“Beware of ambition for wealth; for there is nothing so characteristic of narrowness and littleness of soul as the love of riches; and there is nothing more honourable and noble than to be indifferent to money, if one does not possess it, and to devote it to beneficence and liberality, if one does possess it.” – Marcus Tullius Cicero, De Officiis (trans. Miller)
“We must, of course, never be guilty of seeming cowardly and craven in our avoidance of danger; but we must also beware of exposing ourselves to danger needlessly. Nothing can be more foolhardy than that. Accordingly, in encountering danger we should do as doctors do in their practice: in light cases of illness they give mild treatment; in cases of dangerous sickness they are compelled to apply hazardous and even desperate remedies. It is, therefore, only a madman who, in a calm, would pray for a storm; a wise man’s way is, when the storm does come, to withstand it with all the means at his command, and especially, when the advantages to be expected in case of a successful issue are greater than the hazards of the struggle. The dangers attending great affairs of state fall sometimes upon those who undertake them, sometimes upon the state. In carrying out such enterprises, some run the risk of losing their lives, others their reputation and the good-will of their fellow-citizens. It is our duty, then, to be more ready to endanger our own than the public welfare and to hazard honour and glory more readily than other advantages.” – Marcus Tullius Cicero, De Officiis (trans. Miller)
“Our beneficence should not exceed our means; for those who wish to be more open-handed than their circumstances permit are guilty of two faults: first they do wrong to their next of kin; for they transfer to strangers property which would more justly be placed at their service or bequeathed to them. And second, such generosity too often engenders a passion for plundering and misappropriating property, in order to supply the means for making large gifts. We may also observe that a great many people do many things that seem to be inspired more by a spirit of ostentation than by heart-felt kindness; for such people are not really generous but are rather influenced by a sort of ambition to make a show of being open-handed. Such a pose is nearer akin to hypocrisy than to generosity or moral goodness.” – Marcus Tullius Cicero, De Officiis (trans. Miller)
“No phase of life, whether public or private, whether in business or in the home, whether one is working on what concerns oneself alone or dealing with another, can be without its moral duty; on the discharge of such duties depends all that is morally right, and on their neglect all that is morally wrong in life.” – Marcus Tullius Cicero, De Officiis (trans. Miller)
“I can’t bear to accept that everything is basically going to shit. And everything is: the economy, the family, the social structures, the class divide, the political process in this country, global warming, random violence from terrorism. Unless you want to live in denial, I feel that you have to train yourself to find hope. The logical response is to get incredibly depressed, but what’s the point of that?” – A. M. Homes (from interview by Richard Grant)
“A.D. 1137. This year went the King Stephen over sea to Normandy, and there was received; for that they concluded that he should be all such as the uncle was; and because he had got his treasure: but he dealed it out, and scattered it foolishly. Much had King Henry gathered, gold and silver, but no good did men for his soul thereof. When the King Stephen came to England, he held his council at Oxford; where he seized the Bishop Roger of Sarum, and Alexander, Bishop of Lincoln, and the chancellor Roger, his nephew; and threw all into prison till they gave up their castles. When the traitors understood that he was a mild man, and soft, and good, and no justice executed, then did they all wonder. They had done him homage, and sworn oaths, but they no truth maintained. They were all forsworn, and forgetful of their troth; for every rich man built his castles, which they held against him: and they filled the land full of castles. They cruelly oppressed the wretched men of the land with castle-works; and when the castles were made, they filled them with devils and evil men. Then took they those whom they supposed to have any goods, both by night and by day, labouring men and women, and threw them into prison for their gold and silver, and inflicted on them unutterable tortures; for never were any martyrs so tortured as they were. Some they hanged up by the feet, and smoked them with foul smoke; and some by the thumbs, or by the head, and hung coats of mail on their feet. They tied knotted strings about their heads, and twisted them till the pain went to the brains. They put them into dungeons, wherein were adders, and snakes, and toads; and so destroyed them. Some they placed in a crucet-house; that is, in a chest that was short and narrow, and not deep; wherein they put sharp stones, and so thrust the man therein, that they broke all the limbs. In many of the castles were things loathsome and grim, called ‘Sachenteges’, of which two or three men had enough to bear one. It was thus made: that is, fastened to a beam; and they placed a sharp iron [collar] about the man’s throat and neck, so that he could in no direction either sit, or lie, or sleep, but bear all that iron. Many thousands they wore out with hunger. I neither