The Objective Standard Blog
Archive for December 2006
Thursday, December 28, 2006
Dianne Durante’s New Blog
TOS contributor Dianne Durante has started a new author’s blog for her forthcoming book, Outdoor Monuments of Manhattan. From her first post:
For the next two months (through February 2007) I plan to post a paragraph or two every day about one of the OMOM essays: what’s covered in [essay sections] “About the Sculpture” and “About the Subject,” why I chose those particular topics, what I found most surprising when doing the research, and/or what I most regretted deleting. Eventually (in March?) I’ll upload out-takes, bibliographical references, and intriguing snippets of research that never even made it into an early draft.
If you have enjoyed Mrs. Durante’s TOS articles, “Getting More Enjoyment from Art You Love” and “19th-Century French Painting and Philosophy,” or have an interest in representational sculpture, or simply appreciate good art analysis, the blog (which includes great photography) is well worth visiting.
Posted in: Announcements, The Arts
Saturday, December 23, 2006
Diplomacy Only Encourages North Korea’s Belligerence by Elan Journo
When North Korea detonated a nuclear bomb in October, it erased all doubts about the threat it poses to not only South Korea and Japan, but also to the United States. To end this nuclear stand-off without bloodshed, many people are urging that we pursue negotiations with North Korea and engage in diplomacy. Pitched as levelheaded and practical, this approach would culminate in a supposedly win-win deal: the North promises to halt its nuclear program in exchange for a combination of economic and diplomatic concessions from the West.
But such a deal, like all previous ones, would reward the North for its aggression and strengthen it into a worse menace. North Korea has become a significant threat precisely because we have appeased it for years with boatloads of oil, food and money.
Some twenty years ago, North Korea’s nuclear ambitions became glaringly obvious. Ignoring this, the West pretended that this hostile dictatorship would honor a treaty banning nuclear weapons. To get its signature took years of Western groveling and concessions. The North’s promises to halt its nuclear program were predictably hollow. By 1993, after preventing required inspections of its nuclear facilities, Pyongyang announced its intention to withdraw from the treaty. Our response?
More “diplomacy”—in the form of the “Agreed Framework,” brokered in 1994. For agreeing to freeze its nuclear program, North Korea was offered two light-water nuclear reactors (putatively for generating electricity) and, until the reactors were operational, 500,000 metric tons of oil annually (nearly half its annual energy consumption).The United States, along with Japan and South Korea, paid for these lavish gifts. During these years of apparent tranquility, our handouts and assurances of security buoyed North Korea as it furtively completed two reactors capable of yielding weapons-grade fuel. By 2003—when the North actually did withdraw from the nuclear treaty—it was clear that Pyongyang had continued secretly to develop weapons-capable nuclear technology.
The pattern of America’s suicidal diplomacy is clear: the North threatens us, we respond with negotiations, gifts and concessions, and it emerges with even greater belligerence. Witness, in the current talks, North Korea’s threat to increase its nuclear arsenal unless its latest set of extravagant demands is satisfied.
Without economic aid, technical assistance and protracted negotiations affording it time, it is unlikely that the North—continually on the brink of economic collapse—could have survived. It is also unlikely that it could have built the fourth-largest army in the world. The North is believed to have sold long-range ballistic missiles to Iran, Yemen, Pakistan and Syria. By some estimates, North Korea already has the material to create eight nuclear bombs. As it doubtless will continue engaging in clandestine nuclear development, the North may soon be selling nuclear weapons.
What made this cycle of appeasement possible—and why do our political and intellectual leaders insist that further “diplomacy” will work? Because they reject moral judgment and cling to the fiction that North Korea shares the basic goal of prosperity and peace. This fantasy underlies the notion that the right mix of economic aid and military concessions can persuade North Korea to give up its nuclear program. It evades the fact that the North is a militant dictatorship that acquires and maintains its power by force, looting the wealth of its enslaved citizens and threatening to do the same to its neighbors. This abstract fact, the advocates of diplomacy believe, is dispensable; if we ignore it, then it ceases to exist.
Notice how, in preparing the way for renewed talks, the Bush administration has ceased describing North Korea as part of an “axis of evil”—as if this could alter its moral stature.
