The Better Angels of Our Nature: Why Violence Has Declined (59 page)

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Authors: Steven Pinker

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BOOK: The Better Angels of Our Nature: Why Violence Has Declined
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The territorial-integrity norm brings with it numerous injustices, as ethnic groups may find themselves submerged in political entities that have no benevolent interest in their welfare. The point was not lost on Ishmael, who mused, “What to that redoubted harpooneer, John Bull, is poor Ireland, but a Fast-Fish?” Some of Europe’s peaceful borders demarcate countries that were conveniently homogenized by the massive ethnic cleansing of World War II and its aftermath, when millions of ethnic Germans and Slavs were forcibly uprooted from their homes. The developing world is now being held to higher standards, and it is likely, as the sociologist Ann Hironaka has argued, that its civil wars have been prolonged by the insistence that states always be preserved and borders never altered. But on balance, the sacred-border norm appears to have been a good bargain for the world. As we shall see in the next chapter, the death toll from a large number of small civil wars is lower than that from a few big interstate wars, to say nothing of world wars, consistent with the power-law distribution of deadly quarrels. And even civil wars have become fewer in number and less damaging as the modern state evolves from a repository for the national soul to a multiethnic social contract conforming to the principle of human rights.
 
Together with nationalism and conquest, another ideal has faded in the postwar decades: honor. As Luard understates it, “In general, the value placed on human life today is probably higher, and that placed on national prestige (or ‘honor’) probably lower, than in earlier times.”
171
Nikita Khrushchev, the leader of the Soviet Union during the worst years of the Cold War, captured the new sensibility when he said, “I’m not some czarist officer who has to kill himself if I fart at a masked ball. It’s better to back down than to go to war.”
172
Many national leaders agree, and have backed down or held their fire in response to provocations that in previous eras would have incited them to war.
In 1979 the United States responded to two affronts in quick succession—the Russian invasion of Afghanistan and the government-indulged takeover of the American embassy in Iran—with little more than an Olympic boycott and a nightly televised vigil. As Jimmy Carter said later, “I could have destroyed Iran with my weaponry, but I felt in the process it was likely that the hostages’ lives would be lost, and I didn’t want to kill 20,000 Iranians. So I didn’t attack.”
173
Though American hawks were furious at Carter’s wimpiness, their own hero, Ronald Reagan, responded to a 1983 bombing that killed 241 American servicemen in Beirut by withdrawing all American forces from the country, and he sat tight in 1987 when Iraqi jet fighters killed thirty-seven sailors on the USS
Stark
. The 2004 train bombing in Madrid by an Islamist terrorist group, far from whipping the Spanish into an anti-Islamic lather, prompted them to vote out the government that had involved them in the Iraq War, an involvement many felt had brought the attack upon them.
The most consequential discounting of honor in the history of the world was the resolution of the 1962 Cuban Missile Crisis. Though the pursuit of national prestige may have precipitated the crisis, once Khrushchev and Kennedy were in it, they reflected on their mutual need to save face and set that up as a problem for the two of them to solve.
174
Kennedy had read Tuchman’s
The Guns of August
, a history of World War I, and knew that an international game of chicken driven by “personal complexes of inferiority and grandeur” could lead to a cataclysm. Robert Kennedy, in a memoir on the crisis, recalled:
Neither side wanted war over Cuba, we agreed, but it was possible that either side could take a step that—for reasons of “security” or “pride” or “face”—would require a response by the other side, which, in turn, for the same reasons of security, pride, or face, would bring about a counterresponse and eventually an escalation into armed conflict. That was what he wanted to avoid.
175
 
Khrushchev’s wisecrack about the czarist officer shows that he too was cognizant of the psychology of honor, and he had a similar intuitive sense of game theory. During a tense moment in the crisis, he offered Kennedy this analysis:
You and I should not now pull on the ends of the rope in which you have tied a knot of war, because the harder you and I pull, the tighter this knot will become. And a time may come when this knot is tied so tight that the person who tied it is no longer capable of untying it, and then the knot will have to be cut.
176
 
