Inventing the Enemy: Essays (4 page)

But I—that am not shap’d for sportive tricks,
Nor made to court an amorous looking glass—
I . . . that am curtail’d of this fair portion,
Cheated of feature by dissembling nature,
Deform’d, unfinish’d, sent before my time
Into this breathing world scarce half made up,
And that so lamely and unfashionable
That dogs bark at me as I halt by them—
Why I . . . have no delight to pass away the time,
Unless to spy my shadow in the sun
And descant my own deformity.
And therefore, since I cannot prove a lover
To entertain these fair well-spoken days,
I am determined to be a villain. (act 1, scene 1)

It seems we cannot manage without an enemy. The figure of the enemy cannot be abolished from the processes of civilization. The need is second nature even to a mild man of peace. In his case the image of the enemy is simply shifted from a human object to a natural or social force that in some way threatens us and has to be defeated, whether it be capitalistic exploitation, environmental pollution, or third-world hunger. But though these are “virtuous” cases, even hatred of injustice, as Brecht reminds us, “makes the brow grow stern.”

Is our moral sense therefore impotent when faced with the age-old need for enemies? I would argue that morality intervenes not when we pretend we have no enemies but when we try to understand them, to put ourselves in their situation. Aeschylus has no resentment toward the Persians, whose tragedy he experiences with them and from their point of view. Caesar treats the Gauls with great respect: at worst, he makes them appear rather wimpish each time they surrender. And Tacitus admires the Germans, crediting them with fine complexions and complaining only about their dirtiness and their reluctance to undertake heavy work as they cannot cope with heat and thirst.

Trying to understand other people means destroying the stereotype without denying or ignoring the otherness.

But let us be realistic. These ways of understanding the enemy are the prerogative of poets, saints, or traitors. Our innermost impulses are of quite another kind. In 1967
Report from Iron Mountain on the Possibility and Desirability of Peace
was published in America by a certain “John Doe” (someone even suggested it was Galbraith).
¹
It was clearly a pamphlet against war, or at least a pessimistic lament on its inevitability. But since, in order to wage war, we need an enemy to fight, the inevitability of war is linked to the inevitability of identifying and creating an enemy. In the pamphlet it is thus suggested with extreme seriousness that the reconversion of the whole of American society to a state of peace would be disastrous, since only war provides the basis for the harmonious development of human societies. Its organized wastage provides a valve that regulates the effective running of society. It resolves the problem of supplies. It is a driving force. War enables a community to recognize itself as a “nation”; a government cannot even establish its own sphere of legitimacy without the contrasting presence of war; only war ensures the equilibrium between classes and makes it possible to locate and exploit antisocial elements. Peace produces instability and delinquency among young people; war channels all disruptive forces in the best possible way, giving them a “status.” The army is the last hope for outcasts and misfits; the system of war alone, with its power over life and death, induces people to pay a blood price for institutions far less central to social organization than war, such as the motor car. From the ecological point of view, war provides a release valve for surplus lives; and though, until the nineteenth century, only the most courageous members of society (soldiers) were killed in war while worthless members survived, current technology has made it possible to overcome this problem with the bombardment of urban centers. Bombardment limits the population boom better than ritual infanticide, monasticism, sexual mutilation, extensive use of capital punishment . . . War makes it possible, at last, to develop a truly “humanistic” art in which conflicted situations predominate.

If this is so, the cultivation of the enemy must be intensive and continuous. George Orwell provides an excellent example of this in
Nineteen Eighty-four
(1949):

The next moment a hideous, grinding speech, as of some monstrous machine running without oil, burst from the big telescreen at the end of the room. It was a noise that set one’s teeth on edge and bristled the hair at the back of one’s neck. The Hate had started.

As usual, the face of Emmanuel Goldstein, the Enemy of the People, had flashed onto the screen. There were hisses here and there among the audience. The little sandy-haired woman gave a squeak of mingled fear and disgust. Goldstein was the renegade and backslider who once, long ago . . . had been one of the leading figures of the Party . . . He was the primal traitor, the earliest defiler of the Party’s purity. All subsequent crimes against the Party, all treacheries, acts of sabotage, heresies, deviations, sprang directly out of his teaching. Somewhere or other he was still alive and hatching his conspiracies . . .

