No More Learning

It is easy to think: could other human beings really be capable of such a depraved act? But of course animal rights activists have a similarly low opinion of meat eaters, who not only cause millions of preventable deaths but do so with utter callousness: castrating and branding cattle without an anesthetic, impaling fish by the mouth and letting them suffocate in the hold of a boat, boiling lobsters alive. My point is not to make a moral case for vegetarianism but to shed light on the mindset of human violence and cruelty. History and ethnography suggest that people can treat strangers the way we now treat lobsters, and our incomprehension of such deeds may be compared with animal rights activists' incomprehension of ours. It is no coincidence that Peter Singer, the author of The Expanding Circle, is also the author of Animal Liberation.
The observation that people may be morally indifferent to other people who are outside a mental circle immediately suggests an opening for the effort to reduce violence: understand the psychology of the circle well enough to encourage people to put all of humanity inside it. In earlier chapters we saw how the moral circle has been growing for millennia, pushed outward by the expanding networks of reciprocity that make other human beings more valuable alive than dead. 56 As Robert Wright has put it, "Among the many reasons I don't think we should bomb the Japanese is that they built my minivan. " Other technologies have contributed to a cosmopolitan view that makes it easy to imagine trading places with other people. These include literacy, travel, a knowledge of history, and realistic art that helps people project themselves into the daily lives of people who in other times might have been their mortal enemies.
We have also seen how the circle can shrink. Recall that Jonathan Glover {321} showed that atrocities are often accompanied by tactics of dehumanization such as the use of pejorative names, degrading conditions, humiliating dress, and "cold jokes" that make light of suffering. 57 These tactics can flip a mental switch and reclassify an individual from "person" to "nonperson," making it as easy for someone to torture or kill him as it is for us to boil a lobster alive. (Those who poke fun at politically correct names for ethnic minorities, including me, should keep in mind that they originally had a humane rationale. ) The social psychologist Philip Zimbardo has shown that even among the students of an elite university, tactics of dehumanization can easily push one person outside another's moral circle. Zimbardo created a mock prison in the basement of the Stanford University psychology department and randomly assigned students to the role of prisoner or guard. The "prisoners" had to wear smocks, leg irons, and nylon- stocking caps and were referred to by serial numbers. Before long the "guards" began to brutalize them -- standing on their backs while they did push-ups, spraying them with fire extinguishers, forcing them to clean toilets with their bare hands -- and Zimbardo called off the experiment for the subjects' safety. 58
In the other direction, signs of a victim's humanity can occasionally break through and flip the switch back to the sympathy setting. When George Orwell fought in the Spanish Civil War, he once saw a man running for his life half- dressed, holding up his pants with one hand. "I refrained from shooting at him," Orwell wrote. "I did not shoot partly because of that detail about the trousers. I had come here to shoot at 'Fascists'; but a man who is holding up his trousers isn't a 'Fascist,' he is visibly a fellow creature, similar to your self. "59 Glover recounts another example, reported by a South African journalist:
In 1985, in the old apartheid South Africa, there was a demonstration in Durban. The police attacked the demonstrators with customary violence. One policeman chased a black woman, obviously intending to beat her with his club. As she ran, her shoe slipped off. The brutal policeman was also a well-brought-up young Afrikaner, who knew that when a woman loses her shoe you pick it up for her. Their eyes met as he handed her the shoe. He then left her, since clubbing her was no longer an option. 60
? ? ? ? ? ? ? We should not, however, delude ourselves into thinking that the reaction of Orwell (one of the twentieth century's
greatest moral voices) and of the "well-brought-up" Afrikaner is typical. Many intellectuals believe that the majority of soldiers cannot bring themselves to fire their weapons in battle. The claim is incredible on the face of it, given the tens of millions of soldiers who were shot in the wars of the last century. (I am reminded of the professor in Stoppard's Jumpers who noted that Zeno's Paradox prevents an arrow from {322} ever reaching its target, so Saint Sebastian must have died of fright. ) The belief turns out to be traceable to a single, dubious study of infantrymen in World War II. In follow-up interviews, the men denied having even been asked whether they had fired their weapons, let alone having claimed they hadn't. 61 Recent surveys of soldiers in battle and of rioters in ethnic massacres find that they often kill with gusto, sometimes in a state they describe as "joy" or "ecstasy. "62
Glover's anecdotes reinforce the hope that people are capable of putting strangers inside a violence-proof moral circle. But they also remind us that the default setting may be to keep them out.