What the advocates of diplomacy believe, in effect, is that pouring gasoline onto an inferno will extinguish the fire—so long as we all agree that it will. Thus: if we agree that North Korea is not a hostile parasite, then it isn’t; if we pretend that this dictatorship would rather feed its people than amass weapons, then it would; if we shower it with loot, it will stop threatening us. But the facts of North Korea’s character and long-range goals, like all facts, are impervious to anyone’s wishful thinking. Years of rewarding a petty dictatorship for its belligerent actions did not disarm it, but helped it become a significant threat to America.
There is only one solution to the ” North Korea problem”: the United States and its allies must abandon the suicidal policy of appeasement.
Elan Journo is a junior fellow at the Ayn Rand Institute in Irvine, Calif. The Institute promotes Objectivism, the philosophy of Ayn Rand—author of “Atlas Shrugged” and “The Fountainhead.”
Copyright © 2006 Ayn Rand® Institute. All rights reserved.
Posted in: Foreign Policy and War
Friday, December 22, 2006
The Meaning of New Year’s Resolutions by Alex Epstein
Every New Year’s Eve millions of Americans make New Year’s resolutions. Whether the resolution is to get out of debt, to spend more time with loved ones, or to quit smoking, these resolutions have one thing in common: they are goals to make our lives better.
Unfortunately, this ritual commitment to self-improvement is widely viewed as something of a joke—in part because New Year’s resolutions go so notoriously unmet. After years of watching others—or themselves—excitedly commit to a new goal, only to abandon the quest by March, many come to conclude that New Year’s resolutions are an exercise in futility that should not be taken seriously. “The silly season is upon us,” writes a columnist for the Washington Post, “when people feel compelled to remake themselves with new year’s resolutions.”
But such a cynical attitude is false and self-destructive. Making New Year’s resolutions does not have to be futile—and to make them is not silly; done seriously, it is an act of profound moral significance that embodies the essence of a life well-lived.
Consider what we do when we make a New Year’s resolution: we look at where we are in some area of life, think about where we want to be, and then set ourselves a goal to get there. We are tired of feeling chubby and lethargic, say, and want the improved appearance and greater energy level that comes with greater fitness. So we resolve to take up a fun athletic activity—like tennis or a martial art—and plan to do it three times a week.
Is this a laughable act of self-delusion? Hardly. If it were, then how would anyone ever achieve anything in life? In fact, to make a New Year’s resolution is to recognize the undeniable reality that successful goal-pursuit is possible—the reality that everyone at one time or another has set and achieved long-range goals, and profited from doing so. Indeed, not only is it possible to achieve long-range goals, it is necessary for success in life. To make a New Year’s resolution is also to recognize the undeniable reality that rewarding careers and romances do not just happen automatically—that to get what we want in our lives, we must consciously choose and achieve the right goals. We must be goal-directed.
Unfortunately, a goal-directed orientation is missing to a large extent in too many lives. It is all too easy to live life passively, acting without carefully deciding what one is doing with one’s life and why. How many people do you know who are in the career they fell into out of school, even if it is not very satisfying—or who have children at a certain age because that’s what is expected, even if it’s not what they really want—or who spend endless hours of “free time” in front of the TV, since that’s the most readily available form of relaxation—or who follow a life routine that they never really chose and don’t truly enjoy, but which has the force of habit?
Too often, the goal-directedness embodied by New Year’s resolutions is the exception in lives ruled by passively accepted forces—unexamined routine, short-range desires, or alleged duties. It is the passive approach to happiness that makes so many resolutions peter out, lost in the shuffle of life or abandoned due to lost motivation. More broadly than its impact on New Year’s resolutions, the passive approach to happiness is the reason that so many go through life without ever getting—or even knowing—what they really want.
It is a sad irony that those who write off New Year’s resolutions because so many fail reinforces the passive approach to life that causes so many resolutions—and so many other dreams—to fail. The solution to failed New Year’s resolutions is not to abandon the practice, but to supplement it with a broader resolution—a commitment to a goal-directed life.
This New Year’s, resolve to think about how to make your life better, not just once a year, but every day. Resolve to set goals, not just in one or two aspects of life, but in every important aspect and in your life as a whole. Resolve to pursue the goals that will make you successful and happy, not as the exception in a life of passivity, but as the rule that becomes second-nature.
If you do this, you will be resolving to do the most important thing of all: to take your happiness seriously.
Alex Epstein is a junior fellow at the Ayn Rand Institute in Irvine, Calif. The Institute promotes Objectivism, the philosophy of Ayn Rand—author of “Atlas Shrugged” and “The Fountainhead.”