Winston’s diaphragm was constricted. He could never see the face of Goldstein without a painful mixture of emotions. It was a lean Jewish face, with a great fuzzy aureole of white hair and a small goatee beard—a clever face, and yet somehow inherently despicable, with a kind of senile silliness in the long thin nose near the end of which a pair of spectacles was perched. It resembled the face of a sheep, and the voice, too, had a sheep-like quality. Goldstein was delivering his usual venomous attack upon the doctrines of the Party—. . . he was demanding the immediate conclusion of peace with Eurasia, he was advocating freedom of speech, freedom of the press, freedom of assembly, freedom of thought, he was crying hysterically that the revolution had been betrayed . . .

Before the Hate had proceeded for thirty seconds, uncontrollable exclamations of rage were breaking out from half the people in the room . . .

In its second minute the Hate rose to a frenzy. People were leaping up and down in their places and shouting at the tops of their voices in an effort to drown the maddening bleating voice that came from the screen. The little sandy-haired woman had turned bright pink, and her mouth was opening and shutting like that of a landed fish . . . The dark-haired girl behind Winston had begun crying out “Swine! Swine! Swine!” and suddenly she picked up a heavy Newspeak dictionary and flung it at the screen. It struck Goldstein’s nose and bounced off: the voice continued inexorably. In a lucid moment Winston found that he was shouting with the others and kicking his heel violently against the rung of his chair. The horrible thing about the Two Minutes Hate was not that one was obliged to act a part, but that it was impossible to avoid joining in . . . A hideous ecstasy of fear and vindictiveness, a desire to kill, to torture, to smash faces in with a sledgehammer, seemed to flow through the whole group of people like an electric current, turning one even against one’s will into a grimacing, screaming lunatic. (part 1, chapter 1)

We do not have to reach the excesses of
Nineteen Eighty-four
to recognize ourselves as beings who need an enemy. We are witnessing the fear that can be caused by new influxes of migrants. In Italy today, Romanians are being portrayed as the enemy by extending to a whole ethnic culture the characteristics of a few of its marginalized members, thus providing an ideal scapegoat for a society that, caught up in change—including ethnic change—is no longer able to recognize itself.

Sartre provides the most pessimistic vision in this respect in
No Exit.
We can recognize ourselves only in the presence of an Other, and on this the rules of coexistence and submission are based. But it is more likely that we find this Other intolerable because to some degree he is not us. In this way, by reducing him to an enemy, we create our hell on earth. When Sartre locks up three people who have died, who didn’t know each other in life, in a hotel bedroom, one of them realizes the terrible truth: “Wait! You’ll see how simple it is. Childishly simple. Obviously there aren’t any physical torments. You agree, don’t you? And yet, we’re in hell. And no one else will come here. We’ll stay in this room, the three of us, for ever and ever . . . In short, there’s someone absent here, the official torturer . . . It’s obvious what they’re after—an economy of manpower . . . each of us will act as torturer of the two others” (translated by Stuart Gilbert).

[Lecture given at Bologna University on May 15, 2008, as part of a series of evenings on the classics, published in
Elogio della politica
, edited by Ivano Dionigi (Milan: BUR, 2009).]

I
F YOU ARE HERE
this evening in spite of the terroristic title of my talk, that means you are prepared for anything—though a serious lecture about Absolute and Relative ought to last at least two and a half thousand years, as long as the debate itself. The title of this year’s Milanesiana festival is “Conflict and the Absolute,” and naturally I have been wondering what these words mean. It’s the most basic question any philosopher must ask.

Since I haven’t been to the festival’s other events, I did a search on the Internet for pictures by artists who refer to the Absolute, and there I found Magritte’s
La connaissance absolue,
as well as various works by others I needn’t name—
Painting the Absolute,
Quête d’absolu,
In Search of the Absolute,
Marcheur d’absolu
—and several advertisements like the one for Absolut vodka. The Absolute, it seems, is selling well.

