota* underground and helped forge documents that would allow Jews to go into hiding. All in all historians estimate that Sendler and other Zegota members assisted over 500 Jews during those early days of the war.
When the Warsaw ghetto was established in 1941 Sendler obtained false identity papers that allowed her to enter the ghetto as a nurse who specialized in infectious diseases. At first, her goal was to bring in food and medicines into the ghetto but as she sized up the situation, she realized that the Germans’ ultimate goal was to kill all of the ghetto Jews. Sendler began to smuggle children out of the ghetto. At first she helped remove children who were living on the street, orphaned when their parents were killed or taken away. Slowly however she changed her efforts to try to help children whose parents were still alive.
In an interview conducted over 50 years after her wartime activities Sendler told her interviewers that the memories of her encounters with the parents still gave her nightmares. “I talked the mothers out of their children….Those scenes over whether to give a child away were heart-rending. Sometimes, they wouldn’t give me the child. Their first question was, ‘What guarantee is there that the child will live?’ I said, ‘None. I don’t even know if I will get out of the ghetto alive today.”
All in all it is estimated that Sendler was able to smuggle over 2500 children out of the ghetto. She often sedated the children, especially the small ones, and carried them out in bags, luggage or toolboxes. Sometimes she hid them under her tram seat while at other times she placed them in carts covered with garbage or snarling dogs to deter the Germans from investigating further. Many of the older children were guided out of the ghetto through the sewer pipes that ran underneath the city.
Once a child had been moved to the safe side of Warsaw Sendler organized a hiding place for the child. Some of the children needed forged documents that would allow them to be placed with sympathetic families while others were taken to orphanages and convents. Sendler meticulously documented all of the names and hiding places of the children on tissue paper which she placed in glass jars and buried in her garden. Sendler hoped that the children could be reunited with their families after the war or, if not, with the Jewish community.
In October of 1943 Sendler was arrested by the Germans and taken to the notorious Pawiak prison. The Nazis tortured her and broke both of her legs but she did not reveal any information about her activities, her comrades or the whereabouts of “her” children. Sendler was scheduled to be executed but Zegota was able to bribe a German guard who released her shortly before her scheduled execution. Sendler went into hiding where she remained for the duration of the war.
Israel honored Irena Sendler as a “Righteous Gentile” in 1965.
In 1999 a group of students from Kansas City … set about recording her story. They were able to meet with her in 2003 and interview her and from that research they established a project called “Life in a Jar” which … explores the horrors of the Holocaust through the actions of [this] one brave non-Jewish individual. … They were able to create a video presentation and act out their performance about Irena Sendler in hundreds of locations.
*For more about the Zegota organization, go here.
The Left, as a whole, in the Western World, has become far more extreme in this century than it was in the last. The Socialist and “Conservative” parties of Europe, the Democratic Party of America, the universities everywhere, the media and the film industries, book publishers, song writers, judiciaries, and a slightly varying half of the voters in almost all Western countries, are predominantly of one opinion, consciously or semi-consciously, articulately or silently, that Marx and Lenin, and even (though their names may be spoken a shade more sotto voce) Stalin and Mao, were right.
This is from Front Page, by Vladimir Tismaneanu:
It has become fashionable among leftist circles to invoke a return to Lenin, to radicalism, to utopia. Among those who advocate such imperatives to “retest the communist hypothesis” one can count French philosopher Alain Badiou, a former admirer of the Khmer Rouge, and Slovene thinker, Slavoj Zizek, the new idol of Western university campuses, subject of documentary hagiographic movies, and prophet of a new phantasmagoric world revolution.
To know more about Slavoj Zizek, see our post Red alert, January 21, 2009. And to get the flavor of the man, watch the video at the foot of this post.
Did the partisans of such positions ever stop to think how it would sound a call for “retesting the Nazi hypothesis”? One must be totally oblivious to history, an incurable cynic, in order to ignore the fact that Leninism, just like National-Socialism, means political terrorism, the apotheosis of fanatical partisanship, the boundless cult of violence and nihilism, etc. In short, Leninism presupposes … the destruction of the inner man. Leninism is theoretical and practical anti-humanism.