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Secondly, diffidence, in its original sense of "distrust. " Hobbes had translated Thucydides' History of the Peloponnesian War and was struck by his observation that "what made war inevitable was the growth of Athenian power and the fear which this caused in Sparta. " If you have neighbors, they may covet what you have, in which case you have become an obstacle to their desires. Therefore you must be prepared to defend yourself. Defense is an iffy matter even with technologies such as castle walls, the Maginot Line, or antiballistic missile defenses, and it is even iffier without them. The only option for self-protection may be to wipe out potentially hostile neighbors first in a preemptive strike. As Yogi Berra advised, "The best defense is a good offense and vice versa. "
Tragically, you might arrive at this conclusion even if you didn't have an aggressive bone in your body. All it would take is the realization that others might covet what you have and a strong desire not to be massacred. Even more tragically, your neighbors have every reason to be cranking through the same deduction, and if they are, it makes your fears all the more compelling, which makes a preemptive strike all the more tempting, which makes a preemptive strike by them all the more tempting, and so on.
This "Hobbesian trap," as it is now called, is a ubiquitous cause of violent conflict. 63 The political scientist Thomas Schelling offered the analogy of an armed homeowner who surprises an armed burglar. Each might be tempted to shoot first to avoid being shot, even if neither wanted to kill the other. A Hobbesian trap pitting one man against another is a recurring theme in fiction, such as the desperado in Hollywood westerns, spy-versus-spy plots in cold- war thrillers, and the lyrics to Bob Marley's "I Shot the Sheriff. "
But because we are a social species, Hobbesian traps more commonly pit groups against groups. There is safety in numbers, so humans, bound by shared genes or reciprocal promises, form coalitions for protection. Unfortunately, the logic of the Hobbesian trap means there is also danger in numbers, because neighbors may fear they are becoming outnumbered and form alliances in their turn to contain the growing menace. Since one man's {323} containment is another man's encirclement, this can send the spiral of danger upward. Human sociality is the original "entangling alliance," in which two parties with no prior animus can find themselves at war when the ally of one attacks the ally of the other. It is the reason I discuss homicide and war in a single chapter. In a species whose members form bonds of loyalty, the first can easily turn into the second.
The danger is particularly acute for humans because, unlike most mammals, we tend to be patrilocal, with related males living together instead of dispersing from the group when they become sexually mature. 64 (Among chimpanzees and dolphins, related males also live together, and they too form aggressive coalitions. ) What we call "ethnic groups" are very large extended families, and though in a modern ethnic group the family ties are too distant for kin-based altruism to be significant, this was not true of the smaller coalitions in which we evolved. Even today ethnic groups often perceive themselves as large families, and the role of ethnic loyalties in group-against-group violence is all too obvious. 65
The other distinctive feature of Homo sapiens as a species is, of course, toolmaking. Competitiveness can channel toolmaking into weaponry, and diffidence can channel weaponry into an arms race. An arms race, like an alliance, can make war more likely by accelerating the spiral of fear and distrust. Our species' vaunted ability to make tools is one of the reasons we are so good at killing one another.
