God Save us from the Fury of the Northmen…

The Danewirk (hattip Biopix)

There’s more cool news from Denmark.  Back in the day of Charlemagne, there was a wall across the base of their peninsula with only one gate in it.  Ten feet thick and 19 miles long, the Danevirke, or “Work of the Danes” is the largest earthwork in northern Europe.  According to Germany’s Spiegel, after seaching for it for a century, archeologist have now found the “gateway to the Viking empire.”

The “Reconciliation” of Stalin and Trotsky

Trotsky was perhaps the brightest, and certainly the most readable, of the old Bolsheviks. However, unlike Bukharin and several other former comrades, he has never been formally rehabilitated, perhaps because he was never tried, but simply murdered at the behest of Stalin. According to an article that just appeared in The Moscow News, at least a part of the Russian left is now considering a “reconciliation” between the two. It quotes Darya Mitina, one of the leaders of the Russian Communist Youth and a former State Duma deputy to the effect that,

It is my dream to once see a memorial in a quiet part of Moscow, depicting Trotsky and Stalin sitting across from each other.

That would certainly justify a famous remark by Karl Marx,

History repeats itself, first as tragedy, second as farce.

The proponents of such a “rehabilitation” would do well to actually read Trotsky, starting, perhaps, with “The Stalin School of Falsification.” Sometimes he could be remarkably prophetic. Here’s what he had to say about the historical fate of Communism in “In Defense of Marxism,” a collection of his letters and articles published shortly after he was murdered by Stalin in 1940.

If, however, it is conceded that the present war (WWII) will provoke not revolution but a decline of the proletariat, then there remains another alternative: the further decay of monopoly capitalism, its further fusion with the state and the replacement of democracy wherever it still remained by a totalitarian regime. The inability of the proletariat to take into its hands the leadership of society could actually lead under these conditions to the growth of a new exploiting class from the Bonapartist fascist bureaucracy. This would be, according to all indications, a regime of decline, signalizing the eclipse of civilisation.

Then it would be necessary in retrospect to establish that in its fundamental traits the present USSR was the precursor of a new exploiting regime on an international scale.

If (this) prognosis proves to be correct, then, of course, the bureaucracy will become a new exploiting class. However onerous this perspective may be, if the world proletariat should actually prove incapable of fulfilling the mission placed upon it by the course of development, nothing else would remain except only to recognize that the socialist program, based on the internal contradictions of capitalist society, ended as a Utopia.

“Ended in a Utopia” could be said of many revolutions, and Stalin was not unique.  Revolutionary euphoria is a perfect vehicle to power for unscrupulous leaders who care more about personal aggrandizement than noble ideals.  You say you want a revolution?  Be careful who you pick to lead it.

Slavery and Fanny Kemble’s Journal

Google Books is one of several wonderful resources a click away on the Google home page.  You can find almost any book of any significance printed prior to 1922 there in digital form.  One of them is the Journal of Fanny Kemble, an English actress who married an American on a visit to this country.  When he inherited a large plantation in Georgia worked by slaves, she insisted over his objections on moving there and witnessing the system for herself.  Her Journal, written in the form of letters to a northern friend that were never sent, was the result.  Its descriptions of the squalor and misery of slavery exploded the myth of the “happy negroes” in the antebellum South and, published in England at a critical point in our Civil War, did much to prevent Great Britain from siding with the Confederacy.  A brilliant woman who eventually divorced her husband and took up the abolitionist cause, she analyzed the reasons for the demoralization, not only of blacks, but of their white masters as well caused by the South’s “peculiar institution” with rare insight.  I recommend the book to anyone who wants to get a closer look at the ugly face of slavery than the dispassionate descriptions in history books, or who needs yet one more data point confirming what the Civil War was really all about.  You can find it here.

Fanny Kemble

Minnesota in 1854: An Account by a Remarkable Englishman

The easy availability of a vast library of books is not the least of the Internet’s many gifts. If you find a reference to some interesting volume published before 1922, you are more than likely to find it among the online collection at Google books. Recently, for example, I happened to see a reference to an account of the Earl of Elgin’s mission to China and Japan in the years 1857-59 by one Laurence Oliphant. It was mentioned in one of the great British literary reviews of the 19th century, and described in such favorable terms as to pique my interest. In searching the author’s name at Google Books, I found not only the work in question, but any number of others attributed to the same author, including descriptions of travel in the southern regions of Russia, describing conditions there in 1852, just before the onset of the Crimean War, Palestine, and of no small interest to myself, as I grew up in Wisconsin, an account of an expedition through Canada to our neighbor state of Minnesota by way of Lake Superior in 1854.

