Anyway, go read the whole of that earlier post if you want to get the fuller context for what follows.
He was kind enough to do that. (He made a few clarificatory revisions along the way. Those do not materially change the argument he made earlier.)
But before I got his return email, I had taken the opportunity of a long train-ride to DC yesterday to work on one of my “tabulated” commentaries– on the basis of his earlier comment, which, yes, I had myself also painstakingly reformated by then.
So what I propose to do here is first of all to paste in his (slightly revised) version of his comment, so it is now here in a main post, and then to paste in the tabulated set of my responses to that. I tried to revise that version of his text in line with the revised version he sent me, but may have failed to incorporate a couple of his–admittedly very minor– revisions.
Robert H. Consoli on the question of the ‘liberal hawks’
Hello Helena,
I
take issue with your burlesque of ‘liberal hawks’ and their reasoning. You’ve collapsed an unbelievably complex
story into several points in a diatribe.
More, you’re not describing the motives of those who made the
war but
those who simply failed to resist it.
Those who made or strongly motivated the war – the Cheneys,
the Kristols, the Perles,
etc. – had very different motivations from those which you list here. Their motives either had to do with a
millenarian dream of control of oil regions or it had to do with the
supposed
security of Israel
as seen through a Likud prism. These two motives have always been directly
opposed to each other but, for a period, they were made to appear as
though
they were instrumentalities to the same end.
There were additional motives among this top tier of war
supporters. These included things such
as a desire to use Iraq
as a test case for Supply-Side economics as Trudy Rubin has so ably
demonstrated. The desire to reward
Republican apparatchiks with sinecures in Iraq was also a motive at
this
level.
Nor should we discount the fact of simple personal corruption
among the
most powerful movers and shakers. These
are
people who
obviously see the deaths of American soldiers as a means of
lining their own pockets. I defy anyone
to show that this is too harsh.
The list which you’ve actually provided does not describe those
actors. It does apply to those among
the, shall we say it?, intelligentsia; those
whose
occupations required them to write about the war in newspapers,
magazines, and
journals. These are those who wrote, blogged or
spoke about the
war before veterans groups, foreign-affairs-oriented clubs, womens‘
groups, and service clubs. I’m referring
to the powerless opinion makers of every stripe who used moral grounds
to sell
the US‘s invasion of Iraq.
In this list you identify various aspects of that meliorism
which, like it or not, stems historically from the undoubted success of
the
western powers in opposing and then rolling back the physical and moral
destruction of Europe caused by Naziism.
Among the rank and file of everyday Americans, those who had, as
individuals, no power either to support or oppose the war through any
other
means than their individual votes, a third set of justifications was
assembled. Those justifications reduced to
simple fear. Fear of the Other, fear of Islam, fear of violence on the
part of people
with brown skins, fear of terrorism, and fear of nuclear weapons. Those who had the power to make the war
created this third tier of arguments in order to pacify the broad mass
of
Americans. You know this quite well as
you have often alluded to it. These
justifications, in their simplest and original form, consist of the
continual irresponsible
statements of Cheney, Rice, and Bush (‘the smoking gun’ statement and
many
others) which began right after 9/11/01 and continued with increasing
frequency
and vehemence right up to the actual invasion of Iraq on 3/18/03.
Therefore the list which you’ve provided applies only to a very
small
number of people and had no role in creating the war but it did have a
role in
quieting and pacifying the class of opinion makers.
In any case these motivations were
supplemental to the much more powerful motivation of simple fear.
You can barely conceal your contempt for this catalogue of
motivations. Let us see if that contempt
is deserved. In his book, The Rise of
the Vulcans, Jim Mann describes the
motivations of Wolfowitz in planning and
facilitating the invasion of Iraq. Mann
makes it clear that Wolfowitz
saw the war as a noble effort to liberate an enslaved people from a mad
tyrant. In his mind it was all one with
the Holocaust and Saddam was Hitler. Let
us go back to that time, 2002, and look at it from his perspective. Here’s Wolfowitz,
the perfect example of your points 1 and 2 and 3 and 4 and 5. Now answer this question honestly: was he wrong?
No hindsight allowed. Was Wolfowitz’s meliorism
wrong? Like the Likud
or
hate it. Likudniks
see Israel‘s
survival as the same as opposing Hitler; opposition to Arab regimes is
the same
as opposing the Holocaust. You adduce
all sorts of hypocrisies inherent in your catalog of justifications.
You’re right.
But it’s irrelevant.
If you can put yourself in Wolfowitz’s
shoes
and honestly answer that Wolfowitz was
wrong then
your catalog is sensible. I personally
don’t know how anyone can answer that way, not even you.
Looking back at it he was obviously wrong. That’s
not the point. At the time no one could
say that that was
not a noble effort. And Wolfowitz’s meliorism
is based on
that simple idea.
Where do we go from here? We can
say, as you imply, that meliorism is wrong
tout
court. That’s fine. We
can live as Jesus intended us to live when
he said ‘Blessed are the peacemakers.’
No invasion of Iraq. No
invasion of Afghanistan
(a harder case). No bombing of Kosovo (a
much harder
case). No Vietnam
(an easy case).
No WWII.
Then suppose that now Britain
is a German protectorate along with France.
