Neo-Neocon, blogging at PJM, considers Suicide, Homicide, Terrorism and Romanticism, concluding that “Romanticism has found a cozy home on the Left. Toss in a soupçon of “sympathetic vibration with the anger of the suicide/homicide bomber,” and disaster follows. It’s all part of a long tradition whose end is in sight.”
The anger on the Left is more visible right now, fanned by the flames of frustration at being at last in power, but still not in control. That feeling had its roots in the continuing sense that the Left’s fell out of power in the first place as a result of election fraud. It’s not necessary that this perception be correct to be a powerful motivator; just that it be perceived as correct by those who believe it.
Some—although not all—of those on the Left who sport this anger feel an added sympathetic vibration with the anger of the suicide/homicide bomber. The Romantic glorification of the downtrodden Third World by the Left adds to that sympathy and gives it further political underpinnings.
There’s an interesting socioeconomic trend to Romanticism: it’s a philosophy that seems to attract a surprising number of the more well-to-do and well-educated. In Arab countries terrorists are at least as likely to come from the ranks of the relatively affluent as they are to be poverty-stricken. And in the West it seems to be the relatively well-to-do these days who are influenced most strongly by Romanticism.
Perhaps ‘twas ever thus. Romanticism—here and elsewhere—is not only fueled by the guilt sometimes felt by people who have relative plenty when others are suffering, but it’s also fostered by an educational system that teaches and glorifies Romanticism in ways both subtle and overt.
So guilt and education are part of it. But there are other ways in which affluence—at least, relative affluence—feeds into Romanticism, especially in this country. Romanticism is idealistic (I would say, naively so). Belief in Romanticism in its purest and most philosophical form requires a certain remove from the struggles of day-to-day existence only available to those not on a subsistence level (see here for a more in-depth discussion of how this might work).
The affluent may also be attracted to the intensity of feeling and experience of the terrorist and the suicide bomber for another reason. Many human beings are probably hard-wired to seek excitement. Those who are no longer engaged in an obvious struggle for existence—no lion hunts, for example—can sometimes feel a sense of ennui and a lack of thrills. Filling this need can take the form of seeking out extreme sports such as skydiving or auto racing, or by high-risk behavior such as gambling or taking drugs. But for some people the quest takes the form of an urge towards nihilism.
As for the Middle East, the influence of the West and of Romanticism—both the homegrown and the grafted variety—have never been absent from the modern Arab scene. From T.E. Lawrence to the Nazis (see Bernard Lewis’s book Semites and Anti-Semites) to the present-day Leftists, Romanticism seems to have blended in well with the pre-existing ethos of the area.
Romanticism and politics make strange bedfellows. They lead inexorably from a philosophy that celebrates nature and considers humankind to be essentially good to one that glorifies murder and rage. But whoever said people were rational? Certainly not the Romantics.
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