The vicious circle of a Hobbesian trap can help us understand why the escalation from friction to war (and occasionally, the de-escalation to detente) can happen so suddenly. Mathematicians and computer simulators have devised models in which several players acquire arms or form alliances in response to what the other players are doing. The models often display chaotic behavior, in which small differences in the values of the parameters can have large and unpredictable consequences. 66
As we can infer from Hobbes's allusion to the Peloponnesian War, Hobbesian traps among groups are far from hypothetical. Chagnon describes how Yanomamo? villages obsess over the danger of being massacred by other villages (with good reason) and occasionally engage in preemptive assaults, giving other villages good reason to
? ? ? ? ? ? ? ? engage in their own preemptive assaults, and prompting groups of villages to form alliances that make their neighbors ever more nervous. 67 Street gangs and Mafia families engage in similar machinations. In the past century, World War I, the Six-Day Arab-Israeli War, and the Yugoslavian wars in the 1990s arose in part from Hobbesian traps. 68
The political scientist John Vasquez has made the point quantitatively. Using a database of hundreds of conflicts from the past two centuries, he concludes that the ingredients of a Hobbesian trap -- concern with security, entangling alliances, and arms races -- can statistically predict the escalation of {324} friction into war. 69 The most conscious playing-out of the logic of Hobbesian traps took place among nuclear strategists during the cold war, when the fate of the world literally hinged on it. The logic produced some of the maddening paradoxes of nuclear strategy: why it is extraordinarily dangerous to have enough missiles to destroy an enemy but not enough to destroy him after he has attacked those missiles (because the enemy would have a strong incentive to strike preemptively), and why erecting an impregnable defense against enemy missiles could make the world a more dangerous place (because the enemy has an incentive to launch a preemptive strike before the completed defense turns him into a sitting duck). When a stronger group overpowers a weaker one in a surprise raid, it should come as no surprise to a Hobbesian cynic. But when one side defeats another in a battle that both have joined, the logic is not so clear. Given that both the victor and the vanquished have much to lose in a battle, one would expect each side to assess the strength of the other and the weaker to cede the contested resource without useless bloodshed that would only lead to the same outcome. Most behavioral ecologists believe that rituals of appeasement and surrender among animals evolved for this reason (and not for the good of the species, as Lorenz had supposed). Sometimes the two sides are so well matched, and the stakes of a battle are so high, that they engage in a battle because it is the only way to find out who is stronger. 70
But at other times a leader will march -- or march his men -- into the valley of death without any reasonable hope of prevailing. Military incompetence has long puzzled historians, and the primatologist Richard Wrangham suggests that it might grow out of the logic of bluff and self-deception. 71 Convincing an adversary to avoid a battle does not depend on being stronger but on appearing stronger, and that creates an incentive to bluff and to be good at detecting bluffs. Since the most effective bluffer is the one who believes his own bluff, a limited degree of self-deception in hostile escalations can evolve. It has to be limited, because having one's bluff called can be worse than folding on the first round, but when the limits are miscalibrated and both sides go to the brink, the result can be a human disaster. The historian Barbara Tuchman has highlighted the role of self-deception in calamitous wars throughout history in her books The Guns of August (about World War I) and The March of Folly: From Troy to Vietnam.
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A readiness to inflict a preemptive strike is a double-edged sword, because it makes one an inviting target for a preemptive strike. So people have invented, and perhaps evolved, an alternative defense: the advertised deterrence policy known as lex talionis, the law of retaliation, familiar from the biblical injunction "An eye for an eye, a tooth for a tooth. "72 If you can credibly say to potential adversaries, "We won't attack first, but if we are attacked, we will survive {325} and strike back," you remove Hobbes's first two incentives for quarrel, gain and mistrust. The policy that you will inflict as much harm on others as they inflicted on you cancels their incentive to raid for gain, and the policy that you will not strike first cancels their incentive to raid for mistrust. This is reinforced by the policy to retaliate with no more harm than they inflicted on you, because it allays the fear that you will use a flimsy pretext to justify a massive opportunistic raid.
The nuclear strategy of "Mutual Assured Destruction" is the most obvious contemporary example of the law of retaliation. But it is an explicit version of an ancient impulse, the emotion of vengeance, that may have been installed in our brains by natural selection. Daly and Wilson observe, "In societies from every corner of the world, we can read of vows to avenge a slain father or brother, and of rituals that sanctify those vows -- of a mother raising her son to avenge a father who died in the avenger's infancy, of graveside vows, of drinking the deceased kinsman's blood as a covenant, or keeping his bloody garment as a relic. "73 Modern states often find themselves at odds with their citizens' craving for revenge. They prosecute vigilantes -- people who "take the law into their own hands" -- and, with a few recent exceptions, ignore the clamoring of crime victims and their relatives for a say in decisions to prosecute, plea- bargain, or punish.