I was pleased to find the book as entertaining and skillfully written as the earlier work about the Far East described in the British review, and highly recommend it to the attention of the interested reader. There are many insightful comments about social, economic, and political conditions in the U.S. at the time. Midwesterners will enjoy the many details and anecdotes about the rough and ready life in Wisconsin and Minnesota at a time when the region was still considered the “far west.”

For example, when Oliphant and his three companions climbed off their steamer at Superior, Wisconsin, they discovered that the only hotel in town was a large barn, which doubled as a carpenter shop and land office. Guests were expected to bring their own shavings to sleep on, should they be lucky enough to find an unoccupied spot. The author gives an interesting account of an expedition with a local realtor to have a look at some promising building lots in the growing metropolis:

…we commenced cutting our way with billhooks through the dense forest, which he called Third Avenue, or the fashionable quarter, until we got to the bed of a rivulet, down which we turned through tangled underwood (by name West Street), until it lost itself in a bog, which was the principal square, upon the other side of which, covered with almost impenetrable bush, was the site of our lots.

Oliphant goes on to describe a harrowing journey with two Canadian voyageurs in a birch bark canoe through swamps and over rapids to the headwaters of the Mississippi, from which they descended to St. Paul, the up and coming capital of the Minnesota territory. They were pleased to find it a great deal more civilized than Superior, with a hotel that was passable, even by European standards. Oliphant recounts that the guests would rush through their evening meal in typical American fashion. The process of digestion, however, was another matter. The men would retire to the front porch, where they would lean back in chairs, criticize the passers-by, and pontificate on the politics of the day at their leisure.

Among the topics of conversation was the issue of slavery, and while latter day Marxists and sentimental writers about “southern heritage” have “proved” that the Civil War was not really about slavery using any number of facile and unconvincing arguments, there was no confusion about the matter at the time, whether among opponents or proponents of slavery or European observers. Oliphant described an exchange on the subject between an eastern Yankee and a scowling Texan, and observed,

Whatever may be the views of Americans upon the great question of slavery, which seems destined, before long, to split the Union, they do not scruple to avow themselves annexationists.

The great question of slavery will lead to an explosion which it is to be hoped will not terminate in a Kilkenny-cat process.

The author and his friends took a river steamboat to Galena, Illinois, a point which was already connected to the rest of the country by rail. Apropos railroads, he notes in passing,

…we have no business to question the engineering performances in a country in which there are already 21,310 miles of railway laid down, or about 2500 miles more than the whole of the rest of the world put together.

The story of Oliphant doesn’t end with travel stories. Strangely enough, this obviously intelligent and articulate writer later went completely off the deep end as an adherent of the then-fashionable “spiritualist” craze. Among the collection of his works available at Google Books, one will also find a remarkable production entitled, “Scientific Religion, or Higher Possibilities of Life and Practice through the Operation of Natural Forces.” Published in 1888, it is full of revelations about “dynaspheric forces, the vital atomic interactions between the living and the dead, the transmutation of material forces by conversion of moral particles, Magnetic Conditions in the Holy Land,” and any number of similar ravings, all of which have so far failed in their author’s evident intent of enlightening future generations.

Those who pique themselves on the supposedly high intelligence of humankind would do well to read such stuff occasionally. Oliphant was a man of no mean intellect, possessed of remarkable insight and powers of analysis in his description of life in the United States of his time, and the political affairs then current. He also published ravings about “spiritual forces” that even a child would laugh at today. Those who consider themselves infallible would do well to recall that they belong to the same species (starting, of course, with me).