Copyright © 2006 Ayn Rand® Institute. All rights reserved.
Posted in: Philosophy, Psychology
Friday, December 22, 2006
Don’t Say Grace. Say Justice.
The religious tradition of saying grace before meals becomes especially popular around the holidays, when we all are reminded of how fortunate we are to have an abundance of life-sustaining goods and services at our disposal. But there is a grave injustice involved in this tradition. It is the injustice of thanking an alleged “God” for the productive accomplishments of actual men.
Where do the ideas, principles, constitutions, governments, and laws that protect our rights to life, liberty, property, and the pursuit of happiness come from? What is the source of the meals, medicines, homes, automobiles, and fighter jets that keep us alive and enable us to flourish? Who is responsible for our freedom, prosperity, and well-being?
Is freedom a gift from God? It is not. Freedom, the absence of physical coercion, is a political condition resulting from the rational, principled thought and action of men—men such as Aristotle, John Locke, the Founding Fathers, and American soldiers.
Did God make the ambrosia that melts in your mouth, or the asthma medication that keeps your child alive, or the plush recliner in which you relax, or the big-screen TV on which you watch your favorite show? Did God create the jetliners that bring friends and family from afar, or the stealth bombers that keep the barbarians at bay, or the music that warms your heart and fuels your soul?
Since God (who does not exist) is responsible for none of the goods on which human life and happiness depend, why thank him for any of them? More to the point: Why not thank those who actually are responsible for them? What would a just man do?
Justice is the virtue of judging people rationally—according to what they say, do, and produce—and treating them accordingly, granting to each man that which he deserves. If someone spends the day preparing a wonderful meal, justice demands that he, not God, be thanked for doing so. If someone provides his family with a warm, safe, comfortable home, justice demands that he, not God, be thanked for providing it. If a policeman or fireman or doctor saves someone’s life, justice demands that he, not God, be thanked. If a loving spouse or child or parent or friend provides you with great joy, justice demands that he, not God, be acknowledged accordingly. If a philosopher discovers the principles on which freedom depends—and if others put those principles into practice—justice demands that they, not God, be given credit.
To say grace is to give credit where none is due—and, worse, it is to withhold credit where it is due. To say grace is to commit an act of injustice.
Rational, productive people—whether philosophers, scientists, inventors, artists, businessmen, military strategists, friends, family, or yourself—are who deserve to be thanked for the goods on which your life, liberty, and happiness depend. This holiday season—and from here out—don’t say grace; say justice: Thank or acknowledge the people who actually provide the goods. Some of them may be sitting right there at the table with you. And if you find yourself at a table where people insist on saying grace, politely insist on saying justice when they’re through. It’s the right thing to do.
Posted in: Philosophy, Religion
Tuesday, December 19, 2006
Airlines Should Be Free to Merge
Irvine, CA—In response to a proposed merger between United and Continental, as well as reports that US Airways is considering a merger with Delta, politicians criticized the companies and called on the Justice Department to block any consolidation in the airline industry.
House Representative James Oberstar, for example, says the government should not allow any airline mergers because they would only benefit stockholders and airline executives. Senator Frank Lautenberg, echoing the anti-merger sentiment in Congress, opposes any merger that the government deems not “good for the flying public.”
“But politicians have no right to interfere with the mergers of airline companies—or any other companies,” said Dr. Yaron Brook, president of the Ayn Rand Institute.
“Mergers are a legitimate business strategy used to cut costs, improve efficiency, gain customers, grow sales, and increase profits. All companies, including airlines, should be free to decide whether to merge or break up; if customers do not like the prices or practices of the merged company, they are free to take their money elsewhere.”
Copyright © 2006 Ayn Rand® Institute. All rights reserved.
Posted in: Business and Economics, Individual Rights and Law
Tuesday, December 19, 2006
Why Christmas Should Be More Commercial by Dr. Leonard Peikoff
Christmas in America is an exuberant display of human ingenuity, capitalist productivity, and the enjoyment of life. Yet all of these are castigated as “materialistic”; the real meaning of the holiday, we are told, is assorted Nativity tales and altruist injunctions (e.g., love thy neighbor) that no one takes seriously.
