January, 18 2008
By Edward S. Herman
and David Peterson
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One of the most telling signs of the political naiveté of liberals and the Left in the United States has been their steadfast faith in much of the worldview that blankets the imperial state they call home. Nowhere has this critical failure been more evident than in their acceptance of the premise that there really is something called a “war on terror” or “terrorism”<1>—however poorly managed its critics make it out to be—and that righting the course of this war ought to be this country’s (and the world’s) top foreign policy priority. In this perspective, Afghanistan and Pakistan rather than Iraq ought to have been the war on terror’s proper foci; most accept that the U.S. attack on Afghanistan from October 2001 on was a legitimate and necessary stage in the war. The tragic error of the Bush Administration, in this view, was that it lost sight of this priority, and diverted U.S. military action to Iraq and other theaters, reducing the commitment where it was needed.
Of course we expect to find this line of criticism expressed by the many former supporters who have fled from the sinking regime in Washington.<2> But it is striking that commentators as durably hostile to Bush policies as the New York Times’s Frank Rich should accept so many of the fundamentals of this worldview, and repeat them without embarrassment. Rich asserts that the question “Who lost Iraq? is but a distraction from the more damning question, Who is losing the war on terrorism?” A repeated theme of Rich’s work has been that the Cheney - Bush presidency is causing “as much damage to fighting the war on terrorism as it does to civil liberties.” Even in late 2007, Rich still lamented the “really bad news” that, “Much as Iraq distracted America from the war against Al Qaeda, so a strike on Iran could ignite Pakistan, Al Qaeda’s thriving base and the actual central front of the war on terror.”<3>
Other expressions of faith in something called the “war on terror” abound. Thus in a long review of several books in which she urged “
evamping our approach to terrorism” and “recapturing hearts and minds” around the world, Harvard’s Samantha Power, a top lieutenant in the humanitarian brigade, wrote that “most Americans still rightly believe that the United States must confront Islamic terrorism—and must be relentless in preventing terrorist networks from getting weapons of mass destruction. But Bush’s premises have proved flawed….”<4> Most striking was Power’s expression of disappointment that “millions—if not billions—of people around the world do not see the difference between a suicide bomber’s attack on a pizzeria and an American attack on what turns out to be a wedding party”—the broken moral compass residing within these masses, of course, who fail to understand that only the American attacks are legitimate and that the numerous resultant casualties are but “tragic errors” and “collateral damage.”<5>
Like Samantha Power, the What We’re Fighting For statement issued in February 2002 by the Institute for American Values and signed by 60 U.S. intellectuals, including Jean Bethke Elshtain, Francis Fukuyama, Mary Ann Glendon, Samuel Huntington, Harvey C. Mansfield, Will Marshall, Daniel Patrick Moynihan, Michael Novak, Michael Walzer, George Weigel, and James Q. Wilson, declared the war on terror a “just war.” “Organized killers with global reach now threaten all of us,” it is asserted in one revealing passage. “In the name of universal human morality, and fully conscious of the restrictions and requirements of a just war, we support our government’s, and our society’s, decision to use force of arms against them.”<6> The idea that “killers with global reach” who are far more deadly and effective than Al Qaeda could be found at home doesn’t seem to occur to these intellectuals. And like Power, they also make what they believe a telling distinction between the deliberate killing of civilians, as in a suicide bombing, and “collateral damage”-type casualties even in cases where civilian casualties are vastly larger and entirely predictable, though not specifically intended.<7> Throughout these reflections, the purpose is to distinguish our murderous acts from theirs. It is the latter that constitute a “world-threatening evil…that clearly requires the use of force to remove it.”<8>
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