Steamboats docked at St. Paul, 1858

Of Democrats, Republicans, and the Liquidation of Liberty

The values of the Enlightenment can be summed up in one word; Liberty. The term includes freedom of thought and freedom of action, the latter freedom precluding only acts that physically harm others. The American Revolution represented a remarkable and, it would seem, historically anomalous victory of Liberty. Liberty is no more a good in itself than any other human value. I must admit, however, that I have an emotional attachment to it, and will regret its passing for what one might call sentimental reasons. In fact, we may be witnessing its demise.

Both of the great political parties in the United States embrace Liberty as a slogan. Both promote policies that assume its liquidation. The Democrats promote the cancerous expansion of state power. As the greatest and most consistent proponent of Liberty among our founding fathers, Thomas Paine, put it, “That government is best which governs least,” and “There are men in all ages who mean to govern well, but they mean to govern. They promise to be good masters, but they mean to be masters.” Today, the Democrats represent the polar opposite of his point of view regarding government. In an earlier post, I quoted Benjamin Franklin’s response to a scornful attack on the American Revolution in a letter from some of our British enemies:

The weight, therefore, of an independent empire, which you seem certain of our inability to bear, will not be so great as you imagine; the expense of our civil government we have always borne, and can easily bear, because it is small. A virtuous and laborious people may be cheaply governed, determining, as we do, to have no offices of profit, nor any sinecures, or useless appointments, so common in ancient or corrupted states. We can govern ourselves a year for the sum you pay in a single department, for what one jobbing contractor, by the favour of a minister, can cheat you out of in a single article.

Today, the Democrats are but the latter day incarnation of the evil Franklin and Paine recognized so clearly.

As for the Republicans, never has a party brayed the word “Liberty” so loudly while so actively subverting it in practice. They demand torture, imprisonment without trial, and punishment without due process of law for anyone they choose to call a terrorist, all in the name of “security.” When it comes to freedom of conscience, they have become the mirror images of the British Tories who were the great enemies of our Revolution. As I write this, their demands for the liquidation of that freedom are becoming ever more explicit. Consider, for example, these words in the latest platform of the Republican Party in the state of Maine:

Reassert the principle that “Freedom of Religion” does not mean “freedom from religion.”

As if to punctuate the absurdity of this remarkable version of “Freedom of Religion,” the authors of the Maine platform actually quote Jefferson in the same document.  If ever a man was thoroughly and diametrically opposed to everything today’s Republicans stand for in matters of religion, it was Jefferson. 

It may be that Liberty can only exist in a state of unstable equilibrium in human societies. If so, it had a good run in America.  To the extent that I experienced it, I count myself fortunate.

Thomas Paine

Ben Franklin on Nationalized Health Care

In 1778, while serving as Minister of the Continental Congress to the French government, Benjamin Franklin received an insulting anonymous letter from some British “gentlemen,” expressing contempt for the American Revolution and the scorn felt by ruling elites in all ages for the common people. His answer was interesting in the context of the current debate over nationalized health care. An excerpt:

The weight, therefore, of an independent empire, which you seem certain of our inability to bear, will not be so great as you imagine; the expense of our civil government we have always borne, and can easily bear, because it is small. A virtuous and laborious people may be cheaply governed, determining, as we do, to have no offices of profit, nor any sinecures, or useless appointments, so common in ancient or corrupted states. We can govern ourselves a year for the sum you pay in a single department, for what one jobbing contractor, by the favour of a minister, can cheat you out of in a single article.

We’ve wandered far from the vision of our Founding Fathers, haven’t we? They valued Liberty. Today the sine qua non is Security, not Liberty, whether for “liberals” or “conservatives.” The left would secure Security with state power. The right would secure it with torture, indefinite detention without trial, and the assumption that “terrorists” are guilty until proven innocent.

The Civil War, Slavery, and Historical Revisionism

Historical revisionists abound in our day. From 911 Truthers to Holocaust deniers, they are out there busily plying their trade, re-crafting historical events to make them fit whatever narrative happens to tickle their fancy. Many of them end up actually believing their modified versions of reality. Instead of seeking the truth, they imagine they already “know” the truth before they start the search. As a result, they become victims of what philosopher Nassim Taleb calls “confirmation bias.” In his words, “By a mental mechanism I call naive empiricism, we have a natural tendency to look for instances that confirm our story and our vision of the world – these instances are always easy to find. Alas, with tools, and fools, anything can be easy to find. You take past instances that corroborate your theories and you treat them as evidence.”