As we saw in Chapter 10, for revenge to work as a deterrent it has to be implacable. Exacting revenge is a risky business, because if an adversary was dangerous enough to have hurt you in the first place, he is not likely to take punishment lying down. Since the damage has already been done, a coolly rational victim may not see it in his interests to retaliate. And since the aggressor can anticipate this, he could call the victim's bluff and abuse him with impunity. If, on the other hand, potential victims and their kin would be so consumed with the lust for retribution as to raise a son to avenge a slain father, drink the kinsman's blood as a covenant, and so on, an aggressor might think
? ? ? ? ? ? ? ? ? ? twice before aggressing. 74
The law of retaliation requires that the vengeance have a moralistic pretext to distinguish it from a raw assault. The avenger must have been provoked by a prior act of aggression or other injustice. Studies of feuds, wars, and ethnic violence show that the perpetrators are almost always inflamed by some grievance against their targets. 75 The danger inherent in this psychology is obvious: two sides may disagree over whether an initial act of violence was justified (perhaps as an act of self-defense, the recovery of ill-gotten gains, or retribution for an earlier offense) or was an act of unprovoked aggression. One side may count an even number of reprisals and feel that the scales of justice have been balanced, while the other side counts an odd number and feels that they still have a score to settle. 76 Self- deception may embolden each side's belief in the rectitude of its cause and make reconciliation almost impossible.
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Also necessary for vengeance to work as a deterrent is that the willingness to pursue it be made public, because the whole point of deterrence is to give would-be attackers second thoughts beforehand. And this brings us to Hobbes's final reason for quarrel.
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Thirdly, glory -- though a more accurate word would be "honor. " Hobbes's observation that men fight over "a word, a smile, a different opinion, and any other sign of undervalue" is as true now as it was in the seventeenth century. For as long as urban crime statistics have been recorded, the most frequent cause of homicide has been "argument" -- what police blotters classify as "altercation of relatively trivial origin; insult, curse, jostling, etc. "77 A Dallas homicide detective recalls, "Murders result from little ol' arguments over nothing at all. Tempers flare. A fight starts, and somebody gets stabbed or shot. I've worked on cases where the principals had been arguing over a 10 cent record on a juke box, or over a one dollar gambling debt from a dice game. "78
Wars between nation-states are often fought over national honor, even when the material stakes are small. In the late 1960s and early 1970s, most Americans had become disenchanted over their country's involvement in the war in Vietnam, which they thought was immoral or unwinnable or both. But rather than agreeing to withdraw American forces unconditionally, as the peace movement had advocated, a majority supported Richard Nixon and his slogan "Peace with Honor. " In practice this turned into a slow withdrawal of American troops that prolonged the military presence until 1973 at a cost of twenty thousand American lives and the lives of many more Vietnamese -- and with the same outcome, defeat of the South Vietnamese government. A defense of national honor was behind other recent wars, such as the British retaking of the Falkland Islands in 1982 and the American invasion of Grenada in 1983. A ruinous 1969 war between El Salvador and Honduras began with a disputed game between their national soccer teams.
Because of the logic of deterrence, fights over personal or national honor are not as idiotic as they seem. In a hostile milieu, people and countries must advertise their willingness to retaliate against anyone who would profit at their expense, and that means maintaining a reputation for avenging any slight or trespass, no matter how small. They must make it known that, in the words of the Jim Croce song, "You don't tug on Superman's cape; you don't spit into the wind; you don't pull the mask off the old Lone Ranger; and you don't mess around with Jim. "
The mentality is foreign to those of us who can get Leviathan to show up by dialing 911, but that option is not always available. It was not available to people in pre-state societies, or on the frontier in the Appalachians or the Wild West, or in the remote highlands of Scotland, the Balkans, or Indochina. It is not available to people who are unwilling to bring in the police because of the {327} nature of their work, such as Prohibition rum-runners, inner-city drug dealers, and Mafia wise guys. And it is not available to nation-states in their dealings with one another. Daly and Wilson comment on the mentality that applies in all these arenas:
In chronically feuding and warring societies, an essential manly virtue is the capacity for violence; head-hunting and coup counting may then become prestigious, and the commission of a homicide may even be an obligatory rite of passage. To turn the other cheek is not saintly but stupid. Or contemptibly weak. 79
So the social constructionists I cited earlier are not wrong in pointing to a culture of combative masculinity as a major cause of violence. But they are wrong in thinking that it is peculiarly American, that it is caused by separation from one's mother or an unwillingness to express one's emotions, and that it is an arbitrary social construction that can be "deconstructed" by verbal commentary. And fans of the public health approach are correct that rates of violence vary with social conditions, but they are wrong in thinking that violence is a pathology in anything like the medical sense. Cultures of honor spring up all over the world because they amplify universal human emotions like pride, anger, revenge, and the love of kith and kin, and because they appear at the time to be sensible responses to local
? ? ? ? ? ? ? ? conditions. 80 Indeed, the emotions themselves are thoroughly familiar even when they don't erupt in violence, such as in road rage, office politics, political mudslinging, academic backstabbing, and email flame wars.