In fact, Christmas as we celebrate it today is a 19th-century American invention. The freedom and prosperity of post Civil War America created the happiest nation in history. The result was the desire to celebrate, to revel in the goods and pleasures of life on earth. Christmas (which was not a federal holiday until 1870) became the leading American outlet for this feeling.
Historically, people have always celebrated the winter solstice as the time when the days begin to lengthen, indicating the earth’s return to life. Ancient Romans feasted and reveled during the festival of Saturnalia. Early Christians condemned these Roman celebrations—they were waiting for the end of the world and had only scorn for earthly pleasures. By the fourth century the pagans were worshipping the god of the sun on December 25, and the Christians came to a decision: if you can’t stop ‘em, join ‘em. They claimed (contrary to known fact) that the date was Jesus’ birthday, and usurped the solstice holiday for their Church.
Even after the Christians stole Christmas, they were ambivalent about it. The holiday was inherently a pro-life festival of earthly renewal, but the Christians preached renunciation, sacrifice, and concern for the next world, not this one. As Cotton Mather, an 18th-century clergyman, put it: “Can you in your consciences think that our Holy Savior is honored by mirth? . . . Shall it be said that at the birth of our Savior . . . we take time . . . to do actions that have much more of hell than of heaven in them?”
Then came the major developments of 19th-century capitalism: industrialization, urbanization, the triumph of science—all of it leading to easy transportation, efficient mail delivery, the widespread publishing of books and magazines, new inventions making life comfortable and exciting, and the rise of entrepreneurs who understood that the way to make a profit was to produce something good and sell it to a mass market.
For the first time, the giving of gifts became a major feature of Christmas. Early Christians denounced gift-giving as a Roman practice, and Puritans called it diabolical. But Americans were not to be deterred. Thanks to capitalism, there was enough wealth to make gifts possible, a great productive apparatus to advertise them and make them available cheaply, and a country so content that men wanted to reach out to their friends and express their enjoyment of life. The whole country took with glee to giving gifts on an unprecedented scale.
Santa Claus is a thoroughly American invention. There was a St. Nicholas long ago and a feeble holiday connected with him (on December 5). In 1822, an American named Clement Clarke Moore wrote a poem about a visit from St. Nick. It was Moore (and a few other New Yorkers) who invented St. Nick’s physical appearance and personality, came up with the idea that Santa travels on Christmas Eve in a sleigh pulled by reindeer, comes down the chimney, stuffs toys in the kids’ stockings, then goes back to the North Pole.
Of course, the Puritans denounced Santa as the Anti-Christ, because he pushed Jesus to the background. Furthermore, Santa implicitly rejected the whole Christian ethics. He did not denounce the rich and demand that they give everything to the poor; on the contrary, he gave gifts to rich and poor children alike. Nor is Santa a champion of Christian mercy or unconditional love. On the contrary, he is for justice—Santa gives only to good children, not to bad ones.
All the best customs of Christmas, from carols to trees to spectacular decorations, have their root in pagan ideas and practices. These customs were greatly amplified by American culture, as the product of reason, science, business, worldliness, and egoism, i.e., the pursuit of happiness.
America’s tragedy is that its intellectual leaders have typically tried to replace happiness with guilt by insisting that the spiritual meaning of Christmas is religion and self-sacrifice for Tiny Tim or his equivalent. But the spiritual must start with recognizing reality. Life requires reason, selfishness, capitalism; that is what Christmas should celebrate—and really, underneath all the pretense, that is what it does celebrate. It is time to take the Christ out of Christmas, and turn the holiday into a guiltlessly egoistic, pro-reason, this-worldly, commercial celebration.
Dr. Leonard Peikoff, who founded the Ayn Rand Institute, is the foremost authority on Objectivism, the philosophy of Ayn Rand. The Ayn Rand Institute in Irvine, California promotes the philosophy of Ayn Rand, author of Atlas Shrugged and The Fountainhead.
Copyright © 2006 Ayn Rand® Institute. All rights reserved.
Posted in: History, Philosophy, Religion
Thursday, December 14, 2006
Regarding: ‘Bush’s March to the (Mediterranean) Sea,’ by Patrick Poole
This piece draws on Bevin Alexander’s analysis of Confederate Civil War General Stonewall Jackson’s plan to march north against Washington, D.C. Rather than remain tied down before Union armies in Virginia, Jackson wanted to take the war to his enemy’s capital. Southern leaders, being unable to think more broadly than the immediate tactical situation, rejected the plan; the result was not a southern victory, but stalemate and slaughter. Poole suggests that America should follow Jackson’s strategy and extricate its troops from Iraq by marching through Syria to the sea, thus removing the Assad regime. The resulting civil war, he says, would change the situation in the Middle East fundamentally, and would serve American interests. Leaving aside Alexander’s analysis of the Civil War, what are the merits of Poole’s plan?
