Well, then again . . .
Oh, hell -- I don't know. Does it matter?
|Gaza, November 2012 (AFP photo by Jack Guez)|
People who shut their eyes to reality simply invite their own destruction, and anyone who insists on remaining in a state of innocence long after that innocence is dead turns himself into a monster
-- James Baldwin
War perverts and destroys you. It pushes you closer and closer to your own annihilation—spiritual, emotional and finally physical. It destroys the continuity of life, tearing apart all systems—economic, social, environmental and political—that sustain us as human beings. In war, we deform ourselves, our essence. We give up individual conscience—maybe even consciousness—for contagion of the crowd, the rush of patriotism, the belief that we must stand together as a nation in moments of extremity. To make a moral choice, to defy war’s enticement, can in the culture of war be self-destructive. The essence of war is death. Taste enough of war and you come to believe that the Stoics were right: We will, in the end, all consume ourselves in a vast conflagration.
[ . . . ]
War is necrophilia. This necrophilia is central to soldiering just as it is central to the makeup of suicide bombers and terrorists. The necrophilia is hidden under platitudes about duty or comradeship. It is unleashed especially in moments when we seem to have little to live for and no hope, or in moments when the intoxication of war is at its highest pitch. When we spend long enough in war, it comes to us as a kind of release, a fatal and seductive embrace that can consummate the long flirtation with our own destruction.
When you allow an institution to provide you with your identity and sense of self-worth you become an obsequious pawn, no matter how much talent you possess. You live in perpetual fear of what those in authority think of you and might do to you. This mechanism of internalized control -- for you always need them more than they need you -- is effective. The rules of advancement at the paper are never clearly defined or written down. Careerists pay lip service to the stated ideals of the institution, which are couched in lofty rhetoric about balance, impartiality and neutrality, but astutely grasp the actual guiding principle of the paper, which is: Do not significantly alienate the corporate and political power elite on whom the institution depends for access and money. Those who master this duplicitous game do well. Those who cling tenaciously to a desire to tell the truth, even at a cost to themselves and the institution, become a management problem. This creates tremendous friction within the paper. I knew reporters with a conscience who would arrive at the paper and vomit in the restroom from nervous tension before starting work. If Rossi had examined the effects of this institutional hubris and the pathology of the paper’s self-infatuation, if he had looked at the paper’s large and small failures as well as its successes, he would have pushed past the myth of the Great Oz, peddled to him by the paper’s editors and minions like Carr, and uncovered its troubled core.
“Why should I look, it wasn’t my fault, was it?” It was, of course, but no matter. Time presses. Death waits even for us. We have a dream to pursue, the whitest white hope of them all, and we must follow and find it before the light fails.
So long, losers. God bless. Take care. We’ll be seeing you.