We can re-think our whole post-war history
and get used to the idea of Fascism and race purity as major components
of the
modern Western political experience. Good. We also get used to the idea of the slaughter
of all the remaining Jews, Gypsies, homosexuals, and babies with birth
defects
in Europe.
European societies will be run along strictly ‘Scientific’ lines. Catholic and Protestant churches are tamed
along with their archaic moral attitudes.
Liberal democracies are a thing of the past, even in America,
since
they so disastrously failed in the between-wars period.
I guess that meliorism was good in that case.
But what makes meliorism good in
some
circumstances and not good in others? No
one knows. There is no decision
principle. As Isaiah Berlin was fond of quoting ‘Of the
crooked
timber of humanity no straight thing was ever made’.
Or, rather, I should say ‘no one person
knows’. The experience of mankind has
tended to confirm the greater reliability of decisions made on the
basis of
free exchange of views. That is,
political structures founded on the idea of open exchange of views
tend, over
the long run, to be a bit more stable than those regimes committed to a strict hierarchical flow
of information and decision-making. This
is not a panacea, of course. Decisions
made freely and in the open have been failing since at least the time
of the
Athenian’s Sicilian expedition and, probably, from long before.
To see how silly your catalog
is let us
re-phrase it in terms of an immediate situation which we can all
understand.
(1) Sometimes a person is drowning and something has to be done
to stop
it.
(2) “We”, who are well-meaning citizens of societies that
don’t believe in drowning have our
sensibilities so
exquisitely
attuned to questions
of whether drowning is right or wrong whenever it
occurs that we are uniquely positioned to discern
and understand
these situations and we have a unique responsibility
to ‘intervene’ to suppress and reverse the drowning
process.
(3) It “just so
happens” that among the many instruments of policy at our command is to
don bathing suits and get on the diving board and use all the
technology we
have which allows for:
(a) rapid entrance
into the water for a knock-out strike that can rapidly arrest the
drowning
process.
(b) they can
meanwhile limit to an absolute minimum the risks of “collateral”
damage to other swimmers.
(c) they also
obviate the need for “our side” to throw into the battle any large
numbers of life guards such as might be
expensive to raise and
maintain in the field, and might later be expected
to come back as broken people (or
drowned themselves) into our own society.
(4) And meanwhile, though
“we” the righteous rescuers continue to pay lip-service to all kinds
of ideals about human equality and the need for global institutions
like the
United Nations, still all those institutions are deeply flawed; they
are
riddled with inefficiencies and corruption and make it difficult to get
to the
pool in time to rescue actual drowning persons.
Therefore….
(5) We need to conclude, with or
without a lingering scintilla of regret, that the only way those drownings about which we are so concerned can be
prevented
in a timely fashion is through an “intervention” to be undertaken by
us (me) — and on a unilateral or otherwise non-UN basis, if need be. (And how much better if at
the same time we can redefine our language’s longstanding vocabulary to
the
extent we feel comfortable calling this anti-drowning action a
“humanitarian” intervention…)
Stated like this your points would elicit universal agreement. Would you let a person drown if you had the
power to prevent it? You would. Would you let Saddam’s thugs
torture random Iraqis if you thought it could be prevented? Would you lift a hand to save the dying Jews
of Poland? Would you…?
Would you ….?
The questions are endless and some of them are easy to answer
and some
of them are not. I might let Saddam’s
thugs continue to torture if, in order to prevent it,
I had to institute a draft. I
might
allow the murder and deportation of all Kosovars
continue if to prevent it will cost more than 100 billion dollars. Or maybe 50 billion; I’m not certain. I
might be willing to do something for Darfur if the cost is fewer
than 100 military lives and 10 billion dollars.
But if it’s 11 billion all bets are
off. Stated this way it seems immoral but
that’s
life. Every moral action has a cost and
if the cost is too high it threatens to disable the entire moral system. For example, how much should a National Guard
family in Arkansas suffer in order to
relieve
every 150 inhabitants of Darfur? An infinite amount?
A family of five vs.
150
residents of Darfur? Answer!
Maybe we could allow that family in Arkansas to be destroyed? After all, it’s the right thing to do. Or maybe not. Maybe Darfurians
have been driven off their lands since the dawn of time and there’s precious
little that we can do about
it. But if the cost to save them is less
than 150 dollars per Arkansas
or Nebraskan Guard family then maybe it’s doable.
Nor do we even get into Kierkegaard’s elaborations on the
Teleological
Suspension of the Ethical. E.g., when is
it justifiable to break the law (violate ethical principles) in order
to
prevent a greater evil? Hmmm? Kierkegaard
thought that, in the right circumstances, we could violate the Ethical
itself. For Kierkegaard all the Darfurians could go and hang themselves and we
should assist
them – if it was truly God’s will that they should do so.
That was God’s message to Abraham according
to K. And wasn’t that the argument line
in Rwanda?
All these decisions are fraught with considerations and costs. All these decisions are heavily laden with
complex historical antecedents.
To be forced to make such decisions in the face of lousy
information is
the cost of being human.
We must always make decisions in doubt and ignorance; we must
mitigate
the costs and increase the benefits. If we can.
To make a mistake is pardonable.
To fail to predict the future and lives be lost as a result is
pardonable. What’s not pardonable – and
this, I think, is what you’re angry about (along with all the rest of us) – is
to refuse to look the truth in the eye and learn from disaster.
But that’s a different list.