The US Civil War must certainly rank near the top when it comes to “most revised” historical events. It has been sliced and diced to fit the narratives of everyone from southern schoolmarms in the 1920’s, whose continued employment depended on their ability to demonstrate to their students that their heroic granddads were fighting for a cause more noble than chattel slavery, to Marxist “historians,” eager to “corroborate their theories” regarding the nuances of class structure in the antebellum North and South. Like all recent historical revisionists, they have a problem; there are mounds of source material out there for anyone who cares to take the time to fact check their pet theories. I just ran across some telling examples thereof in an old copy of the “Edinburgh Review,” published in 1860. One appears in an article on the subject of serf emancipation in Russia, and reads as follows:

The subject of serf-emancipation in Russia is a very interesting one to the civilized world generally, and particularly those nations in Europe and America who have been or are vexed by the calamity of Negro slavery. Those who have abolished that slavery speak confidently of the practicability of emancipating the serfs of Russia; while, in the United States, where the very existence of the Republic now immediately depends on the approaching settlement of the slavery question, the two sections of the nation are respectively triumphing in the avowed intention of the Russian Emperor to emancipate the serfs, and in the obvious difficulty which attends the operation.

In a later article about the presidency of Mr. Buchanan, one finds much more in a similar vein.  For example:

Buchanan was elected in the interest of the (slaveholding) minority; and he lost no time in intimating that his policy would be regulated in favour of that interest. If this appears astonishing, we can only remind our readers that the Republican Party of the present day was then in its infancy; and that of the 20,000,000 of non-slaveholders, the larger portion were politically paralyzed by fear; – fear of an explosion of the Union; fear for their commerce; fear of the disgrace of civil war.

On Mr. Buchanan’s accession to office, therefore, the struggles of many parties had just been converted into a distinct and circumscribed conflict between two, – the Northern and Southern or the Anti-slavery and Pro slavery parties.

Several Southern States had, throughout the Presidential election, propounded schemes of marching on Washington, in case of Colonel Fremont’s (Republican Presidential candidate in 1856) success, seizing the archives, and assuming the government and bringing the political quarrel to the issue of civil war.

By the testimony of all parties, the election orators of the South were answerable for the disorders of the autumn and winter of 1857. They had made speeches to multitudes throughout the Slave States, in which they had dwelt on the certainty of the abolition of slavery if Fremont were elected. They insisted on the menacing appearance of the Republican party, and the necessity of every Southern man exerting himself, if the planters would not see the property and their domestic authority wrenched from their grasp.

We see in Southern newspapers white and black lists of Northern mercantile firms, the members of which are set down by guess as pro or anti-slavery;… The mails are searched for matter of an incendiary (anti-slavery) character.

The North protests against the pro-slavery legislation of late years, and supplies an organisation to agitate for the dissolution and reconstitution of the Union; and at the same time several Southern States are openly proposing to secede from the Union.

Thus far, recent Presidents have lent their whole force to the attempt to spread the fatal institution of slavery over the whole Union; and the question now is whether this policy shall be pushed forward or reversed. This alternative has swallowed up all political subdivisions, and has left the stage clear for the conflict of the Democratic and Republican parties on a definite question.

It is universally known that the Democratic party, deeply divided before, gave way altogether at the Charleston Convention; and that the slaveholders who do not look beyond preserving slavery or perishing in the attempt to secede from the Union have nominated a candidate in the person of Mr. Breckinridge.

and finally, there are these prophetic words;

The “irrepressible conflict” indicated by Mr. Seward must be encountered and dealt with in one way or another. The Slave Statesmen persist in supposing this to mean civil war thrust upon the South by a tyrannical majority in the North; while the North always understood the expression to refer to the eternal opposition of the principles of free and despotic institutions. The man who might so preside over the struggle as to bring it to a favorable issue would be the true comrade of Washington. Such a man is nowhere recognised at present.

Now we recognize that man. 