‘The inner man” in this context means the individual for himself alone, not as a unit of “society”.
There have been conferences and symposia where Lenin is presented, in an academic context and without any trace of compassion for the millions of victims of “the great experiment”, as the philosopher of the break with an order putatively condemned by history.
The “order putatively condemned by history” is of course capitalism, or the free market. Those who condemn it and praise “the great [Communist] experiment” have not noticed that the free market has brought widespread prosperity wherever it has been allowed to, or that Lenin’s experiment, the miserable Soviet Union, failed and fell and lost the Cold War.
All in all, it is unsurprising that the prophets of violence worship Lenin. What is surprising is that intellectuals, who should have learnt from the catastrophes of the 20th century, are engaged in an endeavor driven by programmatic irresponsibility. It is simply shocking that in countries where the Leninist model was implemented, one can still read and hear hymns honoring the architect of a criminal system.
Should we be amazed by all this? What could one expect from the epigones of Georg Lukacs, the Marxist philosopher who declared … that he preferred the worst form of socialism to the best incarnation of capitalism. …
Georg Lukacs was the Hungarian Commissar, and philosopher of drama and art, on whom Jillian Becker’s character L is based in her novel L: A Novel History.
Real history does not matter for such sectarians. What does matter is the dogma to which they are faithful in total disregard of reality. … It is quite telltale that one of Hugo Chavez’s intellectual heroes was Istvan Meszaros, one of Lukacs’s former students who … has remained a flaming Marxist, faithful to the dialectical sophistries of his mentor.
An excellent example of such world-view is a recent memoir by a Romanian Marxist intellectual, Ion Ianosi, who happened to be deeply involved for long stretches of time in the ideologization of the country’s culture during communism. The volume’s title is My International. Some critics glorify the book as testimony of heartfelt sincerity. What is missing in those more than 800 pages is an honest analysis of Bolshevism as justification of social genocide. Ion Ianosi seemingly excels on topics such as “Marx and Art”, “Lenin and Art”, pretty much the same fields for which his expertise was called upon during his activity within the Romanian communist party’s Agitprop. But Ianosi shies away from trying his expert pen on topics such as the crimes against humanity inspired by the Marxist-Leninist ideology.
Even before the Bolsheviks’ coming into power, it was clear that Lenin was a fanatical propagandist, a utopian ideologue fixated on social purity and purification, an heir to Robespierre and St. Just, but no philosopher. Philosophy implies doubt and Lenin was the man without doubts. …
Lenin was the practitioner of a simplistic, partisan, and exclusivist philosophy. He rejected emphatically any possibility for a middle path, of a tertium datur between what he called “bourgeois ideology” and the “proletarian” one.
We at TAC are all for “bourgeois ideology”, if the bourgeoisie as such – the successful middle class – can be said to have such a dusty thing as an ideology. We value the middle class, anyway, above the others, because out of it has come almost every one of those men (and handful of women) who have advanced our civilization and augmented the glory of our culture in the last five hundred years. (Though also most of those who’ve done our civilization the worst harm, such as Marx, Lenin, Lukacs …)
Lenin’s Manichaeism [bourgeois bad, proletarian good] was inexorable. For Lenin and his followers, ideas were (are) always the manifestation of class interests. … This is the meaning of a notion essential for the Leninist conception about ideas, ideologies and philosophical consciousness: partiinost – partisanship, class position, militant commitment, total and abject subordination to the party line.
Leninism is a revolutionary doctrine that sanctifies political violence and condemns entire social categories to state-engineered extinction. It is … rooted in the visceral contempt for the rule of law, legality, and the universality of human rights. “Back to Lenin” means a return to barbarism, blindness, and murder.
We are not enamored of the phrase “human rights”. We prefer to speak of human freedom, which we suppose is what Professor Tismaneanu, who has lived under Communism in Romania, probably means.