What’s good about Poole’s article is that it asks us to think outside the scope of how we are doing things right now. It calls for rejecting our present efforts at fighting an insurgency and for mounting a decisive offense. His plan also identifies the fact that Americans can win, want to win, and will vote for a leader who aims to win. The article is also right to observe that the Iraq Study Group report is a blueprint for retreat into defeat.
What’s bad about Poole’s actual plan is that it runs thoroughly counter to our proper purpose. There are no tactical reasons to march through Syria to the sea. Such reasons did exist for Civil War generals, given the logistics at the time, but they do not exist in today’s context. We should adopt such a plan only if it serves our legitimate policy goals, not on the grounds that it looks tactically impressive. This plan does not serve such goals. Our primary enemies are Islamic Totalitarians, not the secular thugs in Syria. To remove Assad’s secular regime—and not the regime in Iran—would leave an even larger power vacuum for Iran to move into. There would be civil war, and, in the end, it is nearly inevitable that the Shiite clerics would win that war. The result would be an Iranian caliphate stretching from the borders of India to the Mediterranean.
There is no escaping the strategic necessity of removing the Iranian regime prior to dealing with anyone else in the region. Syria depends on Iran, not vice versa. A proper respect for Stonewall Jackson would focus on his choice of objectives: Washington, his enemy’s capital. The capital we need to hit is Tehran, not Damascus. In the end, Poole’s piece does not take its own tactical suggestion seriously. Poole asks us to think about the broader context of the mess in Iraq, and to adopt a drive to victory rather than accept a stalemate; his particular plan, however, would take us in the wrong direction.
(Bevin Alexander’s books on Jackson are: How Great Generals Win [Norton, 2002], esp. Chapter 4; and Lost Victories: The Military Genius of Stonewall Jackson [Hippocrene, 2004].)
Thanks to reader N. Subramanian for pointing out Poole’s essay.
Posted in: Foreign Policy and War
Thursday, December 14, 2006
Pattern Recognition vs. Real Understanding
Every year, when I give my first test in a grammar or literature class, some new student asks me whether the test will be multiple choice.
Every year, I look him in the eye and say: “I can assure you that you will never, in any class, under any circumstances, at any point in your education at VanDamme Academy, have a test that is multiple choice.”
The vast majority of the students’ work at VDA is written—in complete sentences, paragraphs, or essays. There is no surer way for the student to master the material, and for the teacher to determine whether he has mastered it.
For the student to write explanations, in complete sentences, about every subject, requires that he have a true understanding of the concepts at hand.
But he can often do well on multiple choice, matching, or other rote exercises with no real understanding.
Children have incredible, sponge-like brains, that give them an almost unlimited capacity for memorization and pattern recognition. The teacher’s job is to ensure that this amazing talent does not become a substitute for understanding.
I have encountered this issue repeatedly in grammar class. Grammar texts typically introduce a new concept, such as the prepositional phrase, define it, provide examples, and then ask students to do a series of rote exercises in which they identify the prepositional phrases in a sentence.
Year after year, I find that students do very well recognizing prepositional phrases, such as “in the park,” “after the show,” “with my friend,” and “under the bed,” but will also occasionally underline groups of words like “is the winner” or “has the answer” because these groups of words seem to vaguely fit the pattern of a prepositional phrase.
The vast majority of the time they will properly identify the prepositional phrases, and will appear, therefore, to understand what they are doing—but the fact that they identify just one or two of these other groups of words indicates that they in fact have no understanding of the concept, and are simply pattern-seeking and performing the exercise by rote.
If, on the other hand, they are required to write, or at least to explain, that a preposition indicates the relationship between its object and some other word in the sentence, if they are required to describe the nature of that relationship, and if they already have a good, conceptual understanding of verbs and their complements, then they have a real understanding of prepositions, and will not make this error.
David Harriman tells a story about his own educational history that perfectly illustrates the difference between pattern seeking and knowledge.