In Culture of Honor, the social psychologists Richard Nisbett and Dov Cohen show that violent cultures arise in societies that are beyond the reach of the law and in which precious assets are easily stolen. 81 Societies that herd animals meet both conditions. Herders tend to live in territories that are unsuitable for growing crops and thus far from the centers of government. And their major asset, livestock, is easier to steal than the major asset of farmers, land. In herding societies a man can be stripped of his wealth (and of his ability to acquire wealth) in an eyeblink. Men in that milieu cultivate a hair trigger for violent retaliation, not just against rustlers, but against anyone who would test their resolve by signs of disrespect that could reveal them to be easy pickings for rustlers. Scottish highlanders, Appalachian mountain men, Western cowboys, Masai warriors, Sioux Indians, Druze and Bedouin tribesmen, Balkan clansmen, and Indochinese Montagnards are familiar examples.
A man's honor is a kind of "social reality" in John Searle's sense: it exists because everyone agrees it exists, but it is no less real for that, since it resides in a shared granting of power. When the lifestyle of a people changes, their culture of honor can stay with them for a long time, because it is difficult for {328} anyone to be the first to renounce the culture. The very act of renouncing it can be a concession of weakness and low status even when the sheep and mountains are a distant memory.
The American South has long had higher rates of violence than the North, including a tradition of dueling among "men of honor" such as Andrew Jackson. Nisbett and Cohen note that much of the South was originally settled by Scottish and Irish herdsman, whereas the North was settled by English farmers. Also, for much of its history the mountainous frontier of the South was beyond the reach of the law. The resulting Southern culture of honor is, remarkably, alive at the turn of the twenty-first century in laws and social attitudes. Southern states place fewer restrictions on gun ownership, allow people to shoot an assailant or burglar without having to retreat first, are tolerant of spanking by parents and corporal punishment by schools, are more hawkish on issues of national defense, and execute more of their criminals. 82
These attitudes do not float in a cloud called "culture" but are visible in the psychology of individual Southerners. Nisbett and Cohen advertised a fake psychology experiment at the liberal University of Michigan. To get to the lab, respondents had to squeeze by a stooge who was filing papers in a hallway. As a respondent brushed past him, the stooge slammed the drawer shut and muttered, "Asshole. " Students from Northern states laughed him off, but students from Southern states were visibly upset. The Southerners had elevated levels of testosterone and cortisol (a stress hormone) and reported lower levels of self-esteem. They compensated by giving a firmer handshake and acting more dominant toward the experimenter, and on the way out of the lab they refused to back down when another stooge approached in a narrow hallway and one of the two had to step aside. It's not that Southerners walk around chronically fuming: a control group who had not been insulted were as cool and collected as the Northerners. And Southerners do not approve of violence in the abstract, only of violence provoked by an insult or trespass.
African American inner-city neighborhoods are among the more conspicuously violent environments in Western democracies, and they too have an entrenched culture of honor.
In his insightful essay "The Code of the Streets," the sociologist Elijah Anderson describes the young men's obsession with respect, their cultivation of a reputation for toughness, their willingness to engage in violent retaliation for any slight, and their universal acknowledgment of the rules of this code. 83 Were it not for giveaways in their dialect, such as "If someone disses you, you got to straighten them out," Anderson's description of the code would be indistinguishable from accounts of the culture of honor among white Southerners.