They untied the knot by making mutual concessions—Khrushchev removed his missiles from Cuba, Kennedy removed his from Turkey, and Kennedy promised not to invade Cuba. Nor was the de-escalation purely a stroke of uncanny good luck. Mueller reviewed the history of superpower confrontations during the Cold War and concluded that the sequence was more like climbing a ladder than stepping onto an escalator. Though several times the leaders began a perilous ascent, with each rung they climbed they became increasingly acrophobic, and always sought a way to gingerly step back down.
177
And for all the shoe-pounding bluster of the Soviet Union during the Cold War, its leadership spared the world another cataclysm when Mikhail Gorbachev allowed the Soviet bloc, and then the Soviet Union itself, to go out of existence—what the historian Timothy Garton Ash has called a “breathtaking renunciation of the use of force” and a “luminous example of the importance of the individual in history.”
This last remark reminds us that historical contingency works both ways. There are parallel universes in which the archduke’s driver didn’t make a wrong turn in Sarajevo, or in which a policeman aimed differently during the Beer Hall Putsch, and history unfolded with one or two fewer world wars. There are other parallel universes in which an American president listened to his Joint Chiefs of Staff and invaded Cuba, or in which a Soviet leader responded to the breach of the Berlin Wall by calling out the tanks, and history unfolded with one or two more. But given the changing odds set by the prevailing ideas and norms, it is not surprising that in our universe it was the first half of the 20th century that was shaped by a Princip and a Hitler, and the second half by a Kennedy, a Khrushchev, and a Gorbachev.
 
Yet another historic upheaval in the landscape of 20th-century values was a resistance by the populations of democratic nations to their leaders’ plans for war. The late 1950s and early 1960s saw mass demonstrations to Ban the Bomb, whose legacy includes the trident-in-circle peace symbol co-opted by other antiwar movements. By the late 1960s the United States was torn apart by protests against the Vietnam War. Antiwar convictions were no longer confined to sentimental aunts of both sexes, and the idealists who went about in sandals and beards were no longer cranks but a significant proportion of the generation that reached adulthood in the 1960s. Unlike the major artworks deploring World War I, which appeared more than a decade after it was over, popular art in the 1960s condemned the nuclear arms race and the Vietnam War in real time. Antiwar advocacy was woven into prime-time television programs (such as
The Smothers Brothers Comedy Hour
and
M*A*S*H
) and many popular films and songs:
Catch-22
•
Fail-Safe
•
Dr. Strangelove
•
Hearts and Minds
•
FTA
•
How I Won the War
•
Johnny Got His Gun
•
King of Hearts
•
M*A*S*H
•
Oh! What a Lovely War
•
Slaughterhouse-Five
 
 
“Alice’s Restaurant” • “Blowin’ in the Wind” • “Cruel War” • “Eve of Destruction” • “Feel Like I’m Fixin’ to Die Rag” • “Give Peace a Chance” • “Happy Xmas (War Is Over)” • “I Ain’t Marchin’ Anymore” • “If I Had a Hammer” • “Imagine” • “It’s a Hard Rain’s a Gonna Fall” • “Last Night I Had the Strangest Dream” • “Machine Gun” • “Masters of War” • “Sky Pilot” • “Three-Five-Zero-Zero” • “Turn! Turn! Turn!” • “Universal Soldier” • “What’s Goin’ On?” • “With God on Our Side” • “War (What Is It Good For?)” • “Waist-Deep in the Big Muddy” • “Where Have All the Flowers Gone?”
As in the 1700s and the 1930s, artists did not just preach about war to make it seem immoral but satirized it to make it seem ridiculous. During the 1969 Woodstock concert, Country Joe and the Fish sang the jaunty “Feel Like I’m Fixin’ to Die Rag,” whose chorus was:
And it’s One, Two, Three, what are we fighting for?
Don’t ask me, I don’t give a damn; next stop is Vietnam!
And it’s Five, Six, Seven, open up the Pearly Gates.
There ain’t no time to wonder why; Whoopee! We’re all going to die.
 
In his 1967 monologue “Alice’s Restaurant,” Arlo Guthrie told of being drafted and sent to an army psychiatrist at the induction center in New York:
And I went up there, I said, “Shrink, I want to kill. I mean, I wanna, I wanna kill. Kill. I wanna, I wanna see, I wanna see blood and gore and guts and veins in my teeth. Eat dead burnt bodies. I mean kill, Kill, KILL, KILL.” And I started jumpin’ up and down yelling, “KILL, KILL,” and he started jumpin’ up and down with me and we was both jumpin’ up and down yelling, “KILL, KILL.” And the sergeant came over, pinned a medal on me, sent me down the hall, said, “You’re our boy.”
 