Now here’s Slavoj Zizek. He starts at about the 2 minute mark. Don’t expect to be rewarded for over 15 minutes of paying attention with any impressive ideas. He says nothing much, but with strong emphasis, and what he does say is notably wrong. For instance, that Norway is intolerant of immigrants! (Go here to test this notion, and to any other of Bruce Bawer’s numerous articles on the same subject.) He thinks the major political groupings in Europe are now the “capitalist anti-immigrants” on one side and the [Islamic] immigrants on the other. (Would it were so! ) He calls himself a Leftist, though oddly declaring that in America there is “an excess of anti-capitalism”; calls Fox News “the enemy”; and implies that the worst problem facing mankind is … you guessed it … global-warming.
Determined violent killers who cannot get guns will not refrain from killing; they’ll use less efficient weapons, such as knives or clubs, and so in all probability make the killing slower and more painful.
The answer to anti-gun fever is that it isn’t the gun that kills but the person who shoots with it.
Here the case is well argued by Daniel Greenfield writing at his website Sultan Knish:
Every day another one of the stories comes in. A teacher panicked by a plastic gun, an army man on a cupcake, a t-shirt, a pop tart chewed into the shape of a gun or a finger gun hits the panic button. Supensions and lectures quickly follow as the latest threat to the gun-free zone, usually in the form of a little boy, is tackled to the ground and lectured to within an inch of his life.
There are some very stupid people in charge of schools!
Tellingly these incidents rarely take place in the inner city schools where teenage gang members walk through metal detectors at the start of the day. The safety officers in those schools, big weary men with eyes that look everywhere at once, don’t waste their time on toys. Not unless those toys are full-size, painted black and filed down to look like real guns.
It’s usually the schools where a shooting is wholly unlikely; where gun violence is not a daily reality, but an unlikely convergence of horror, that institutional vigilance hits an irrational peak as every school imagines that it could be the next Columbine or the next Sandy Hook.
The NRA’s initial proposal of armed school guards was met with an irrational chorus of protests. More guns aren’t the answer, was the cry. And the leading crier was the White House’s expert skeet shooter. … The problem was not the man, it was the gun. Get rid of the guns and you stop the killing. Schools across the country are banning not [only] the gun, but the idea of the gun. It is a conceptual prohibition that is meant to push away the threat of gun violence by eliminating any mention of the G word. Gun-free zones mean places where guns cannot be mentioned, depicted or even symbolized as if the refusal to concede the existence of a firearm will eliminate the threat of it being used on the premises.
This isn’t a precautionary attitude, but a pacifist one. Gun horror is not a productive emotion, but learned helplessness disguised as moral superiority. Rather than teaching children to hate killers, schools are instead teaching them to hate guns. And reducing murders to instruments rather than morals, children are left with no sense of right and wrong, only an instinctive horror of violence.
Pacifists have always demonized armies rather than invaders. … By dealing with the object rather than the subject, they are able to avoid the question of moral responsibility. Rather than hold the Nazis, Communists or Islamists accountable for their actions, they extended a blanket condemnation over the weapons-wielders. …
While the left likes to indulge in stereotypes of gun-toting rednecks and bomb-brandishing generals, the only people who judge the worth of a man by his weapon are the pacifists, the gun-fearers and gun-hiders who mythologize weapons as black agents of evil.
To believe that there is no such thing as constructive violence is to reject free will. Without accepting the necessity of constructive violence, there is no good and evil, only armed men and unarmed men. Without constructive violence, two boys playing cops and robbers in the schoolyard are not acting out a childish morality play, they are becoming desensitized to murder …
If there is no such thing as constructive violence, then the police officer is not the solution to crime, he is part of the cycle of violence. And if that cycle of violence does not begin with a man choosing to use a gun for good or evil, then it must begin with the gun. The man becomes the object and the gun becomes the subject. American ICBMs become just as bad as Russian ballistic missiles. An Israeli soldier killing a suicide bomber is just as bad as the terrorist. There are no good guys with guns. To have a gun is to be the bad guy.