Inner-city African Americans were never goatherds, so why did they develop a culture of honor? One possibility is that they brought it with them from {329} the South when they migrated to large cities after the two world wars -- a nice irony for Southern racists who would blame inner-city violence on something distinctively African American. Another factor is that the young men's wealth is easily stealable, since it is often in the form of cash or drugs. A third is that the ghettos are a kind of frontier in which police protection is unreliable -- the gangsta rap group Public Enemy has a recording called "911 Is a Joke. " A fourth is that poor people, especially young men, cannot take pride in a prestigious job, a nice house, or professional accomplishments, and this may be doubly true for African Americans after centuries of slavery and discrimination. Their reputation on the streets is their only claim to status. Finally, Anderson points out that the code of the streets is self-perpetuating. A majority of African American families in the inner city subscribe to peaceable middle-class values they refer to as "decent. "84 But that is not enough to end the culture of honor:
Everybody knows that if the rules are violated, there are penalties. Knowledge of the code is thus largely defensive; it is literally necessary for operating in public. Therefore, even though families with a decency orientation are usually opposed to the values of the code, they often reluctantly encourage
? ? ? ? ? ? ? their children's familiarity with it to enable them to negotiate the inner-city environment. 85
? Studies of the dynamics of ghetto violence are consistent with Anderson's analysis. The jump in American urban crime rates between 1985 and 1993 can be tied in part to the appearance of crack cocaine and the underground economy it spawned. As the economist Jeff Grogger points out, "Violence is a way to enforce property rights in the absence of legal recourse. "86 The emergence of violence within the new drug economy then set off the expected Hobbesian trap. As the criminologist Jeffrey Fagan noted, gun use spread contagiously as "young people who otherwise wouldn't carry guns felt that they had to in order to avoid being victimized by their armed peers. "87 And as we saw in the chapter on politics, conspicuous economic inequality is a good predictor of violence (better than poverty itself), presumably because men deprived of legitimate means of acquiring status compete for status on the streets instead. 88 It is not surprising, then, that when African American teenagers are taken out of underclass neighborhoods they are no more violent or delinquent than white teenagers. 89
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Hobbes's analysis of the causes of violence, borne out by modern data on crime and war, shows that violence is not a primitive, irrational urge, nor is it a "pathology" except in the metaphorical sense of a condition that everyone would like to eliminate. Instead, it is a near-inevitable outcome of the dynamics of self-interested, rational social organisms.
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But Hobbes is famous for presenting not just the causes of violence but a means of preventing it: "a common power to keep them all in awe. " His commonwealth was a means of implementing the principle "that a man be willing, when others are so too . . . to lay down this right to all things; and be contented with so much liberty against other men, as he would allow other men against himself. "90 People vest authority in a sovereign person or assembly who can use the collective force of the contractors to hold each one to the agreement, because "covenants, without the sword, are but words, and of no strength to secure a man at all. "91
A governing body that has been granted a monopoly on the legitimate use of violence can neutralize each of Hobbes's reasons for quarrel. By inflicting penalties on aggressors, the governing body eliminates the profitability of invading for gain. That in turn defuses the Hobbesian trap in which mutually distrustful peoples are each tempted to inflict a preemptive strike to avoid being invaded for gain. And a system of laws that defines infractions and penalties and metes them out disinterestedly can obviate the need for a hair trigger for retaliation and the accompanying culture of honor. People can rest assured that someone else will impose disincentives on their enemies, making it unnecessary for them to maintain a belligerent stance to prove they are not punching bags. And having a third party measure the infractions and the punishments circumvents the hazard of self-deception, which ordinarily convinces those on each side that they have suffered the greater number of offenses. These advantages of third-party intercession can also come from nongovernmental methods of conflict resolution, in which mediators try to help the hostile parties negotiate an agreement or arbitrators render a verdict but cannot enforce it. 92 The problem with these toothless measures is that the parties can always walk away when the outcome doesn't come out the way they want. Adjudication by an armed authority appears to be the most effective general violence-reduction technique ever invented. Though we debate whether tweaks in criminal policy, such as executing murderers versus locking them up for life, can reduce violence by a few percentage points, there can be no debate on the massive effects of having a criminal justice system as opposed to living in anarchy. The shockingly high homicide rates of pre-state societies, with 10 to 60 percent of the men dying at the hands of other men, provide one kind of evidence. 93 Another is the emergence of a violent culture of honor in just about any corner of the world that is beyond the reach of the law. 94 Many historians argue that people acquiesced to centralized authorities during the Middle Ages and other periods to relieve themselves of the burden of having to retaliate against those who would harm them and their kin. 95 And the growth of those authorities may explain the hundredfold decline in homicide rates in European societies since the Middle Ages. 96 The United States saw a dramatic reduction in urban crime rates from the first half of the nineteenth