can, nor may I tell all the wounds and all the pains which they inflicted on wretched men in this land. This lasted the nineteen winters while Stephen was king; and it grew continually worse and worse. They constantly laid guilds on the towns, and called it “tenserie”; and when the wretched men had no more to give, then they plundered and burned all the towns; that well thou mightest go a whole day’s journey and never shouldest thou find a man sitting in a town, nor the land tilled. Then was corn dear, and flesh, and cheese, and butter; for none was there in the land. Wretched men starved of hunger. Some had recourse to alms, who were for a while rich men, and some fled out of the land. Never yet was there more wretchedness in the land; nor ever did heathen men worse than they did: for, after a time, they spared neither church nor churchyard, but took all the goods that were therein, and then burned the church and all together. Neither did they spare a bishop’s land, or an abbot’s, or a priest’s, but plundered both monks and clerks; and every man robbed another who could. If two men, or three, came riding to a town, all the township fled for them, concluding them to be robbers. The bishops and learned men cursed them continually, but the effect thereof was nothing to them; for they were all accursed, and forsworn, and abandoned. To till the ground was to plough the sea: the earth bare no corn, for the land was all laid waste by such deeds; and they said openly, that Christ slept, and his saints. Such things, and more than we can say, suffered we nineteen winters for our sins.” – Anglo-Saxon Chronicle (trans. Ingram & Giles)
“The king and the head men loved much, and overmuch, covetousness in gold and in silver; and recked not how sinfully it was got, provided it came to them. The king let his land at as high a rate as he possibly could; then came some other person, and bade more than the former one gave, and the king let it to the men that bade him more. Then came the third, and bade yet more; and the king let it to hand to the men that bade him most of all: and he recked not how very sinfully the stewards got it of wretched men, nor how many unlawful deeds they did; but the more men spake about right law, the more unlawfully they acted. They erected unjust tolls, and many other unjust things they did.” — From the entry for A.D. 1087, Anglo-Saxon Chronicle (trans. Ingram & Giles)
“In a certain technoutopian view of the future, we are headed toward a post-property world. The shift from ownership to access is supposed to liberate us, enable greater sharing of resources, fuel human creativity, create more prosperity, and lead to greater equality. What we so often forget to ask, however, is who controls access? Who builds the highways?” – Whitney Erin Boesel, “Spotevangelism”
“Facebook can seem at times an enormous simulacrum of the Pussycat Lounge, full of voyeurism and cynical, semi-professional exhibitionism, but obviously the divide between performer and audience that structures the flow of money, power, pity, and contempt in strip clubs has been largely obliterated online. Instead, there is the ambiguous simultaneity of consuming and producing spectacle, of performing the self, of spectatorship as performance, in a medium that immediately allows you to substitute yourself for any performer with broadcast responses of your own. This stew of contradictory and self-negating impulses makes up what now often gets described simply as sharing. It’s sharing when we confess something; it’s sharing when we link to someone else’s work; it’s sharing when we simply express approval for something; it’s sharing when a social-media service automatically announces some action we took. Online we all have a million hearts to give.” – Rob Horning, “The Failure Addict”
“The problem in politics is this: You don’t get any credit for disaster averted. Going to the voters and saying, ‘Boy, things really suck, but you know what? If it wasn’t for me, they would suck worse.’ That is not a platform on which anybody has ever gotten elected in the history of the world.” – Barney Frank, quoted in Andrew Ross Sorkin, Too Big to Fail
“As sophisticated as the world’s markets have become, the glue that holds the entire arrangement together remains old-fashioned trust. Once that vanishes, things can unravel very quickly.” — Andrew Ross Sorkin, Too Big to Fail
“If a great change is to be made in human affairs, the minds of men will be fitted to it; the general opinions and feelings will draw that way. Every fear, every hope will forward it: and then they who persist in opposing this mighty current in human affairs, will appear rather to resist the decrees of Providence itself, than the mere designs of men. They will not be resolute and firm, but perverse and obstinate.” – Edmund Burke, Thoughts on French Affairs (1791)
“At that time [1849] so demoralizing was the effect of the gold-mines that everybody not in the military service justified desertion, because a soldier, if free, could earn more money in a day than he received per month. Not only did soldiers and sailors desert, but captains and masters of ships actually abandoned their vessels and cargoes to try their luck at the mines. Preachers and professors forgot their creeds and took to trade, and even to keeping gambling-houses.” — William Tecumseh Sherman, “Early Recollections of California,” from Memoirs of General W. T. Sherman
