While I disagree with him on a host of political issues, I follow Ta-Nehisi Coates’s blog at The Atlantic closely because of his consistently well written and fascinating posts on history and literature. Many of these are on the Civil War, which has in recent years become a topic of great interest to him.
There was a particularly interesting pair of these a couple weeks ago in which Coates and his commenters discussed (in the context of Ron Paul’s repeated statements that the Civil War was unnecessary) the fact that left wing icon Howard Zinn actually peddles the several of the neo-confederate tropes: that the Civil War was fought for Northern economic domination and had little to do with slavery, and that a the Civil War clearly wasn’t necessary in order to end slavery anyway. [First post on Ron Paul, Howard Zinn and the Civil War. Second, followup post.] The specific Howard Zinn text that they go after (because it’s conveniently online) is a lecture he gave called Three Holy Wars, in which he tries to make a case for why people should not see the Revolutionary War, American Civil War or American involvement in World War II as moral or just — something he argues is important because seeing any past wars as just allows people to justify other wars on analogy.
Zinn proceeds to run through most of the standard complaints against the “War of Northern Aggression”:
It was really, really bad:
Slavery. Slavery, nothing worse. Slavery. And at the end of the Civil War, there’s no slavery. You can’t deny that. So, yeah, you have to put that on one side of the ledger, the end of slavery. On the other side, you have to put the human cost of the Civil War in lives: 600,000. I don’t know how many people know or learn or remember how many lives were lost in the Civil War, which was the bloodiest, most brutal, ugliest war in our history, from the point of view of dead and wounded and mutilated and blinded and crippled. Six hundred thousand dead in a country of 830 million. Think about that in relation today’s population; it’s as if we fought a civil war today, and five or six million people died in this civil war. Well, you might say, well, maybe that’s worth it, to end slavery. Maybe. Well, OK, I won’t argue that. Maybe. But at least you know what the cost is.
The Civil War didn’t meaningfully free them anyway: Continue reading
American and British lawyers squared off recently in a discussion over whether the Declaration of Independence was legal. The BBC reports as follows:
On Tuesday night, while Republican candidates in Nevada were debating such American issues as nuclear waste disposal and the immigration status of Mitt Romney’s gardener, American and British lawyers in Philadelphia were taking on a far more fundamental topic.
Namely, just what did Thomas Jefferson think he was doing?
Some background: during the hot and sweltering summer of 1776, members of the second Continental Congress travelled to Philadelphia to discuss their frustration with royal rule.
By 4 July, America’s founding fathers approved a simple document penned by Jefferson that enumerated their grievances and announced themselves a sovereign nation.
Called the Declaration of Independence, it was a blow for freedom, a call to war, and the founding of a new empire.
It was also totally illegitimate and illegal.
At least, that was what lawyers from the UK argued during a debate at Philadelphia’s Ben Franklin Hall.
It strikes me that this misses a crucial distinction: The Declaration was essentially an announcement that if certain demands were not met, the colonists would fight a war for their independence. Such things are not intended to be legal. No sane country is going to provide legal basis for its sub-regions to secede at will — and as the British lawyers point out further on in the article, the US certainly didn’t give it’s Southern half that right under Lincoln. Instead, the colonists were making a last ditch appeal and (more realistically) an appeal for public and international sympathy as they prepared to fight a war of independence. If the British had won, the signers would probably have been hung as traitors. Given that they won, they are considered to be founders of the republic.
Rather than trying to put forward some theory under which the document was legal within the context of the British Empire, it seems to me that the correct answer is that the Declaration was legal by right of conquest — an aged yet still apt concept. This also, of course, answers the question of the why the South was not allowed to secede: Because they lost the Civil War.
Today, October 14 Anno Domini 2011, the Battle of Hastings occurred between the Anglo-Saxon King Harold and Duke William of Normandy.
The following is an animated version of the Bayeux Tapestry .
King Harold had a depleted force of 5,000 foot soldiers from a decisive victory of the combined Viking forces of Tostig and Harald Hadrada in the north of England the previous month. Whilst Duke William had a force of 15,000 infantry, cavalry, and archers. Facing superior numbers King Harold took up a defensive position that nearly won the day if it wasn’t for Duke William’s resilient command of a deteriorating situation.