{331} century to the second half, which coincided with the formation of professional police forces in the cities. 97 The causes of the decline in American crime in the 1990s are controversial and probably multifarious, but many criminologists trace it in part to more intensive community policing and higher incarceration rates of violent criminals. 98
The inverse is true as well. When law enforcement vanishes, all manner of violence breaks out: looting, settling old scores, ethnic cleansing, and petty warfare among gangs, warlords, and mafias. This was obvious in the remnants of Yugoslavia, the Soviet Union, and parts of Africa in the 1990s, but can also happen in countries with a long tradition of civility. As a young teenager in proudly peaceable Canada during the romantic 1960s, I was a true believer in Bakunin's anarchism. I laughed off my parents' argument that if the government ever laid down its arms all hell
? ? ? ? ? ? ? ? ? ? ? ? ? ? ? would break loose. Our competing predictions were put to the test at 8:00 a. m. on October 17, 1969, when the Montreal police went on strike. By 11:20 a. m. the first bank was robbed. By noon most downtown stores had closed because of looting. Within a few more hours, taxi drivers burned down the garage of a limousine service that had competed with them for airport customers, a rooftop sniper killed a provincial police officer, rioters broke into several hotels and restaurants, and a doctor slew a burglar in his suburban home. By the end of the day, six banks had been robbed, a hundred shops had been looted, twelve fires had been set, forty carloads of storefront glass had been broken, and three million dollars in property damage had been inflicted, before city authorities had to call in the army and, of course, the Mounties to restore order. 99 This decisive empirical test left my politics in tatters (and offered a foretaste of life as a scientist).
The generalization that anarchy in the sense of a lack of government leads to anarchy in the sense of violent chaos may seem banal, but it is often overlooked in today's still-romantic climate. Government in general is anathema to many conservatives, and the police and prison system are anathema to many liberals. Many people on the left, citing uncertainty about the deterrent value of capital punishment compared to life imprisonment, maintain that deterrence is not effective in general. And many oppose more effective policing of inner-city neighborhoods, even though it may be the most effective way for their decent inhabitants to abjure the code of the streets. Certainly we must combat the racial inequities that put too many African American men in prison, but as the legal scholar Randall Kennedy has argued, we must also combat the racial inequities that leave too many African Americans exposed to criminals. 100 Many on the right oppose decriminalizing drugs, prostitution, and gambling without factoring in the costs of the zones of anarchy that, by their own free-market logic, are inevitably spawned by prohibition policies. When demand for a commodity is high, suppliers will materialize, and if they cannot protect their property rights by calling the police, they will do so with {332} a violent culture of honor. (This is distinct from the moral argument that our current drug policies incarcerate multitudes of nonviolent people. ) Schoolchildren are currently fed the disinformation that Native Americans and other peoples in pre-state societies were inherently peaceable, leaving them uncomprehending, indeed contemptuous, of one of our species' greatest inventions, democratic government and the rule of law.
Where Hobbes fell short was in dealing with the problem of policing the police. In his view, civil war was such a calamity that any government -- monarchy, aristocracy, or democracy -- was preferable to it. He did not seem to appreciate that in practice a leviathan would not be an otherworldly sea monster but a human being or group of them, complete with the deadly sins of greed, mistrust, and honor. (As we saw in the preceding chapter, this became the obsession of the heirs of Hobbes who framed the American Constitution. ) Armed men are always a menace, so police who are not under tight democratic control can be a far worse calamity than the crime and feuding that go on without them. In the twentieth century, according to the political scientist R. J. Rummel in Death by Government, 170 million people were killed by their own governments. Nor is murder-by-government a relic of the tyrannies of the middle of the century. The World Conflict List for the year 2000 reported:
The stupidest conflict in this year's count is Cameroon. Early in the year, Cameroon was experiencing widespread problems with violent crime. The government responded to this crisis by creating and arming militias and paramilitary groups to stamp out the crime extrajudicially. Now, while violent crime has fallen, the militias and paramilitaries have created far more chaos and death than crime ever would have. Indeed, as the year wore on mass graves were discovered that were tied to the paramilitary groups. 101
The pattern is familiar from other regions of the world (including our own) and shows that civil libertarians' concern about abusive police practices is an indispensable counterweight to the monopoly on violence we grant the state.