The notion of Absolute also brought to mind one of its opposites, namely, the notion of Relative, which has become rather fashionable ever since leading churchmen, and even some secular thinkers, began a campaign against what they call relativism. It’s a term that has become derogatory, used for almost terroristic ends, like Berlusconi’s use of the word
communism
. But here I will limit myself to confounding your ideas rather than clarifying them, suggesting how each of these terms—depending on the circumstances—means many different things, and that they shouldn’t be used as baseball bats.

According to dictionaries on philosophy, Absolute means anything that is
ab solutus,
free from ties or limits, something that does not depend on something else, which has its own inherent reason, cause, and explanation. Something therefore very similar to God, in the sense that he describes himself as “I am who I am” (
ego sum qui sum
), to which everything else is contingent and therefore does not have its own inherent cause and—even if it happens to exist—it could just as well not exist, or not exist tomorrow, as is the case with the solar system or with each one of us.

As we are contingent beings, and therefore destined to die, we desperately need to think there is something to fasten onto that will not perish, in other words, an Absolute. But this Absolute can be transcendent, like the biblical divinity, or immanent. Without discussing Spinoza or Giordano Bruno, with the idealist philosophers we ourselves enter to become part of the Absolute, since the Absolute (for example, in Schelling) would be the indissoluble unity of the conscious being and of such things that were once considered extraneous to the individual, such as nature or the world. In the Absolute we identify with God, we are part of something that is not yet fully complete: a process, a development, infinite growth, and infinite self-definition. But if this is how things are, we can never define or know the Absolute since we are part of it, and trying to understand it would be like Baron Munchausen pulling himself out of the swamp by his own hair.

The alternative, then, is to think of the Absolute as something that we are not, and that is elsewhere, not dependent on us, like the god of Aristotle, who thinks of himself as thinking, and who, according to Joyce in
A Portrait of the Artist as a Young Man,
“remains within or behind or beyond or above his handiwork, invisible, refined out of existence, indifferent, paring his fingernails.” Back in the fifteenth century, in fact, Nicholas of Cusa in
De docta ignorantia
wrote, “Deus est absolutus.”

But since God is Absolute, said Nicholas, he can never fully be reached. The relationship between our knowledge and God is the same as that between a polygon and the circumference into which it is drawn: as the sides of the polygon gradually increase, it comes closer and closer to the circumference, but the polygon and the circumference will never be the same. God, said Nicholas, is like a circle whose center is everywhere and whose circumference is nowhere.

Is it possible to imagine a circle with its center everywhere and no circumference? Obviously not. And yet we can describe it, which is what I am doing now, and each of you understand that I’m talking about something to do with geometry, except that it is geometrically impossible and unimaginable. There is therefore a difference between whether or not we can imagine a thing and whether we can nevertheless name it, give it some meaning.

What does it mean to use a word and give it a meaning? It means many things.

• A.   
  To have instructions for recognizing such an object or situation or event.
  For example, the meaning of the word
  dog
  or
  stumble
  includes a series of descriptions, also in the form of images, for recognizing a dog and distinguishing it from a cat, and differentiating a stumble from a jump.
  
• B.   
  To have a definition or classification.
  Definitions and classifications are given to a dog but also to events or situations such as voluntary manslaughter, as opposed to involuntary manslaughter.
  
• C.   
  To know about other properties, facts, or encyclopedic details of a given entity.
  For example, I know that dogs are faithful and good for hunting or guarding; I know that a conviction for voluntary manslaughter can lead to a particular sentence of imprisonment, and so forth.
  
• D.   
  Where possible, to have instructions on how to produce the corresponding object or event.
  I know what
  vase
  means since I know how a vase is produced even though I am not a potter—and the same is true for terms like
  decapitation
  or
  sulfuric acid
  . Whereas for a word like
  brain
  , I know meanings A and B, and some of the properties in C, but I do not know how to produce one.