The roots of the Democratic Party’s foreign policy are found in WWII, the atomic bombing of Japan and militarization during the Cold War. Biden supported the Iraq War but fought for the nuclear agreement with Iran. What should we expect from his administration? Vijay Prashad joins Paul Jay on theAnalysis.news podcast.
What rulers crave most is deniability. But with the murder of the Saudi journalist Jamal Khashoggi by his own government, the poisoning of former Russian spies living in the United Kingdom, and whispers that the head of Interpol, Meng Hongwei, may have been executed in China, the curtain has been slipping more than usual of late. In Riyadh, Moscow, and even Beijing, the political class is scrambling to cover up its lethal ways.
Andrew Jackson, was a cold-blooded murderer, slaveowner, and ethnic cleanser of native Americans. For Harry Truman, the atomic bombing of Hiroshima spared him the likely high cost of invading Japan. But the second atomic bombing, of Nagasaki, was utterly indefensible and took place through sheer bureaucratic momentum: the bombing apparently occurred without Truman’s explicit order.
.. Since 1947, the deniability of presidential murder has been facilitated by the CIA, which has served as a secret army (and sometime death squad) for American presidents. The CIA has been a party to murders and mayhem in all parts of the world, with almost no oversight or accountability for its countless assassinations. It is possible, though not definitively proved, that the CIA even assassinated UN Secretary-General Dag Hammarskjöld.
.. Many mass killings by presidents have involved the conventional military. Lyndon Johnson escalated US military intervention in Vietnam on the pretext of a North Vietnamese attack in the Gulf of Tonkin that never happened. Richard Nixon went further: by carpet-bombing Vietnam, Cambodia, and Laos, he sought to instill in the Soviet Union the fear that he was an irrational leader capable of anything. (Nixon’s willingness to implement his “madman theory” is perhaps the self-fulfilling proof of his madness.) In the end, the Johnson-Nixon American war in Indochina cost millions of innocent lives. There was never a true accounting, and perhaps the opposite: plenty of precedents for later mass killings by US forces.
.. The mass killings in Iraq under George W. Bush are of course better known, because the US-led war there was made for TV. A supposedly civilized country engaged in “shock and awe” to overthrow another country’s government on utterly false pretenses. Hundreds of thousands of Iraqi civilians died as a result.
Barack Obama was widely attacked by the right for being too soft, yet he, too, notched up quite a death toll. His administration repeatedly approved drone attacks that killed not only terrorists, but also innocents and US citizens who opposed America’s bloody wars in Muslim countries. He signed the presidential finding authorizing the CIA to cooperate with Saudi Arabia in overthrowing the Syrian government. That “covert” operation (hardly discussed in the polite pages of the New York Times) led to an ongoing civil war that has resulted in hundreds of thousands of civilian deaths and millions displaced from their homes. He used NATO airstrikes to overthrow Libya’s Muammar el-Qaddafi, resulting in a failed state and ongoing violence.
.. Under Trump, the US has abetted Saudi Arabia’s mass murder (including of children) in Yemen by selling it bombs and advanced weapons with almost no awareness, oversight, or accountability by the Congress or the public. Murder committed out of view of the media is almost no longer murder at all.
When the curtain slips, as with the Khashoggi killing, we briefly see the world as it is. A Washington Post columnist is lured to a brutal death and dismembered by America’s close “ally.” The American-Israeli-Saudi big lie that Iran is at the center of global terrorism, a claim refuted by the data, is briefly threatened by the embarrassing disclosure of Khashoggi’s grisly end. Crown Prince Mohammed bin Salman, who ostensibly ordered the operation, is put in charge of the “investigation” of the case; the Saudis duly cashier a few senior officials; and Trump, a master of non-stop lies, parrots official Saudi tall tales about a rogue operation.
A few government and business leaders have postponed visits to Saudi Arabia. The list of announced withdrawals from a glitzy investment conference is a who’s who of America’s military-industrial complex: top Wall Street bankers, CEOs of major media companies, and senior officials of military contractors, such as Airbus’s defense chief.
.. Political scientists should test the following hypothesis: countries led by presidents (as in the US) and non-constitutional monarchs (as in Saudi Arabia), rather than by parliaments and prime ministers, are especially vulnerable to murderous politics. Parliaments provide no guarantees of restraint, but one-man rule in foreign policy, as in the US and Saudi Arabia, almost guarantees massive bloodletting.
For example, John Hersey’s piece “Hiroshima” is perhaps one of the most consequential pieces of 20th century long-form journalism and also an engrossing read. It was later published as a short book.
the phenomenon of rising guilt becomes both a byproduct of and an obstacle to civilizational advance. The stupendous achievements of the West in improving the material conditions of human life and extending the blessings of liberty and dignity to more and more people are in danger of being countervailed and even negated by a growing burden of guilt that poisons our social relations and hinders our efforts to live happy and harmonious lives.
.. With God dead, all would indeed be permitted. Chief among the outmoded reflexes would be the experience of guilt
.. Atheism would mean “a second innocence,” a regaining of Eden with neither God nor Satan there to interfere with and otherwise corrupt the proceedings.