For decades the gun-control lobby has brandished assault rifles at press conferences and spent more time describing their killing power than their manufacturers have. The rifle has been upgraded to the assault rifle and now, in the latest Orwellian vernacular used by the White House and the entire media pyramid beneath it, weapons of war. …
Shootings in America are not caused by guns, they are caused by crime. Guns really do not walk off store shelves and go on killing sprees. That’s what criminals are for. But the trouble with that discussion is that it takes us into moral territory. … We have to ask the difficult question of what does kill people.
It’s a bigger question than just Adam Lanza pulling the trigger in a classroom full of children. It is a big question that encompasses the Nazi gas chambers and the Soviet gulags, the Rape of Nanking and September 11. It is a question as big as all of human history.
Pacifists once used to be able to address such questions, but they have become obsessed with the technology of violence … ,[which] is largely beside the point. Guns do not motivate people to kill. …
Some of history’s worst massacres happened long before firearms became useful for more than scaring off peasants. The heavily armed Americans of the 50s had lower per capita murder rates than medieval London. It isn’t the gun that makes the killer. It’s not the hand that kills, but the mind.
The gun-free society has little interest in individuals. Its technocratic philosopher-kings want big and comprehensive solutions. Their answer to gun violence is to feed a horror of guns. Their answer to obesity is to ban sodas. Their solutions invariably miss the point by treating people like objects and objects like people.
In the Middle Ages, rats were put on trial for eating crops. Today we put guns on trial for killing people.
The left has tried to reduce people to economics, to class and then race, gender and sexual orientation. It has done its best to reduce people to the sum of their parts and then to tinker with those parts and it has failed badly. The best testimony of its … failure is that the worst pockets of gun violence are in urban areas that have been under the influence of their sociologists, urban planners, psychologists, social justice activists, community organizers and political rope-pullers for generations. And what have those areas brought forth except malaise, despair, blight and murder?
Banning guns will do as much for those areas as banning drugs did. …
The gun-control activists drew the wrong lesson from [the murder of children at Sandy Hook school in] Newtown as they drew the wrong lessons from WW2 and September 11. The lesson is not that weapons are bad, the lesson is that people in the grip of evil ideas are capable of unimaginable horrors regardless of the tools at their disposal. A single man can kill a classroom full of children with a gun and a few men can kill thousands with a few box cutters. It isn’t the tool that matters. It’s the man.
Unwishing the gun brings us back to the sword. Unwishing the sword brings us back to the spear. Unwishing the spear brings us back to the stone club. And what then? When every weapon that ever existed or will exist is undone, all that remains is the deadliest weapon of all. The mind of man.
The gun, the sword, the spear and the club took countless lives and saved countless lives. Civilization has always balanced on a future made possible by little boys playing cops and robbers and playing with little green army men. They can either grow up to be the protectors of the future or the frightened men who will stand aside and do nothing when they hear the screams begin to come because they have been told that all violence is evil.
Theodore Shoebat has an article at Front Page making an important point: that Islam and Environmentalism are both collectivist ideologies, both of them anti-humanist and both of them deplorable. With most of what he says I agree.
Where I disagree with him is in his conclusion: that it is therefore better to be Christian.
Christianity has been a collectivist, totalitarian movement, and (I suspect) would be again if it could. While it is less oppressive than other ideologies in our time, its doctrines are no more true. And its morality, if not inhumane, is inhuman; if not anti-humanist, anti-human. Who can love everyone else? Does everyone deserve to be loved? Is forgiveness just? Was it perhaps the setting of unrealistic ethical goals that made the churches, both Catholic and Protestant, so cruel in their powerful past?
I expressed my opinions and quite a few disagreed with me, some so strongly that they condemned me to Hell.
The argument can be found in the Comments on the Shoebat article here.
Perhaps some of our readers may feel moved to join in – preferably on our own Comments page, but if under the Shoebat article, please let us know and give us the link.
Jillian Becker January 20, 2013