“Before the 1770s, the idea of a magical document that ‘constituted’ your government, state, and politics—the idea that all laws and governmental authority would have to refer back to a single document, a single code—was almost as surprising as the idea that independence was something you could just speak into existence, declare. Pretty much all the other governments in the world lacked any pretense of representing the will of their people; the king was the king because he was the king, and because Fuck You, and also maybe because of the Bible. But mostly he was the king because he had all these guys with swords and guns and horses that would come to your house and burn it down and murder you.” — Aaron Bady, “Dumb Computers, Smart Cops” (emphasis in original)
“Chickens and cows exist because we eat them. If we didn’t eat them they probably wouldn’t be here, at least in the same numbers. I don’t think humans are going to stop eating other animals any time soon, and I don’t think they should. But the system as it exists is sick and broken and nobody should be eating a distraught, unhappy, abused animal. We are literally making ourselves ill with them. One way that I see that a lot is when it comes to the emotional lives of captive animals or animals trapped inside the fur or meat industries. I think that’s unconscionable. But I don’t think that means we need to stop eating meat or wearing leather, instead we need to completely reevaluate the process, and there are so many great minds doing that right now. It may mean that we can’t wear leather or eat meat at the scale or in the ways we do now.” – Laurel Braitman (from Malcolm Harris interview in The New Inquiry)
“Governments fear their people. They fear we will exercise our power to change them, and they fear we will panic. The first is a realistic if undemocratic fear, since changing them is our right; the second is a self-aggrandising fantasy in which attempts to alter the status quo are seen as madness, hysteria, mob rule. They often assume that we can’t handle the data in a crisis, and so prefer to withhold crucial information, as the Pennsylvania government did in 1979 at the time of the Three Mile Island partial nuclear meltdown, and the Soviet government did during the Chernobyl meltdown in 1986. Panic is what you see in disaster movies, where people run about doing foolish things, impeding evacuation and rescue, behaving like sheep. But governments and officials are not very good shepherds. During the massacre at Virginia Tech in 2007, the university authorities locked down the administrative offices and warned their own families, while withholding information from the campus community. The Bush administration lied about the toxicity of the air near Ground Zero in New York after 9/11, putting hundreds of thousands of people at risk for the sake of a good PR front and a brisk return to business as usual. Disasters often crack open fissures between government and civil society.” — Rebecca Solnit, “Diary: In Fukushima”
“Look at the history of innovation! If people don’t call you nuts, then you are doing something wrong.” – Peter Eisenberger (quoted by Michael Specter in “The Climate Fixers”)
“Individualism isn’t the antithesis of community or socialism. To think so is to assume that attaining autonomy as an individual requires the denial of all tradition and solidarity, whether inherited or invented, or it is to assume that economic self-assertion through liberty of contract is the path to genuine selfhood. We know better – we know without consulting Aristotle that selfhood is a social construction – but we keep claiming that our interests as individuals are by definition in conflict with larger public goods like social mobility and equal access to justice and opportunity.
“We keep urging our fellow Americans to ‘rise above’ a selfish attachment to their own little fiefdoms, whether these appear as neighborhoods or jobs, and their cherished consumer goods. In doing so, we’re asking them to give up their local knowledge, livelihoods, and identities on behalf of an unknown future, a mere abstraction, a canvas stretched to accommodate only the beautiful souls among us: we’re asking them to get religion. Either that or we’ve acceded to the anti-American fallacy cooked up by the neoclassical economists who decided in the 1950s that liberty and equality, or individualism and solidarity – like capitalism and socialism – are the goals of a zero-sum game.
“By now we know what the founders did: that equality is the enabling condition of liberty, and vice versa. There were two ‘cardinal objects of Government,’ as James Madison put it to his friend and pupil Thomas Jefferson in 1787: ‘the rights of persons and the rights of property.’ Each constitutional purpose permitted the other, not as an ‘allowance’ but rather as a premise. One is not the price of the other, as in a cost imposed on and subtracted from the benefit of the other. Instead, liberty for all has been enhanced by our belated approach to equality, our better approximations of a more perfect union; for example, by the struggles and victories of the civil rights movement, the women’s movement, and the gay rights movement. By the same token, democratic socialism enhances individuality. By equipping more people with the means by which they can differentiate themselves, if they choose, from their origins – income and education are the crucial requisites here – socialism becomes the solvent of plainclothes uniformity and the medium of unruly, American-style individualism.”