.. Freud declared the tenacious sense of guilt to be “the most important problem in the development of civilization.” Indeed, he observed, “the price we pay for our advance in civilization is a loss of happiness through the heightening of the sense of guilt.”3
.. He sought to “demoralize” guilt by treating it as a strictly subjective and emotional matter.
.. Forgiveness is one of the chief antidotes to the forensic stigma of guilt, and as such has long been one of the golden words of our culture, with particularly deep roots in the Christian tradition
.. To forgive, whether one forgives trespasses or debts, means abandoning the just claims we have against others, in the name of the higher ground of love.
.. the range of our potential moral responsibility, and therefore of our potential guilt, also steadily expands. We like to speak, romantically, of the interconnectedness of all things, failing to recognize that this same principle means that there is almost nothing for which we cannot be, in some way, held responsible.
.. I can see pictures of a starving child in a remote corner of the world on my television, and know for a fact that I could travel to that faraway place and relieve that child’s immediate suffering, if I cared to. I don’t do it, but I know I could.
.. Whatever donation I make to a charitable organization, it can never be as much as I could have given. I can never diminish my carbon footprint enough, or give to the poor enough, or support medical research enough, or otherwise do the things that would render me morally blameless.
.. Colonialism, slavery, structural poverty, water pollution, deforestation—there’s an endless list of items for which you and I can take the rap.
.. when any one of us reflects on the brute fact of our being alive and taking up space on this planet, consuming resources that could have met some other, more worthy need, we may be led to feel guilt about the very fact of our existence.
.. Indeed, it is impossible to exaggerate how many of the deeds of individual men and women can be traced back to the powerful and inextinguishable need of human beings to feel morally justified, to feel themselves to be “right with the world.”
.. How can one account for the rise of the extraordinary prestige of victims, as a category, in the contemporary world?
.. the explanation can be traced back to the extraordinary weight of guilt in our time, the pervasive need to find innocence through moral absolution and somehow discharge one’s moral burden, and the fact that the conventional means of finding that absolution
.. Making a claim to the status of certified victim, or identifying with victims, however, offers itself as a substitute means by which the moral burden of sin can be shifted, and one’s innocence affirmed.
.. the fundamental truth about sin in the Judeo-Christian tradition is that sin must be paid for or its burden otherwise discharged.
.. But in a society that retains its Judeo-Christian moral reflexes but has abandoned the corresponding metaphysics, how can the moral economy of sin continue to operate properly
.. So if one wishes to be accounted innocent, one must find a way to make the claim that one cannot be held morally responsible. This is precisely what the status of victimhood accomplishes. When one is a certifiable victim, one is released from moral responsibility, since a victim is someone who is, by definition, not responsible for his condition, but can point to another who is responsible.
.. As a victim, one can project onto another person, the victimizer or oppressor, any feelings of guilt he might harbor, and in projecting that guilt lift it from his own shoulders. The result is an astonishing reversal, in which the designated victimizer plays the role of the scapegoat, upon whose head the sin comes to rest, and who pays the price for it. By contrast, in appropriating the status of victim, or identifying oneself with victims, the victimized can experience a profound sense of moral release, of recovered innocence.
.. Never has there been a keener and more widespread sense of particularized grievances at work throughout in the world, and never have such grievances been able to count on receiving such a thorough and generally sympathetic hearing from scholars and the general public.
.. But how much penitence is enough? And how long must penance be done? When can we say that the German people—who are, after all, an almost entirely different cast of characters from those who lived under the Nazis—are free and clear, and have “paid their debt” to the world and to the past, and are no longer under a cloud of suspicion? Who could possibly make that judgment?
.. The Nuremberg and Tokyo war crimes trials were landmarks in the establishment of institutional entities administering and enforcing international law. But they also were of questionable legality, reflecting the imposition of ad hoc, ex post facto laws, administered by victors whose own hands were far from entirely clean (consider the irony of Soviet judges sitting in judgment of the same kinds of crimes their own regime committed with impunity)—indeed, victors who might well have been made to stand trial themselves, had the tables been turned, and the subject at hand been the bombing of civilian targets in Hiroshima and Dresden.
.. Or consider whether the infamous Article 231 in the Treaty of Versailles, assigning “guilt” to Germany for the First World War, was not, in the very attempt to impose the victor’s just punishment on a defeated foe, itself an act of grave injustice, the indignity of which surely helped to precipitate the catastrophes that followed it.
.. As Elazar Barkan bluntly argued in his book The Guilt of Nations, “In forcing an admission of war guilt at Versailles, rather than healing, the victors instigated resentment that contributed to the rise of Fascism.”15
.. The deeply inscribed algorithm of sin demands some kind of atonement, but for some aspects of the past there is no imaginable way of making that transaction without creating new sins of equivalent or greater dimension.
.. Sin is a transgression against God, and without a God, how can there be such a thing as sin? So the theory would seem to dictate.
.. The rituals of scapegoating, of public humiliation and shaming, of multiplying morally impermissible utterances and sentiments and punishing them with disproportionate severity, are visibly on the increase in our public life. They are not merely signs of intolerance or incivility, but of a deeper moral disorder, an Unbehagen that cannot be willed away by the psychoanalytic trick of pretending that it does not exist.