Om at slå ihjel.

“Af 27.574 efterladte geværer, som i 1863 blev samlet op efter slaget ved Gettysburg, var mere end 90 procent ladt, selv om det 19:1- forhold, der var mellem ladetiden og skuddet, logisk burde tale for, at kun omkring fem procent  af geværerne burde have været ladt og klar til brug, da deres ejere smed dem fra sig. Næsten halvdelen af geværerne – tolv tusinde – var faktisk ladt mere end en gang, og seks tusinde af geværerne havde mellem tre og ti skud stoppet ned i løbet. Den eneste fornuftige forklaring er, at et meget stort antal soldater ved Gettysburg, både i Nordstatshæren og i Sydstatshæren, nægtede at affyre deres våben selv i nærkamp, og formentlig brugte tiden på ladeprocessen, og blot lod som om de skød, når en anden i nærheden virkelig skød, i et forsøg på at skjule deres indre flugt fra drabsprocessen. Og ganske mange af dem, som faktisk skød, sigtede formentlig med vilje alt for højt.” – G. Dyer

Et absolut ikke enestående, men interessant vidnesbyrd om menneskets karakter, som sammenholdt med Brownings demonstration af hvordan en gruppe mennesker – helt almindelige, midaldrende, arbejderklasse – kan bringes til at myrde tusinder af mænd, kvinder og børn, tillader os at konkludere at mennesket som mennesker er flest, viljeløst adlyder de mest afskyelige ordrer når de kommer fra autoriteter og, for egen bekvemmeligheds – ikke princippernes! – skyld, sniger sig udenom pligter hvis muligheden opstår.

Gwynne Dyer: Krig, Borgens Forlag 2004
Christopher Browning: Ordinary Men: Reserve Police Battalion 101 and the Final Solution in Poland, New York 1993
Begge bøger anbefales på det kraftigste.

Of Human Misery …

“Of the vast sum of human misery about one third, I would guess, is unavoidable misery. This is the price we must pay for being embodied, and for inheriting genes which are subject to deleterious mutations. This is the rent extorted by Nature for the privilege of living on the surface of a planet, whose soil is mostly poor, whose climates are capricious and inclement, and whose inhabitants include a countless number of micro-organisms capable of causing in man himself, in his domestic animals and cultivated plants, an immense variety of deadly or debilitating diseases. To these miseries of cosmic origin must be added the much larger group of those avoidable disasters we bring upon ourselves. For at least two thirds of our miseries spring from human stupidity, human malice and those great motivators and justifiers of malice and stupidity, idealism, dogmatism and proselytizing zeal on behalf of religious or political idols. But zeal, dogmatism and idealism exist only because we are forever committing intellectual sins. We sin by attributing concrete significance to meaningless pseudo-knowledge; we sin in being too lazy to think in terms of multiple causation and indulging instead in over-simplification, over-generalization and over-abstraction; and we sin by cherishing the false but agreeable notion that conceptual knowledge and, above all, conceptual pseudo-knowledge are the same as understanding.

Consider a few obvious examples. The atrocities of organized religion (and organized religion, let us never forget, has done about as much harm as it has done good) are all due, in the last analysis, to “mistaking the pointing finger for the moon” — in other words to mistaking the verbalized notion for the given mystery to which it refers or, more often, only seems to refer. This, as I have said, is one of the original sins of the intellect, and it is a sin in which, with a rationalistic bumptiousness as grotesque as it is distasteful, theologians have systematically wallowed. From indulgence in this kind of delinquency there has arisen, in most of the great religious traditions of the world, a fantastic over-valution of words. Over-valuation of words leads all too frequently to the fabrication and idolatrous worship of dogmas, to the insistence on uniformity of belief, the demand for assent by all and sundry to a set of propositions which, though meaningless, are to be regarded as sacred. Those who do not consent to this idolatrous worship of words are to be “converted” and, if that should prove impossible, either persecuted or, if the dogmatizers lack political power, ostracized and denounced. Immediate experience of reality unites men. Conceptualized beliefs, including even the belief in a God of love and righteousness, divide them and, as the dismal record of religious history bears witness, set them for centuries on end at each other’s throats.

Over-simplification, over-generalization and over-abstraction are three other sins closely related to the sin of imagining that knowledge and pseudo-knowledge are the same as understanding. The over-generalizing over-simplifier is the man who asserts, without producing evidence, that “All X’s are Y,” or, “All A’s have a single cause, which is B.” The over-abstractor is the one who cannot be bothered to deal with Jones and Smith, with Jane and Mary, as individuals, but enjoys being eloquent on the subject of Humanity, of Progress, of God and History and the Future. This brand of intellectual delinquency is indulged in by every demagogue, every crusader. In the Middle Ages the favorite over-generalization was “All infidels are damned.” (For the Moslems, “all infidels” meant “all Christians”; for the Christians, “all Moslems.”) Almost as popular was the nonsensical proposition, “All heretics are inspired by the devil” and “All eccentric old women are witches.” In the sixteenth and seventeenth centuries the wars and persecutions were justified by the luminously clear and simple belief that “All Roman Catholics (or, if you happened to be on the Pope’s side, all Lutherans, Calvinists and Anglicans) are God’s enemies.” In our own day Hitler proclaimed that all the ills of the world had one cause, namely Jews, and that all Jews were subhuman enemies of mankind. For the Communists, all the ills of the world have one cause, namely capitalists, and all capitalists and their middle-class supporters are subhuman enemies of mankind. It is perfectly obvious, on the face of it, that none of these over-generalized statements can possibly be true. But the urge to intellectual sin is fearfully strong. All are subject to temptation and few are able to resist.”

– Aldous Huxley: Tomorrow and Tomorrow and Tomorrow