The Edinburgh Review was the premier “liberal” British journal of the first half of the 19th century, but one can find similar allusions to the possibility that the American Union may break apart over the issue of slavery in its “conservative” twin, the Quarterly Review.  The Americans themselves were no more confused about the matter before the war than the Europeans.  Read the texts of the state and county proclamations calling for secession in the South, and the decisive significance of slavery is obvious.  Here’s an example from one Virginia county’s Call for Secession:

Owing to a spirit of pharasaical fanaticism prevailing in the North in reference to the institution of slavery, incited by foreign emissaries and fostered by corrupt political demagogues in search of power and place, a feeling has been aroused between the people of the two sections, of what was once a common country, which of itself would almost preclude the administration of a united government in harmony.

John C. Calhoun, perhaps the greatest southern politician of them all, began his final speech before the Senate in 1850 with the line, “I have, senators, believed from the first that the agitation of the subject of slavery would, if not prevented by some timely and effective measure, end in disunion.”  When it came to the significance of slavery, politicians in the North were in cordial agreement with Calhoun.  Read the northern newspapers of the time, and you’ll find they’re no more “confused” about the role of slavery in the breakup of the Union than their colleagues in the South.  In short, then, European liberals believed the decisive issue was slavery, European conservatives believed the decisive issue was slavery, citizens in the North believed the decisive issue was slavery, citizens in the South believed the decisive issue was slavery, and virtually anyone else alive at the time who happened to take a passing interest in the subject believed the decisive issue was slavery, albeit southern planters occasionally embellished their pronunciamentos with references to such noble causes as “states’ rights” and “liberty,” perhaps with some perfunctory grumbling about the tariff thrown in for good measure.

One can but lament the fact that the southern schoolmarms and Marxist scholars of the 20th century were born too late to explain the “real” reasons for the Civil War to this benighted generation.  The process goes on in our own day.  Consider, for example, the periodic European outbursts of anti-Americanism, the most recent, and probably the most violent of which began metastasizing following the collapse of the Soviet Union, and reached a peak of almost incredible obsessiveness and fury at some point in the Bush Administration.  To any nascent Ph.D. in sociology who cares to study the phenomena, I suggest finding all the references to US historical events in the top two or three news magazines or newspapers in a broad sample of western European states during the decade from, say, 1998 to 2008.  Categorize them into the categories “negative” and “positive,” and see what you find.  I rather suspect that all but a vanishingly small remnant will “confirm their story and their vision of the world” that the United States is an evil empire.

Would you study history?  Don’t fail to look at the source material.  If your history was written by a journalist, heaven help you.

Of Niall Ferguson, Objective Criticism, and European Hatemongers

There has, of course, always been an undercurrent of anti-Americanism in European society. Our rapid expansion across the continent and rise as a potential competitor, our form of government, our heterogeneous mixture of races and ethnic groups, and religious idiosyncrasies, our geographic distance, and many other factors have acted to reinforce the sense that Americans were “others.” Our brains are hard-wired to have a dual system of morality, which I have elsewhere referred to as the Amity/Enmity Complex. We reserve “good” moral behavior for those in our “in-group.” The “other,” however, is perceived as evil, unclean, and contemptible. Ask the European Jews who survived World War II how that works. The collapse of the Soviet Union reinforced the sense of our power and significance. Instead of just one among several others, for many Europeans we became “The Other.” Predictably, human nature took its course, and hatred of Americans reached new extremes.

As I happen to speak German, I was able to watch the phenomenon as it developed in that country firsthand. It became impossible to overlook when the German mass media, with Spiegel magazine in the forefront, began to discover just how lucrative it could be to feed the growing undercurrents of anti-American hate. The rest of the media soon caught on. Towards the end of the Clinton administration, the German media started becoming choked with expressions of rage, hatred, and denunciations for any number of trumped up claims of US “immorality.” Spiegel’s editors became positively obsessed with the game, to the point that it became difficult to find any news about Germany on their website mixed in with the daily dose of intemperate railing against the USA. This quasi-racist Amerika bashing went on well into the Bush administration, until a growing number of decent Germans, and the few Americans who were paying any attention, started pushing back. David of Davids Medienkritik was prominent among them, and one can find some of the more egregious and vicious attacks documented on his website.