It’s easy to dismiss this cultural moment as baby-boomer nostalgia. As Tom Lehrer satirized it, they won all the battles, but we had the good songs. But in a sense we did win the battles. In the wake of nationwide protests, Lyndon Johnson shocked the country by not seeking his party’s nomination in the 1968 presidential election. Though a reaction against the increasingly unruly protests helped elect Richard Nixon in 1968, Nixon shifted the country’s war plans from a military victory to a face-saving withdrawal (though not before another twenty thousand Americans and a million Vietnamese had died in the fighting). After a 1973 cease-fire, American troops were withdrawn, and Congress effectively ended the war by prohibiting additional intervention and cutting off funding for the South Vietnamese government.
The United States was then said to have fallen into a “Vietnam Syndrome” in which it shied away from military engagement. By the 1980s it had recovered well enough to fight several small wars and to support anticommunist forces in several proxy wars, but clearly its military policy would never be the same. The phenomenon called “casualty dread
,
” “war aversion
,
” and “the Dover Doctrine” (the imperative to minimize flag-draped coffins returning to Dover Air Force Base) reminded even the more hawkish presidents that the country would not tolerate casualty-intensive military adventures. By the 1990s the only politically acceptable American wars were surgical routs achieved with remote-control technology. They could no longer be wars of attrition that ground up soldiers by the tens of thousands, nor aerial holocausts visited on foreign civilians as in Dresden, Hiroshima, and North Vietnam.
The change is palpable within the American military itself. Military leaders at all levels have become aware that gratuitous killing is a public-relations disaster at home and counterproductive abroad, alienating allies and emboldening enemies.
178
The Marine Corps has instituted a martial-arts program in which leathernecks are indoctrinated in a new code of honor, the Ethical Marine Warrior.
179
The catechism is “The Ethical Warrior is a protector of life. Whose life? Self and others. Which others? All others.” The code is instilled with empathy-expanding allegories such as “The Hunting Story,” recounted by Robert Humphrey, a retired officer whose martial bona fides were impeccable, having commanded a rifle platoon on Iwo Jima in World War II.
180
In this story, an American military unit is serving in a poor Asian country, and one day members of the unit go boar hunting as a diversion:
They took a truck from the motor pool and headed out to the boondocks, stopping at a village to hire some local men to beat the brush and act as guides.
This village was very poor. The huts were made of mud and there was no electricity or running water. The streets were unpaved dirt and the whole village smelled. Flies abounded. The men looked surly and wore dirty clothes. The women covered their faces, and the children had runny noses and were dressed in rags.
It wasn’t long before one American in the truck said, “This place stinks.” Another said, “These people live just like animals.” Finally, a young air force man said, “Yeah, they got nothin’ to live for; they may as well be dead.”
What could you say? It seemed true enough.
But just then, an old sergeant in the truck spoke up. He was the quiet type who never said much. In fact, except for his uniform, he kind of reminded you of one of the tough men in the village. He looked at the young airman and said, “You think they got nothin’ to live for, do you? Well, if you are so sure, why don’t you just take my knife, jump down off the back of this truck, and go try to kill one of them?”
There was dead silence in the truck....
The sergeant went on to say, “I don’t know either why they value their lives so much. Maybe it’s those snotty nosed kids, or the women in the pantaloons. But whatever it is, they care about their lives and the lives of their loved ones, same as we Americans do. And if we don’t stop talking bad about them, they will kick us out of this country!”
[A soldier] asked him what we Americans, with all our wealth, could do to prove our respect for the peasants’ human equality despite their destitution. The sergeant answered easily, “You got to be brave enough to jump off the back of this truck, knee deep in the mud and sheep dung. You got to have the courage to walk through this village with a smile on your face. And when you see the smelliest, scariest looking peasant, you got to be able to look him in the face and let him know, just with your eyes, that you know he is a man who hurts like you do, and hopes like you do, and wants for his kids just like we all do. It is that way or we lose.”
 

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