Something for the weekend. Te Deum (To God) sung by the Benedictine monks of Saint Maurice and Saint Maur. A song sung by Catholics in moments of triumph and thanksgiving, it was probably written by Saint Nicetas in the late Fourth century or early Fifth century.
One of the swear words common since Vatican II in the Catholic Church is triumphalism. We are to avoid it at all costs, and it is a bad, bad thing. In a small way this makes sense. The Church is both a divine and a human institution. As a divine institution the Church is always victorious and triumphant as result of the Triumph of the Cross, and proceeds serenely through time and eternity. As a human institution the Church consists of we sinful individuals here on Earth, and meets with victories and defeats as she seeks to spread the message of Christ, often on very stony fields indeed. To view the Church here on Earth through rose colored glasses and to assume that simply because the ultimate victory will be claimed by the Church against the Gates of Hell that all is well within the Church is to mistake the Church Triumphant for the Church Militant.
When I was 12 or so, my father picked up a newly released album of World War One music entitled, after the most famous American song of the war, Over There. It is now long out of print (though still occasionally available used). As is sometimes the case with highly singable songs one heard as a youth, several of these songs had been on my mind lately, and so when the breakdown of the dishwasher the other night set everyone to washing and drying dishes, I put it on and we sang along to the oddly cheerful songs inspired by one of the world’s darker interludes.
“Over There”, written in 1917 by George M. Cohan (I didn’t like the historical versions I found on YouTube as much, so I made my own with the Feinstein rendition of the song.)
I’ve been really enjoying listening to the unabridged War and Peace (I’m listening to a reading by Neville Jason) as a commuting book. It’s episodic enough to be good when listened to in half hour increments, and it’s good enough to be a pleasure to hear while not so stylistic in its prose as to be make one feel as if one ought to be reading it rather than listening. However, this morning I hit one of Tolstoy’s chapter long theory-of-history sections, and was startled at how little sense it made. This is a chunk of Book 9, Chapter 1:
From the close of the year 1811 intensified arming and concentrating of the forces of Western Europe began, and in 1812 these forces—millions of men, reckoning those transporting and feeding the army—moved from the west eastwards to the Russian frontier, toward which since 1811 Russian forces had been similarly drawn. On the twelfth of June, 1812, the forces of Western Europe crossed the Russian frontier and war began, that is, an event took place opposed to human reason and to human nature. Millions of men perpetrated against one another such innumerable crimes, frauds, treacheries, thefts, forgeries, issues of false money, burglaries, incendiarisms, and murders as in whole centuries are not recorded in the annals of all the law courts of the world, but which those who committed them did not at the time regard as being crimes.
What produced this extraordinary occurrence? What were its causes? The historians tell us with naive assurance that its causes were the wrongs inflicted on the Duke of Oldenburg, the nonobservance of the Continental System, the ambition of Napoleon, the firmness of Alexander, the mistakes of the diplomatists, and so on. Continue reading
Akira Kurosawa’s 1950 masterpiece Rashomon in which a murder is told from four differing perspectives, including that of the ghost of the murdered man, details a problem that always plagues historians: whenever you have more than one source for an event, they are probably going to differ, sometimes in small particulars, although not uncommonly in large ones. The larger the event, a battle for example, and the more sources, the more differences. What one reads in a typical history book often glosses over questions on particular points with the writer, assuming he is aware of the differing materials, picking, choosing and interpreting source material rather like an individual putting together a puzzle where some of the pieces have gone astray and some have been savaged by the family dog. It is not easy work, and that is why some “historians” merely repackage the various books on the subject they have skimmed and eschew actual research by themselves. If you read a lot on a particular topic of history, you can often tell what source is being used for a particular event.
