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But there is something different abroad in the politics now, perhaps because we are in the middle of an era of scarcity and because we have invested ourselves in a timid culture of austerity and doubt. The system seems too full now of opportunities to grind and to bully. We have politicians, most of whom will never have to work another day in their lives, making the argument seriously that there is no role in self-government for the protection and welfare of the political commonwealth as that term applies to the poorest among us. We have politicians, most of whom have gilt-edged health care plans, making the argument seriously that an insurance-friendly system of health-care reform is in some way bad for the people whom it is helping the most, and we have politicians seriously arguing that those without health-care somehow are more free than the people who have turned to their government, their self-government, for help in this area. In the wake of a horrific outbreak of violence in a Connecticut elementary school, we have enacted gun laws now that make it easier to shoot our fellow citizens and not harder to do so. Our police forces equip themselves with weapons of war and then go out and look for wars to fight. We are cheap. We are suspicious. We will shoot first, and we will do it with hearts grown cold and, yes, cruel.
We cheer for cruelty and say that we are asking for personal responsibility among those people who are not us, because the people who are not us do not deserve the same benefits of the political commonwealth that we have. In our politics, we have become masters of camouflage. We practice fiscal cruelty and call it an economy. We practice legal cruelty and call it justice. We practice environmental cruelty and call it opportunity. We practice vicarious cruelty and call it entertainment. We practice rhetorical cruelty and call it debate. We set the best instincts of ourselves in conflict with each other until they tear each other to ribbons, and until they are no longer our best instincts but something dark and bitter and corroborate with itself. And then it fights all the institutions that our best instincts once supported, all the elements of the political commonwealth that we once thought permanent, all the arguments that we once thought settled -- until there is a terrible kind of moral self-destruction that touches those institutions and leaves them soft and fragile and, eventually, evanescent. We do all these things, cruelty running through them like hot blood, and we call it our politics.
Because of that, the daily gunplay no longer surprises us. The rising rates of poverty no longer surprise us. The chaos of our lunatic public discourse no longer surprises us. We make war based on lies and deceit because cruelty is seen to be enough, seen to be the immutable law of the modern world. We make policy based on being as tough as we can on the weakest among us, because cruelty is seen to be enough, seen to be the fundamental morality behind what ultimately is merely the law of the jungle. We do all these things, cruelty running through them like a cold river, and we call it our politics.
It does not have to be this way. After the greatest exercise of systematized cruelty in the country's history, Abraham Lincoln gave the greatest speech ever given by an American president, and in its greatest passage, he called hold, enough.
"With malice toward none, with charity for all, with firmness in the right as God gives us to see the right, let us strive on to finish the work we are in, to bind up the nation's wounds, to care for him who shall have borne the battle and for his widow and his orphan, to do all which may achieve and cherish a just and lasting peace among ourselves and with all nations."
On one of the cruelest nights of 1968—which was a very cruel year; indeed, a year the cruelty of which eventually would claim his own life—Robert Kennedy stood in the dark in Indianapolis and offered a similar gathering hymn.
"And let's dedicate ourselves to what the Greeks wrote so many years ago: to tame the savageness of man and make gentle the life of this world. Let us dedicate ourselves to that, and say a prayer for our country and for our people."
The time for camouflage is over. Cruelty is cruelty. It should be recognized as a fundamental heresy against the political commonwealth and wrung out of all its institutions. That is the only way out.
http://www.esquire.com/blogs/politics/Cruelty_In_Excelsis
We cheer for cruelty and say that we are asking for personal responsibility among those people who are not us, because the people who are not us do not deserve the same benefits of the political commonwealth that we have. In our politics, we have become masters of camouflage. We practice fiscal cruelty and call it an economy. We practice legal cruelty and call it justice. We practice environmental cruelty and call it opportunity. We practice vicarious cruelty and call it entertainment. We practice rhetorical cruelty and call it debate. We set the best instincts of ourselves in conflict with each other until they tear each other to ribbons, and until they are no longer our best instincts but something dark and bitter and corroborate with itself. And then it fights all the institutions that our best instincts once supported, all the elements of the political commonwealth that we once thought permanent, all the arguments that we once thought settled -- until there is a terrible kind of moral self-destruction that touches those institutions and leaves them soft and fragile and, eventually, evanescent. We do all these things, cruelty running through them like hot blood, and we call it our politics.
Because of that, the daily gunplay no longer surprises us. The rising rates of poverty no longer surprise us. The chaos of our lunatic public discourse no longer surprises us. We make war based on lies and deceit because cruelty is seen to be enough, seen to be the immutable law of the modern world. We make policy based on being as tough as we can on the weakest among us, because cruelty is seen to be enough, seen to be the fundamental morality behind what ultimately is merely the law of the jungle. We do all these things, cruelty running through them like a cold river, and we call it our politics.
It does not have to be this way. After the greatest exercise of systematized cruelty in the country's history, Abraham Lincoln gave the greatest speech ever given by an American president, and in its greatest passage, he called hold, enough.
"With malice toward none, with charity for all, with firmness in the right as God gives us to see the right, let us strive on to finish the work we are in, to bind up the nation's wounds, to care for him who shall have borne the battle and for his widow and his orphan, to do all which may achieve and cherish a just and lasting peace among ourselves and with all nations."
On one of the cruelest nights of 1968—which was a very cruel year; indeed, a year the cruelty of which eventually would claim his own life—Robert Kennedy stood in the dark in Indianapolis and offered a similar gathering hymn.
"And let's dedicate ourselves to what the Greeks wrote so many years ago: to tame the savageness of man and make gentle the life of this world. Let us dedicate ourselves to that, and say a prayer for our country and for our people."
The time for camouflage is over. Cruelty is cruelty. It should be recognized as a fundamental heresy against the political commonwealth and wrung out of all its institutions. That is the only way out.
http://www.esquire.com/blogs/politics/Cruelty_In_Excelsis