Gradually, the word spread, and more Americans began to notice, including influential players in our own mass media. It became increasingly obvious to the “respectable” elements in the German media that, if they kept it up, they would soon enjoy reputations similar to that held by Julius Streicher and “Der Stürmer” during the Third Reich. This, of course would not do. It might seriously jeopardize their chances of raking in any future international prizes for “objective journalism.” They began moderating their tone, until today one only sees the occasional chunk of red meat still tossed out to the legions of Amerika haters.

Of course, this remarkable change in tone makes it quite obvious that the editors of Spiegel and the rest were quite conscious of the game they were playing all along. If not from that, one could detect it in the day and night difference between the occasional English articles on their site and the German stuff intended for domestic consumption. While the unabashed hatemongering was still going on unabated, however, they were quite disingenuous about it. One of their favorite phrases was “objective criticism.” Any slanted, half-baked attack on the US was fobbed off as “objective criticism.” I don’t doubt that many Germans still rationalize their hate as “objective criticism.” To them, I can only recommend that they take a look at the real thing. They need look no further than Niall Fergusons, “The War of the World.”

The book is anything but a pro-US panegyric. On the contrary, we come in for some harsh criticism touching such matters as our pervasive habit of shooting enemy prisoners of war, our bombing of civilians in World War II, our less than generous response to the European persecution of Jews and other minorities before the war, and any number of other real or perceived shortcomings. There’s more than enough to make the more thin-skinned of my countrymen squirm as they read it. To read it, however, is to learn the difference between the “objective criticism” of the hate mongers and the search for truth of a conscientious historian.

Balance is always one of the best tip offs. Ferguson is well aware of the opposing arguments on either side of the issues he discusses, and has a deep grasp of the relevant history. No one can be perfectly objective. Our world view is bound to mediate the way we perceive historical facts to a greater or lesser extent. However, Ferguson doesn’t ignore half of the facts because they conflict with a preferred narrative. History plays a much different role in the “objective criticism” of the Amerika haters. For them, it is just a sewer one wades through to pick up choice tidbits that fit the narrative. To them, its end is to villify. Facts that conflict with that end are ignored. As a result, the hater’s grasp of history is necessarily shallow. Challenge one of their choice tidbits, and it’s obvious. They never waste much time trying to defend the indefensible. They just hop ahead to the next tidbit.  Read the book and you’ll see the difference.

There is another good reason for reading “The War of the World.” In the process of demonstrating the difference between a serious history and propaganda, Ferguson has created a virtual case study of the Amity/Enmity Complex in action. Of course, the manifestations of anti-American hate referred to earlier are an excellent example of a recent manifestation of this destructive aspect of human nature. “The War of the World” chronicles many more, although Ferguson himself hasn’t grasped the connection. The book cites instance after instance of slaughter and destruction inflicted on the “other” in recent history. The Jews are, of course, the quintessential “other” of our time, and Ferguson reveals the incredible and unforgivable misery they have suffered from the irrational hatred of their neighbors, not only in Germany, but in pogroms and murders that were every bit as vicious in Russia, Poland, Ukraine, and a host of other countries. Read the litany of horror, and it may begin to dawn on you why the existence of Israel is necessary.

The Jews had plenty of company in the 20th century. Ferguson tells us of the Armenian genocide, the rape of Nanking, the slaughter of Serbs by Croats and of Moslems by Serbs, and countless other manifestations of the Complex. Read his book. Then read what Robert Ardrey, Arthur Keith, and many others have been trying to tell us since the time of Darwin about the dual system of human morality, and think about it.  Unless you’re blind. You’ll see they were right. One day, perhaps in the not too distant future, they’ll be proved right. Wait and see.

Niall Ferguson and the Amity/Enmity Complex

In earlier posts, I have noted the remarkable paradigm shift that has recently occurred in acceptance of the fact that human behavior, including moral behavior, is highly dependent on predispositions that are hard-wired in the brain. It did not come easy.  The concept of innate behavioral traits flew in the face of a good many cherished ideological myths, not the least of which was the myth of Marxism.  We have made great progress, but we have not reached our journey’s end. 

