Last week, Michael Cohen, in
response to a post of mine, disagreed with my statement that “the
understanding that while we may be good in some abstract sense, we are not, and
cannot be, inherently good...is the major point of distinction
between liberal interventionists and neo-conservatives,” and rightly countered that while
he did believe in America’s inherent goodness, that didn’t make him a neo-con or more willing to invade other countries. He
went on to say that our inherent goodness “comes from the basic values that I
believe underpin this nation, from not only our founding documents and in
particular the Bill of Rights, but from the ongoing efforts to ensure the
spread of freedom and opportunity to all our citizens.” However, if goodness,
as Michael suggests, “comes from” something else (i.e. our constitution), then it cannot, by definition, be inherent.
Inherent
means “existing in someone or something as a permanent and inseparable element,
quality, or attribute.” The question, then, is whether “goodness” is
a permanent and inseparable American attribute? If the answer is yes, then, as
Eric Martin of American Footprints commented, “America could scrap the Bill of
Rights - indeed the entire Constitution - revert back to slavery and adopt a
brutish fascistic militarism but still be good by dint of some inherent quality
that is intrinsic and immutable.” So, yes, to again echo Eric, our goodness is
not inherent, but rather contingent
on our founding documents, and, moreover, on acting in accordance with the
values espoused in those documents.
In any case, what I really want is to use this exchange as
a point of departure into other, perhaps more troubled territory. Michael
said something which I found intriguing, not because I disagree with it
(because for the most part I don’t), but because it seemed so far removed from the
reality as so many other people see it: “No nation is perfect and America has
its flaws. Of course we have acted badly, it would be disingenuous to deny that
and it pains me to no end that we have acted badly in Iraq and Guantanamo.
However, I don't for a second believe that Abu Ghraib, as just one example,
reflects what America is really about and I hope you don't either.”
Yes, Abu Ghraib does not reflect
what we think America is really
about. But, it does reflect what hundreds of millions
of other people think America is really about, and, presumably, this
matters. Whose viewpoint takes precedent, ours or theirs? The unfortunate fact
is that there is no good reason for the average Arab or Muslim to think that we
are “inherently good” or, for that matter, even just “good.” All they have to go on is our
actions, and those actions certainly speak louder than our words, increasingly hollow as they've become. Much of the
misery they encounter on a daily basis is at least partly attributable to our
policies. After all, the dictatorial regimes that oppress, torture, and even
kill them are often supported or funded by us (Egypt, Jordan,
Algeria, Tunisia, Saudi Arabia, Morocco. And that’s not even including the rest of the Muslim world,
i.e. the Kissinger-supported bloodbath that was Suharto’s Indonesia). Why should Iranians ever forget what happened in
1953? That by itself is enough. The U.S. sponsored, funded, and organized the
coup which ended Iranian democracy as we know it, and fifty years since, they
are paying the price, with their blood and tears, for our misdeeds. And why should
Algerians ever forget 1991? Why should any Iraqi believe that Abu Ghraib
does not reflect who we are? There is nothing for us to say now.
Having lived in the Middle East
after 9/11, it would be fair to say that Arabs' dislike of us has turned into something approaching outright hatred (a phenomenon which includes much of my extended family). We assume the
best of our intentions. But they assume the worst. The difficult question for
us to ask is how this gap between how we perceive ourselves and how others
perceive us came about, harder still to inquire into the reasons. If we believe
ourselves inherently good, these are questions which are dangerous to ask. However, if
we believe ourselves to be exceptional, not despite our misdeeds but precisely
because we are willing to face them head-on, then these questions must be
asked, and urgently.