On February 11, 1861, Lincoln left Springfield, Illinois with his family to travel to Washington DC to be sworn in as President of a very Disunited States of America. He made a short and, for him, fairly emotional and personal speech to his friends and well-wishers at the train station. Three versions of his speech have come down to us: Continue reading
There has been discussion in the public square lately about American Exceptionalism. The term is one of those which, it seems, causes visceral reactions in many people, either positive or negative. Some immediately declare that the United States is one of the greatest nations that has ever existed. Others insist either that the US is entirely un-exceptional (and its inhabitants delusional for thinking otherwise) or that it is exceptional only in that it has been an unusually bad influence upon the world.
One of the problems is that there are a couple of different meanings one can assign to the term “American exceptionalism”. Some use the term to mean that 19th century Protestant idea that the United States is uniquely selected by God as a new Israel to play some pivotal role in the world. This view strikes me as sufficiently wrong as to be uninteresting, so I won’t discuss it further. However, this does not necessarily leave us to conclude that the US is either unexceptional or evil.
One of the ideas which has, perhaps more than any other, led to war and suffering in the modern age, is the idea that countries should have clear ethnic/national identities which define their borders. This is something that we in the the US, which has been heavily defined by immigration and thus lacks a distinct ethnic national identity, but it is something which comes into stark relief when we look at conflicts in other parts of the world.
Of these, the one that gets the most press is, of course, the conflict over the Holy Land, where different factions insist that the same ground should belong to either a Jewish State or a Palestinian State. This leads to strife because obviously if the state in a given area is specifically intended to belong to one ethnic or cultural group, then members of other groups must either leave or see themselves as living in someone else’s country.
This would work very well if various ethnic groups had spontaneously generated from the soil of different regions, but this is not the case. (After all, if you trace it back far enough, we’re all Africans.) Recorded history is one long story of migrations, conquests and assimilations. Continue reading
For decades, progressives tended to accuse conservatives of wanting to bring back the ’50s, but in recent years the shoe is on the other foot, with some prominent progressives saying they yearn for the good old days when unions were strong, manufacturing was the core of the economy, and the top marginal tax rate was over 90%. I wanted to see what the real tax situation was for people in a number of different income situations, so I decided to pull the historical tax tables and do the math.
Luckily, the Tax Foundation publishes the income tax tables for every year from 2010 back to 1913. I decided to compare 2010 and 1955. Here are the 2010 tax tables:
I then got the 1955 tax tables and adjusted the income brackets to 2010 dollars using this inflation calculator. (For those interested, the inflation factor from 1955 to 2010 is 713%) The result is as follows:
So many books! So little time! And, unfortunately, not enough to afford them all. Erasmus’ motto, “When I get a little money I buy books; and if any is left I buy food and clothes” worked during college, but is hard to get away with once you’re married with children and have a spouse to answer to. =)
We’ve heard much lately of Pope Benedict’s interview with Peter Seewald: Light of the World: The Pope, The Church and The Signs Of The Times, regarding which Ignatius Press’ Carl Olson has been doing a magnificent job rounding up reviews and discussion across the web; and George Weigel’s “sequel” to his reknowned autobiography of John Paul II: The End and the Beginning: Pope John Paul II — The Victory of Freedom, the Last Years, the Legacy, and Patrick W. Carey’s biography Avery Cardinal Dulles, SJ: A Model Theologian.
Here are a few more on the horizon that might be of interest to our readers (and which are definitely on my “to read” list from 2010). Continue reading
I love history. To me it is endlessly fascinating, the never ending chronicle of the triumphs and tragedies of mankind, filled with adventure, courage, cowardice, wisdom, folly and all those elements that make great novels. I therefore find it distressing that so many people think history is dull and are indifferent or even hostile to it. Distressing but understandable. Too many historians seem to write with the unstated desire to make their subject matter as dull and dreary as they can manage. A useful corrective to this are good historical novels, which can often awake in readers a love of history. One of the great practioners of the craft was Rafael Sabatini.
Writing at the end of the Nineteenth and the first half of the Twentieth, Sabatini wrote with color and verve and his historical novels, the best known of which is Captain Blood, were historically accurate as well as being vastly entertaining. Children can often come to love history if it is demonstrated to them that it does not have to be dull, and a great historical novel can help accomplish this. Continue reading
I’ve been ending day lately with an hour or two of reading Jose Maria Gironella’s, The Cypresses Believe in God, a massive novel set on the eve of the Spanish Civil War. Given the novel’s sheer size, and that it starts out spending so much time just giving a sense of early 30s Spain as a place and time, as the civil war itself begins to approach one feels with the characters a certain creeping unreality, as the descent of politics and then society as a whole into factional violence seems to become first imaginable, then possible, and finally inevitable.