Not all the myths are dead.  Legions of psychologists, anthropologists, sociologists, theologians, philosophers, and other “experts” of every stripe are still fighting a delaying action.  They will continue to insist until the bitter end, or, to put it more concretely, until the facts finally drag them back to reality, that, while some aspects of human behavior may be innate, we are only wired to be “good” and “moral.”  Once upon a time they told us that, because the “gentle” chimpanzee was our closest relative in the animal kingdom, then, obviously, our nature was to be “gentle” and “unaggressive” as well.  When it turned out that, after all, the chimpanzee is not as “gentle” and “unaggressive” as first imagined, and, in fact, displays some character traits that are distinctly politically incorrect, the hapless beast was tossed overboard in favor of today’s favorite, the lately fashionable bonobo.  The bonobo, we are told, is a paragon of cooperative behavior, with sexual habits that are in perfect harmony with the most advanced views on the topic.  In a word, we have made progress, but only partial progress.  Instead of being fully buried, our heads are now only half buried in the sand.   

All this gushing over bonobos ignores some hard facts.  Among them is the Amity/Enmity Complex.  As I noted in an earlier post, Robert Ardrey once described the Complex as

…the resolution of a paradox posed by Darwin, solved by Wallace, explored by Spencer and Sumner, revived and extended by Keith, and for the last twenty years cast aside under the pretense it does not exist. The paradox may be simply stated: If the evolutionary process is a merciless struggle among individuals to survive, with natural selection determining the fittest, then how could such human qualities as altruism, loyalty, charity, and mercy have ever come into existence? If Darwinian evolution presents a picture of dog eat dog, then how did dogs ever get together?

…What seems to have occurred to no one, excepting possibly (Arthur) Keith, is that the animal is a moral being, and that human morality is a simple evolutionary extension of a form of conduct which has existed in nature for many hundreds of millions of years. But unless we inspect both the history of the falsehood and the history of the truth, we shall not in least part grasp our contemporary predicament.

…Human nature has a dual constitution; to hate as well as to love are parts of it; and conscience may enforce hate as a duty just as it enforces the duty of love. Conscience has a two-fold role in the soldier: it is his duty to save and protect his own people and equally his duty to destroy their enemies… Thus conscience serves both codes of group behavior; it gives sanction to practices of the code of enmity as well as the code of amity.

It does not take a mental giant to figure out how the predisposition to acquire such a dual morality would have promoted the survival of ancestral humans.  It served to spread populations out, optimizing their exploitation of available territory.  Ardrey has included several interesting descriptions of related behavior in other primate species in his books.  At a time when we possessed only crude weapons, the survival value of enmity between adjoining groups was enhanced by the fact that it was unlikely to have lethal consequences.  Times have changed.  Our weapons are no longer crude.

The complex is the fundamental human behavioral trait behind such “isms” and other related evils as racism, anti-Semitism, homophobia, xenophobia, and religious bigotry.  However, rather than admit something as unpleasant as an innate behavioral trait that might predispose us to be other than perfect angels, we have refused to accept the obvious.  The obvious is that the enmity half of the Amity/Enmity Complex is the unifying fact that explains all these behaviors.  Rather than accept it, we have instead experienced the devastating effects of each of these “isms” in turn, only giving them a name that associates them with “evil” after the fact.  Would it not be better to understand the underlying phenomenon than to continue on this eternal treadmill, constantly closing the barn door after the animals have already fled?  There have been many Cassandras among us since the time of Darwin, thinkers who pointed to the abundant evidence for the existence of the Complex, and the dangers of ignoring its existence.  One would think that, if the preceding centuries of violence and warfare were not enough, the scales would surely have dropped from the eyes of even the most stubborn doubters after the genocide and mass slaughter of the 20th century.  Alas, bonobos are still in fashion, and we’re still not quite there yet.

I remain optimistic, however.  I have witnessed the paradigm shift referred to above in my lifetime.  The other shoe will eventually fall.  Facts are stubborn things.  They don’t go away, and we continue to accumulate them.  The Amity/Enmity complex is a fact.  As long as we retain the freedom to inquire and to research the truth, it will become, like innate human behavior, a fact that is increasingly difficult, and finally, impossible to ignore.  It may be that we will have to beat the last, recalcitrant, “progressive” psychologist over the head with the last quantum fluctuation in the last electron in the last molecule in the final neuron that proves, once and for all, that the Complex is real, but one day he, too, will be dragged kicking and screaming back into the real world. 

