I observed a strange reaction among my friends -- especially my fellow liberals -- when a new insurgent group calling itself "The Islamic State in Iraq and Syria" began capturing towns and small cities in war-torn Iraq.
There's really nothing new about this insurgent group, which represents the same Sunni coalition that lost power with the fall of Saddam Hussein and has been trying to get it back ever since. But all of a sudden, several of my friends were up in arms about the insurgency. Why? Because they're fundamentalists.
Indeed, the new insurgency is using Islamic fundamentalism as a way to gain support (and frighten Brits and Americans). It's a smart strategic move: calls to religion have always been useful recruiting tools in time of war. But what amazes me is that some of my American friends are more offended by the fact that the new insurgents are religious than by the fact that they are rampaging through towns murdering political opponents with their families.
The atrocities are perfectly acceptable, apparently ... as long as they don't start bringing sharia into it.
I’m still taking a break from the lengthy weekend posts. What I’ve got for you today is three enigmatic quotes.
”An ant can look up at you, too, and even threaten you with its arms. Of course, my dog does not know I am human, he sees me as dog, though I do not leap up at a fence. I am a strong dog. But I do not leave my mouth hanging open when I walk along. Even on a hot day, I do not leave my tongue hanging out. But I bark at him: "No! No!”” — Lydis Davis, Varieties of Disturbance
Furthur, Further ... that literary device on wheels, that great American rolling metaphor.
Fifty years after novelist Ken Kesey gathered his friends into a painted bus and drove a jagged route from California to New York City, the novelist's son Zane Kesey is hitting the road again, in a new bus with a new gang of Merry Pranksters, funded by a Kickstarter that has already met its goal.
"The philosopher's treatment of a question is like the treatment of an illness." -- Ludwig Wittgenstein
Last weekend I proposed that three well-known modern philosophers hold a key to great discoveries that can help cure a horrific disease that currently plagues our planet. The three philosophers are Ludwig Wittgenstein, William James and Carl Jung, and the illness they can help address is the one whimsically illustrated in the image above: our deeply ingrained militarism.
Of course I know this illustration is kitschy and ridiculous, which is exactly why I’m using it. I'm hoping it will bring a smile, because arguments about militarism and pacifism tend to be dreadfully serious and often angry, which then discourages and dissuades us from discussing the problem at all. This blocks us from directly addressing a surreal malady, a curable condition that rages freely around us, spreading misery, destroying lives and resources, stoking the fires of racism and ethnic hatred, empowering genocidal maniacs, preventing friendly open commerce and discourse around the world.
If we intend to fight the plague of militarism, we must do it with a loving smile, and without hatred or judgement. World peace is both possible and probable, but we’ll never achieve it by treating deeply committed militarists and guerrophiles as our enemy. Instead, we must cure militarism and guerrophilia as if it were a disease. Ludwig Wittgenstein, William James and Carl Jung are the three doctors (mad scientists, perhaps, but it's a madness we need to embrace) whose fresh and wonderful philosophical writings can guide us towards this goal.
In one remarkable moment in The Last Illusion, a new novel by Porochista Khakpour, a shy and vulnerable young man who was raised as a bird in a cage meets an impetuous young woman who seems to understand him. He then meets her sister, who is so enormously fat that she lives her life in bed, occasionally dressing up in a tiara and gown and high-heeled shoes under her blanket.
We expect Zal, the young man, to become infatuated with Asiya, the passionate and intelligent young woman, and in fact Zal does like and respect Asiya very much. But it's Willa, the gigantic sister who lives in bed that Zal falls instantly and completely in love with.
Exactly 150 years today, the most grueling and relentless eight days of the Civil War in the United States of America began. These are the opening days of the Overland Campaign, in which two armies rampaged south through north-central Virginia in their final race towards Richmond, capital city of the Confederacy. They stopped frequently along the way to try to kill each other.
The Overland Campaign was recently featured in the TV series House of Cards. The crooked politician played by Kevin Spacey visits a newly dedicated (and fictional) battlefield park dedicated to the Overland Campaign, and meets a reenactor costumed as his own doomed Rebel ancestor. In real life, the park is known as the Fredericksburg and Spotsylvania National Battlefield, and despite the House of Cards fabrication, it's not dedicated just to the Overland Campaign: there were so many fights in this region that Wilderness and Spotsylvania have to share space with Fredericksburg and Chancellorsville, where major battles were fought in 1862 and 1963.
Those were also critical and immense conflagrations, but Civil War experts know the Overland Campaign was the greatest match of them all, because it was in these battles -- Wilderness, Spotsylvania, North Anna, Yellow Tavern, Cold Harbor -- that General Ulysses S. Grant faced General Robert E. Lee directly for the first time. This was the big one, the championship between the two top teams. This was the Finals, and it was a hell of a fight.