– James Livingston, “How the Left Has Won”
“Social democracy is impossible without political and cultural pluralism, but such pluralism is inconceivable in the absence of markets geared toward decentered consumer choices, which are in turn dependent on price systems, advertisements, novelty, and fashion; in other words, on the bad taste, bad faith, and bad manners that come with ‘reification,’ aka consumer culture. When the economic future is left in the hands of the oligarchs – the best and the brightest, those who know what’s good for us, whether they’re from the Politburo, Harvard, or Goldman Sachs – the political future will be theirs, too. Like capitalism, and like democracy, socialism needs markets to thrive, and vice versa.” – James Livingston, “How the Left Has Won”
“Firearms are potent objects of power; someone who picks up a gun instantly alters his status and relationship to those around him. They provide a quick fix to those feeling profoundly impotent and without recourse. This alteration is the reason that certain young people, feeling especially vulnerable and powerless in their teen-age years, are attracted to violent gun use. It is the reason that members of a neighborhood watch might feel the need to arm themselves. The criminal use of guns is a symptom of larger problems of disempowerment in this country. The answer is not to ban firearms or even regulate them–something I happen to support–but to provide the social, economic, and emotional tools that citizens need to feel a sense of control over their lives. Guns have become such strong symbols of violence and supremacy that it is much easier to talk about firearms regulation than to talk about the complex social and racial issues in this country, including Americans’ lack of access to adequate mental-health care. The problem isn’t that it is easy to get a gun in America; the problem is that obtaining a gun is easier than getting therapy, or achieving racial equality and financial stability.” — Barbara Eldredge, “To Keep and Bear Arms”
“Until we have created a romance of peace that would equal that of war, violence will not disappear from people’s lives.” – Count Harry Kessler (quoted by Alex Ross in “Diary of an Aesthete”)
“Junkies and alcoholics are interesting to watch for about five minutes, and then the tedium of their bottomless need, their self-aggrandizing defensiveness, sinks in, and you want to tun screaming for your life—because they’ll suck it out of you, given the chance.” – Hilton Als, “Down but Not Defeated”
“When you have two people who love each other, are happy and gay and really good work is being done by one or both of them, people are drawn to them as surely as migrating birds are drawn at night to a powerful beacon. If the two people were as solidly constructed as the beacon there would be little damage except to the birds. Those who attract people by their happiness and their performance are usually inexperienced. They do not know how not to be overrun and how to go away. They do not always learn about the good, the attractive, the charming, the soon-beloved, the generous, the understanding rich who have no bad qualities and who give each day the quality of a festival and who, when they have passed and taken the nourishment they needed, leave everything deader than the roots of any grass Attila’s horses’ hooves have ever scoured.” – Ernest Hemingway, A Moveable Feast
Yesterday’s tragedy at Newtown is not the first time our nation has faced the horror of a mass shooting. It may not be the last. It can’t help but make any thoughtful person consider the role of firearms in society.
When considering what the Second Amendment meant or was intended to mean when it was written two-and-a-quarter centuries ago, and what it may still mean to us today and what its function in society could continue to be, it may be helpful to consider the ways in which firearms and society have changed over time.
A fundamental fact about firearms is that their origin is as weapons of war. They were not developed for hunting. They were not developed for sport. Their original role was not for use by homeowners in protecting their families and property against criminals. They were not invented, refined, improved, and made more and more deadly and easy to use so that citizens could employ them in militias from the well-ordered to the little more than rabble. They were not for the people to protect themselves against the state. They were for people under orders to kill other people at the behest of governmental authority–one king’s soldiers shot at another king’s soldiers in order to kill them.
By the time of the adoption of the Second Amendment, firearms had reached a certain level of development. They were single-shot weapons. What they fired were not bullets as we now know them. The vast majority of firearms at that time were what is known as smooth-bore muskets. They fired balls of lead of about a half-inch in diameter. They were wildly inaccurate at ranges greater than fifty yards. And they did not fire quickly. The most skilled, experienced, well-trained musketeers–who were almost invariably soldiers or men who had received military training–would be hard-pressed to fire even four shots per minute. Rifled muskets–the ancestors of today’s rifles–existed, were highly accurate at ranges of 400 yards or more, but were difficult to load. A rifleman might be able to fire two shots every three minutes if he were competent in using his weapon.