Having fallen asleep, as it were, in 1935 Catalonia, it was with an odd sense of unreality that I clicked on a link this morning and found a New York Times columnist declaring it impossible to work with his political opponents peacefully and darkly predicting “there will be blood”.
Generally speaking, I think we would say that moral behavior consists of choosing to do right in one’s actions. However, there are a number of instances in which we tend to think of ourselves as behaving virtuously despite not having actually undertaken any action. These are means by which we tell ourselves that we have demonstrated we are “good people” without the burden of actually doing good things.
There are several different ways we do this which I’d like to address under the description of “proxy morality”, by which I mean instances in which someone assigns virtue to himself through no more action than identifying himself with some good which is performed by someone else. The first of these, one which I think people of all ideological persuasions fall into at times, is that of taking sides in history.
It is by now an old saw that those who do not learn from history are doomed to repeat it, and I think there is a good deal of truth in this. Further, it can be of some moral benefit for us to look to history for people and actions to admire. The moment in which we find ourselves suddenly faced with some difficult moral decision is typically not the moment at which are most un-biased or deliberative, and so having clear examples to follow, if they are well chosen, can be a significant benefit.
Technological history is a unique point of view that always caught my eye. David Deming of the American Thinker gives us a brief synopsis of his latest contribution in this genre. Keep in mind how integral Christianity was to the recovery of Europe after the barbarian invasions and the safekeeping of knowledge by the monastic system that allowed Europe to recover and blossom into what we now call Western Civilization:
Both Greece and Rome made significant contributions to Western Civilization. Greek knowledge was ascendant in philosophy, physics, chemistry, medicine, and mathematics for nearly two thousand years. The Romans did not have the Greek temperament for philosophy and science, but they had a genius for law and civil administration. The Romans were also great engineers and builders. They invented concrete, perfected the arch, and constructed roads and bridges that remain in use today. But neither the Greeks nor the Romans had much appreciation for technology. As documented in my book, Science and Technology in World History, Vol. 2, the technological society that transformed the world was conceived by Europeans during the Middle Ages.
Greeks and Romans were notorious in their disdain for technology. Aristotle noted that to be engaged in the mechanical arts was “illiberal and irksome.” Seneca infamously characterized invention as something fit only for “the meanest slaves.” The Roman Emperor Vespasian rejected technological innovation for fear it would lead to unemployment.
Greek and Roman economies were built on slavery. Strabo described the slave market at Delos as capable of handling the sale of 10,000 slaves a day. With an abundant supply of manual labor, the Romans had little incentive to develop artificial or mechanical power sources. Technical occupations such as blacksmithing came to be associated with the lower classes.
In the Mass Readings last Sunday, for the reading from the Old Testament we had Nathan the Prophet denouncing King David for his sin of adultery with Bathsheba and his murder of her husband Uriah the Hittite after Bathsheba became pregnant with his child. It is a familiar tale for us, and the familiarity conceals from us just how remarkable it is and how important for us it is, not just in a religious sense but also in our secular lives.
A forgotten masterpiece from Hollywood, King David (1951), helps remind us of the importance of the two great sins of David and their aftermath. David is well-portrayed by Gregory Peck. No longer the shepherd boy, he is now an increasingly world-weary King. God who was close to him in his youth now seems distant. Rita Hayworth gives a solid performance as Bathsheba, David’s partner in sin. The best performance of the film is by Raymond Massey as Nathan. Each word he utters is with complete conviction as he reveals the word of God to those too deafened by sin to hear it. In the video clip above we see this when David attempts to argue that the soldier who died when he touched the Ark of the Covenant may have died of natural causes. “All causes are of God”, Nathan responds without hesitation. He warns David that he has been neglecting his duties and that the people are discontent.