When Dave was a sophomore at UC Santa Barbara, he took his first course on differential equations. It was a class with 200 students, so the teacher didn’t assign homework that was turned in and graded. Instead, he handed out long lists of practice problems, and recommended that the students select and solve enough of the problems to gain confidence in their understanding.
Dave, given his brilliant mind, intellectual ambition, and (according to him) lack of much of a social life at the time, did ALL the practice problems. He thinks he may have been the only student in the class who did. The final exam in the course was supposed to take two hours, but Dave finished in 40 minutes, and got a perfect score.
About a year later, Dave was working on a physics problem, and it involved solving a differential equation.
He remembers staring at the equation and drawing a complete blank, thinking, “What the hell do I do with this?” A year earlier, he would have been able to solve the equation without even thinking. But, of course, that was his problem: he had always solved the equations without really thinking.
Solving differential equations, according to Dave, is an art. There are quite a few techniques, and the trick is to recognize which technique will work on the particular equation of interest.
Faced with the application of differential equations to physics, Dave discovered that he had developed a subconscious, automatized ability to look at an equation and instinctively just know what technique to use. But he had never explicitly identified what he was doing, or why that was the right approach to solving this particular problem.
What he possessed was not real knowledge, but an acquired talent of pattern recognition, which—as it always does—faded when it was no longer in use.
The goal of promoting real understanding rather than memorization or pattern-seeking—is accomplished through hierarchical, integrated, purposeful lectures, and by requiring the students to write. In every subject, students are consistently required not just to provide an answer, but to explain how they arrived at the answer, to justify why it is the answer. For example:
- On a grammar test, rather than underlining the properly conjugated form of the verb “lie” or “lay” in a given sentence, students might be asked to explain the difference between the verbs “lie” and “lay”— that lie is an intransitive verb and lay a transitive verb that requires a direct object—and then to write their own sentences to demonstrate the proper use of these verbs.
- In science, rather than simply being asked to draw and name the phases of the moon, students might be asked to explain what causes the moon’s phases, and illustrate the relative positions of the earth, moon, and sun for any given phase.
Every assignment demands that they think, that they understand, that they explain, to ensure that they are not automatizing patterns or thoughtlessly repeating conclusions. By asking them always to write, we ensure that they cannot give a false appearance of understanding.
Posted in: Education
Saturday, December 9, 2006
Senators’ Letter Is a Violation of ExxonMobil’s Freedom of Speech
Irvine, CA—On October 27 Sens. Rockefeller (D., W.Va.) and Snowe (R., Maine) sent a letter to ExxonMobil’s CEO requesting that ExxonMobil end its financial assistance and support of groups and individuals who reject global warming claims, and urging it to “publicly acknowledge both the reality of climate change and the role of humans in causing or exacerbating it.”
“This letter constitutes an outrageous violation of ExxonMobil’s right to free speech,” said Yaron Brook, executive director of the Ayn Rand Institute. “Whether or not one believes there is a threat of catastrophic global warming, the government has no right to tell ExxonMobil what ideas it should advocate or fund.
“Free speech means the freedom to promote any idea one wishes without the danger of suppression or punitive action by the government. When two United States senators declare that a company has ‘manufactured controversy, sown doubt, and impeded progress with strategies all-too reminiscent of those used by the tobacco industry for so many years,’ that is clearly a thinly veiled threat, and any sensible organization must regard it as such.
“Observe that the senators do not offer a single fact intended to convince ExxonMobil of the truth of their position. Their message is not ‘agree with us because,’ but ‘agree with us or else.’ That is a message appropriate to a dictator, not to the representatives of a free nation.
“Defenders of free speech must stand up against this vicious attempt to intimidate ExxonMobil into embracing the global warming cause, and declare that the government has no business telling Americans what they should think or say.”
Copyright © 2006 Ayn Rand® Institute. All rights reserved.
Posted in: Business and Economics, Environmentalism, Individual Rights and Law
Thursday, December 7, 2006
What Real War Looks Like by Elan Journo
The Iraq Study Group has issued many specific recommendations, but the options boil down to a maddeningly limited range: pull out or send more troops to do democracy-building and, either way, “engage” the hostile regimes in Iran and Syria. Missing from the list is the one option our self-defense demands: a war to defeat the enemy. If you think we’ve already tried this option and failed, think again. Washington’s campaign in Iraq looks nothing like the war necessary for our self-defense.