Nowadays, due to the pressures of weapons development among nations, firearms are significantly more powerful and accurate than they were two-and-a-quarter centuries ago. Only hobbyists any longer fire smooth-bore single-shot firearms. Pistols and rifles–including assault rifles and machine guns–are all capable of firing bullets at high velocity accurately at long distances. Furthermore, firearms nowadays routinely are capable of firing ten or twenty or more bullets rapidly before needing to be reloaded.
As for the militia, the nature of that has also changed significantly since the adoption of the Second Amendment. The Founding Fathers would probably not recognize our National Guard as being what they meant by a militia, though our National Guard is descended and derived from the militias referred to in the amendment. The militias essentially ceased to exist in the wake of the Civil War of a century-and-a-half ago.
A large part of what the Founding Fathers intended in the Second Amendment was for the people to be able to protect themselves against a tyrannical government. I myself own a rifle because I believe in the wisdom of this interpretation of the amendment, and I believe it my duty as a citizen to own a rifle and know how to use it. But I know that the instances of an armed populace successfully revolting against a central government absent that government’s own regular military forces fracturing and assisting the rebels, as we are seeing happen in Syria now, are extremely rare. And I know that the American military possesses weapons of fearful devastation that make my rifle look like little more than a foolish gesture.
The Second Amendment as it is currently interpreted is a dangerous anachronism. Whatever the solution to the problem it presents our society is to be, it should be clear at this point that a solution needs to be found.
“All a man need ever do is obey.” — Ernest Hemingway, Across the River and Into the Trees
“No horse named Morbid ever won a race.” — Ernest Hemingway, Across the River and Into the Trees
“Maybe there is no good God. But there is definitely a devil, and his predominant passion is the religion of those Protestant fundamentalists. I believe my country is beginning to resemble a theocracy. Using television, the evangelists raise appalling amounts of money which they then invest in the election of mentally disabled obscurantists.” – Gore Vidal (quoted by Lila Azam Zanganeh in “The End of Gore Vidal”)
The three were at the table now and the others sat close by except Pablo, who sat by himself in front of a bowl of the wine. It was the same stew as the night before and Robert Jordan ate it hungrily.
“In your country there are mountains? With that name [Montana] surely there are mountains,” Primitivo asked politely to make conversation. He was embarrassed at the drunkenness of Pablo.
“Many mountains and very high.”
“And are there good pastures?”
“Excellent; high pasture in the summer in forests controlled by the government. Then in the fall the cattle are brought down to the lower ranges.”
“Is the land there owned by the peasants?”
“Most land is owned by those who farm it. Originally the land was owned by the state and by living on it and declaring the intention of improving it, a man could obtain title to a hundred and fifty hectares.”
“Tell me how this is done,” Agustín asked. “That is an agrarian reform which means something.”
Robert Jordan explained the process of homesteading. He had never thought of it before as an agrarian reform.
“That is magnificent,” Primitivo said. “Then you have a communism in your country?”
“No. That is done under the Republic.”
“For me,” Agustín said, “everything can be done under the Republic. I see no need for other form of government.”
“Do you have no big proprietors?” Andrés asked.
“Many.”
“Then there must be abuses.”
“Certainly. There are many abuses.”
“But you will do away with them?”
“We try to more and more. But there are many abuses still.”
“But there are not great estates that must be broken up?”
“Yes. But there are those who believe that taxes will break them up.”
“How?”
Robert Jordan, wiping out the stew bowl with bread, explained how the income tax and inheritance tax worked. “But the big estates remain. Also there are taxes on the land,” he said.
“But surely the big proprietors and the rich will make a revolution against such taxes. Such taxes appear to me to be revolutionary. They will revolt against the government when they see that they are threatened, exactly as the fascists have done here,” Primitivo said.
“It is possible.”
“Then you will have to fight in your country as we fight here.”
“Yes, we will have to fight.”
“But are there not many fascists in your country?”
“There are many who do not know they are fascists but will find it out when the time comes.”
“But you cannot destroy them until they rebel?”
“No,” Robert Jordan said. “We cannot destroy them. But we can educate the people so that they will fear fascism and recognize it as it appears and combat it.”
— Ernest Hemingway, For Whom the Bell Tolls
“No animal has more liberty than the cat; but it buries the mess it makes. The cat is the best anarchist.” — Ernest Hemingway, For Whom the Bell Tolls