Meanwhile, the manifestations of the Complex, countless as they are in our history, remain obvious to anyone with a mind open enough to look at them.  Besides much else that recommends it to the interested reader, there are many interesting examples in Niall Ferguson’s book, “The War of the World.”  For example, referring to anti-Semitic pogroms in pre-WWI Russia:

What happened between 1903 and 1906 was quite different in character… The catalyst was a classic “blood libel”, prompted by the discovery of the corpse of a young boy,…In the violence that ensued, hundreds of shops and homes were looted or burned. This time, however, many more people were killed… Between October 31 and November 11 there were pogroms in 660 different plances; more than 800 Jews were killed.

To the persecution of the “bourgeoisie” in the Russian Civil War:

The Bolshevik newspaper Krasnaya Gazeta declared: “Without mercy, without sparing, we will kill our enemies in scores of hundreds. let them be thousands, let them drown themselves in their own blood… let there be bloods of blood of the bourgeoisie – more blood, as much as possible.”… Between 1918 and 1920 as many as 300,000 such political executions were carried out.

and, finally, to the genocide committed against the Armenians by the Turks:

Like the Jews in Central and Eastern Europe, the Armenians were doubly vulnerable: not only a religious minority, but also a relatively wealthy group… In the mid-1890s irregular Kurdish troops had been unleashed against Armenian villages as the Ottoman authorities tried to reassert the Armenians’ subordinate status as infidel dhimmis, or non-Muslim citizens. The American ambassador estimated the number of people killed at more than 37,000… The murderous campaign launched against the Armenians from 1915 to 1918 was qualitatively different, however; so much so that it is now widely acknowledged to have been the first true genocide… the men and boys older than 10 were massacred… The number of Armenian men, women and children who were killed or died prematurely may have been even higher than a million, a huge proportion of a pre-war population that numbered, at the very most, 2.4 million.

Is it really so hard to see the common thread here?  Is the truth really so difficult to recognize and accept?  The damage we have done to ourselves boggles the mind.  One day we will learn to understand ourselves, and grasp the reasons why we do these things.  May that day come sooner rather than later.

Hugh Thomas’ “The Spanish Civil War”

I just reread Hugh Thomas’ “The Spanish Civil War” after a lapse of many years. Thomas has the ability, rare in our times, to write histories peopled by human beings, rather than good guys and bad guys. In this book he portrays an event that is still well within living memory, but seems as remote as the middle ages. It is well worth reading, if only to recall what human beings are capable of. It was a war marked by furious ideological passions, a version in miniature of the titanic struggle between fascism and Communism that was to follow it. Especially in the beginning, but throughout the war, both sides systematically hunted down and shot any person of talent they had any reason to believe might favor the other side. Many tens of thousands of Spain’s best and brightest were squandered in this national decapitation that is such a trademark of the 20th century, mimicking the even more devastating self-immolation that reached its peak of fury in the Soviet Union at the same time, and decades later in Cambodia. Imagine what it would be like if people in a town 20 or 30 miles from yours grabbed weapons, climbed onto trucks and drove to where you live, and then began systematically going door to door, shooting down 100’s of your neighbors for the flimsiest of reasons, including pure malice and personal revenge. That’s what it was like. We forget such events at our peril. They are still quite recent, and could easily happen again.

One wonders how many of the later dictators of central and South America were “inspired” by Franco and his fascists. After all, in the end, he “won,” in the sense that his will prevailed. How many of the organizers of death squads, the “revolutionaries” who murdered and still murder whole villages, and the military thugs responsible for the “disappeared ones” learned their lessons from him? It’s ironic to consider what has become of his “victory,” paid for with the blood of so many of Spain’s most talented children.  Today she is ruled by a socialist he certainly would have shot back in July or August of ‘36.  Franco posed as the defender of outraged Christianity.  Recently, I saw the Spanish film “Talk to Her,” in which one of the characters claims that those priests who don’t rape nuns are pedophiles.  The wheel of Nemesis rolls on.

There is a fine sentence in Thomas’ Epilogue that epitomizes both the war and the century:

The Spanish Civil War was the Spanish share in the tragic European breakdown of the twentieth century, in which the liberal heritage of the nineteenth century, and the sense of optimism which had lasted since the renaissance, were shattered.