What are the roots that clutch, what branches grow
Out of this stony rubbish? Son of man,
You cannot say, or guess, for you know only
A heap of broken images, where the sun beats,
And the dead tree gives no shelter, the cricket no relief,
And the dry stone no sound of water. Only
There is shadow under this red rock,
(Come in under the shadow of this red rock)
-- T. S. Eliot, The Waste Land
One Hundred Years of Solitude must be Gabriel Garcia Marquez's best title, and it's the book that made him famous all over the world. But I somehow neglected to finish that epic novel, and was more attracted instead to Love in the Time of Cholera, a book so good it would probably have made the Colombian author famous again if he hadn't been already. I also enjoyed Marquez's The General in His Labyrinth, and I wonder if I specially favor these two novels because they both employ a vivid setting: Colombia's Magdalena River.
I'm a fool for riparian literature, perhaps because rivers hold such great spiritual significance (from the Jordan to the Ganges), or because they work so well as metaphor, whether the characters are lazily floating downstream like Huck Finn or tensely steaming up against the current like Marlow in Joseph Conrad's Heart of Darkness. My fascination with rivers makes Love in the Time of Cholera a natural for me, since this novel is basically a happy Heart of Darkness with senior sex. The ever patient Florentino Ariza has waited an entire lifetime to lie in the arms of his beloved Fermina Daza, and after many decades he finally outlasts her husband and scores with her on a boat heading up the mighty Magdalena. (Ariza's patience is his one great power, a character trait so distinct it earned him a seat in my hypothetical literary poker tournament a few years ago).
The river is a constant presence in this novel. Early in the story, Ariza escapes his heartbreak by travelling up the river, where the beauty that surrounds him is disturbed by visions of the cholera epidemic currently gripping the land:
I recently heard about a British Library project to reassemble and digitize a 17th century illustrated edition of the Ramayana, a classical Hindu epic. This sounds pretty cool, and it reminded me of a different edition of the Ramayana that I once owned myself.
This was just a cheap pocket paperback, a novelization of the great poem, published alongside a similar edition of the other great Hindu epic, the Mahabharata. These two books, the life work of a young American translator named William Buck, were designed to be accessible and enjoyable versions of their extremely long and complex originals. Of course the great epic poems had to be condensed and simplified to fit into these forms, but the popular paperbacks provide a rich reading experience that must capture at least some of the significance of their gigantic counterparts.
William Buck's Mahabharata is the one I read all the way through and remember most vividly, because it's a colorful, wise and beautiful long tale that begins with the household altercation that resulted in an elephant head being placed on the body of a boy named Ganesha, the son of Shiva, who is noted (in the story that surrounds the story) as the scribe who is writing the text:
We speak of genocide as a problem from Hell, but we rarely speak of it as an ethical problem that can be solved. This suggests that we have ceased to think of genocide as a problem of human dimensions. We have become as superstitious about genocide as cave dwellers must have been about tornadoes and hurricanes: we see it as a rare force of nature, bigger and stronger than us. We hope the monster never comes our way, and if it ever does we plan to hide.
Philosophers need to get their courage back, because genocide is an ethical problem that must be solved. Organizations like the United Nations and Amnesty International toil weakly to solve it as a political problem, while Doctors Without Borders fights it as a practical problem, striving year after year around the world to alleviate the pain. But none of these organizations are designed to analyze the psychological roots of the problem, or to propose great philosophical epiphanies that might change the world. Indeed, I know I must appear foolish when I suggest that any kind of moral epiphany could possibly help, even though I'm quite sure it could.
We should expect our best ethical philosophers to address this topic often, but the great thinkers of the 20th century shied away. Sartre did not manage to communicate clearly on the topic of genocide, nor did Nozick or Rawls or Tillich or Jaspers or (ahem) Heidegger. Today, we have a few well-known academic ethicists like Derek Parfit, but they tend to steer far clear of bold speculations about the causes of our worst real-world problems. Alain de Botton has created a clever and brazen philosophical website called The Philosophers Mall that attempts to connect trendy news stories about celebrities and pop culture to philosophical questions. De Botton is at least trying to think outside the box -- but a celebration of triviality in philosophy is the opposite of what we need the most.
We are a couple of weeks away from the 20th anniversary of the brutal genocide that took 800,000 lives in Rwanda in April 1994. I'm sure this 20th anniversary will generate some news blips, and perhaps a reminder of the disaster that is still occurring today in Darfur.