What does such a war look like?
America’s security depends on identifying precisely the enemy that threatens our lives—and then crushing it, rendering it a non-threat. It depends on proudly defending our right to live free of foreign aggression—by unapologetically killing the killers who want us dead.
Those who say this is a “new kind of conflict” against a “faceless enemy” are wrong. The enemy Washington evasively calls “terrorism” is actually an ideologically inspired political movement: Islamic totalitarianism. It seeks to subjugate the West under a totalitarian Islamic regime by means of terrorism, negotiation, war—anything that will win its jihad. The movement’s inspiration, its first triumph, its standard-bearer, is the theocracy of Iran. Iran’s regime has, for decades, used terrorist proxies to attack America. It openly seeks nuclear weapons and zealously sponsors and harbors jihadists. Without Iran’s support, legions of holy warriors would be untrained, unarmed, unmotivated, impotent.
Destroying Islamic totalitarianism requires a punishing military onslaught to end its primary state representative and demoralize its supporters. We need to deploy all necessary force to destroy Iran’s ability to fight, while minimizing our own casualties. We need a campaign that ruthlessly inflicts the pain of war so intensely that the jihadists renounce their cause as hopeless and fear to take up arms against us. This is how America and its Allies defeated both Nazi Germany and Imperialist Japan.
Victory in World War II required flattening cities, firebombing factories, shops and homes, devastating vast tracts of Germany and Japan. The enemy and its supporters were exhausted materially and crushed in spirit. What our actions demonstrated to them was that any attempt to implement their vicious ideologies would bring them only destruction and death. Since their defeat, Nazism and Japanese imperialism have essentially withered as ideological forces. Victory today requires the same: smashing Iran’s totalitarian regime and thus demoralizing the Islamist movement and its many supporters, so that they, too, abandon their cause as futile.
We triumphed over both Japan and Germany in less than four years after Pearl Harbor. Yet more than five years after 9/11, against a far weaker enemy, our soldiers still die daily in Iraq. Why? Because this war is neither assertive nor ruthless—it is a tragically meek pretense at war.
Consider what Washington has done. The Islamist regime in Iran remains untouched, fomenting terrorism. (And now our leaders hope to “engage” Iran diplomatically.)
We went to battle not with theocratic Iran, but with the secular dictatorship of Iraq. And the campaign there was not aimed at crushing whatever threat Hussein’s regime posed to us. “Shock and awe” bombing never materialized. Our brave and capable forces were hamstrung: ordered not to bomb key targets such as power plants and to avoid firing into mosques (where insurgents hide) lest we offend Muslim sensibilities. Instead, we sent our troops to lift Iraq out of poverty, open new schools, fix up hospitals, feed the hungry, unclog sewers—a Peace Corps, not an army corps, mission.
U.S. troops were sent, not to crush an enemy threatening America, but (as Bush explained) to “sacrifice for the liberty of strangers,” putting the lives of Iraqis above their own. They were prevented from using all necessary force to win or even to protect themselves. No wonder the insurgency has flourished, emboldened by Washington’s self-crippling policies. (Perversely, some want even more Americans tossed into this quagmire.)
Bush did all this to bring Iraqis the vote. Any objective assessment of the Middle East would have told one who would win elections, given the widespread popular support for Islamic totalitarianism. Iraqis swept to power a pro-Islamist leadership intimately tied to Iran. The most influential figure in Iraqi politics is now Moktadr al-Sadr, an Islamist warlord lusting after theocratic rule and American blood. When asked whether he would accept just such an outcome from the elections, Bush said that of course he would, because “democracy is democracy.”
No war that ushers Islamists into political office has U.S. self-defense as its goal.
This war has been worse than doing nothing, because it has galvanized our enemy to believe its success more likely than ever—even as it has drained Americans’ will to fight. Washington’s feeble campaign demonstrates the ruinous effects of refusing to assert our self-interest and defend our freedom. It is past time to consider our only moral and practical option: end the senseless sacrifice of our soldiers—and let them go to war.
Elan Journo is a junior fellow at the Ayn Rand Institute in Irvine, Calif. The Institute promotes Objectivism, the philosophy of Ayn Rand—author of “Atlas Shrugged” and “The Fountainhead.”
Copyright © 2006 Ayn Rand® Institute. All rights reserved.
Posted in: Foreign Policy and War
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