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Democratic leviathans have proven to be an effective antiviolence measure, but they leave much to be desired. Because they fight violence with violence or the threat of violence, they can be a danger themselves. And it would be far better if we could find a way to get people to abjure violence to begin with rather than punishing them after the fact. Worst of all, no one has yet figured out how to set up a worldwide democratic leviathan that would penalize the aggressive competition, defuse the Hobbesian traps, and eliminate the cultures of honor that hold between the most dangerous perpetrators of violence of all, nation-states. As Kant noted, "The depravity of human nature {333} is displayed without disguise in the unrestricted relations which obtain between the various nations. "102 The great question is how to get people and nations to repudiate violence from the start, preempting escalations of hostility before they can take off.
In the 1960s it all seemed so simple. War is unhealthy for children and other living things. What if they gave a war and nobody came? War: What is it good for? Absolutely nothing! The problem with these sentiments is that the other
? ? ? ? ? ? side has to feel the same way at the same time. In 1939 Neville Chamberlain offered his own antiwar slogan, "Peace in our time. " It was followed by a world war and a holocaust, because his adversary did not agree that war is good for absolutely nothing. Chamberlain's successor, Churchill, explained why peace is not a simple matter of unilateral pacifism: "Nothing is worse than war? Dishonor is worse than war. Slavery is worse than war. " A popular bumper sticker captures a related sentiment: if you want peace, work for justice. The problem is that what one side sees as honor and justice the other side may see as dishonor and injustice. Also, "honor" can be a laudable willingness to defend life and liberty, but it can also be a reckless refusal to de-escalate.
Sometimes all sides really do see that they would be better off beating their swords into plowshares. Scholars such as John Keegan and Donald Horowitz have noted a general decline in the taste for violence as a means of settling disputes within most Western democracies in the last half-century. 103 Civil wars, corporal and capital punishment, deadly ethnic riots, and foreign wars requiring face-to-face killing have declined or vanished. And as I have mentioned, though some decades in recent centuries have been more violent than others, the overall trend in crime has been downward.
One possible reason is the cosmopolitan forces that work to expand people's moral circle. Another may be the long- term effects of living with a leviathan. Today's civility in Europe, after all, followed centuries of beheadings and public hangings and exiles to penal colonies. And Canada may be more peaceable than its neighbor in part because its government outraced its people to the land. Unlike the United States, where settlers fanned out over a vast two- dimensional landscape with innumerable nooks and crannies, the habitable portion of Canada is a one-dimensional ribbon along the American border without remote frontiers and enclaves in which cultures of honor could fester. According to the Canadian studies scholar Desmond Morton, "Our west expanded in an orderly, peaceful fashion, with the police arriving before the settlers. "104
But people can become less truculent without the external incentives of dollars and cents or governmental brute force. People all over the world have reflected on the futility of violence (at least when they are evenly enough matched with their adversaries that no one can prevail). A New Guinean {334} native laments, "War is bad and nobody likes it. Sweet potatoes disappear, pigs disappear, fields deteriorate, and many relatives and friends get killed. But one cannot help it. "105 Chagnon reports that some Yanomamo? men reflect on the futility of their feuds and a few make it known that they will have nothing to do with raiding. 106 In such cases it can become clear that both sides would come out ahead by splitting the differences between them rather than continuing to fight over them. During the trench warfare of World War I, weary British and German soldiers would probe each other's hostile intent with momentary respites in shelling. If the other side responded with a respite in kind, long periods of unofficial peace broke out beneath the notice of their bellicose commanders. 107 As a British soldier said, "We don't want to kill you, and you don't want to kill us, so why shoot? "108
The most consequential episode in which belligerents sought a way to release their deadly embrace was the Cuban Missile Crisis of 1962, when the United States discovered Soviet nuclear missiles in Cuba and demanded that they be removed. Khrushchev and Kennedy were both reminded of the human costs of the nuclear brink they were approaching, Khrushchev by memories of two world wars fought on his soil, Kennedy by a graphic briefing of the aftermath of an atomic bomb. And each understood they were in a Hobbesian trap. Kennedy had just read The Guns of August and saw how the leaders of great nations could blunder into a pointless war. Khrushchev wrote to Kennedy:
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. 109
By identifying the trap, they could formulate a shared goal of escaping it. In the teeth of opposition from many of their advisers and large sectors of their publics, both made concessions that averted a catastrophe.
The problem with violence, then, is that the advantages of deploying it or renouncing it depend on what the other side does. Such scenarios are the province of game theory, and game theorists have shown that the best decision for each player individually is sometimes the worst decision for both collectively. The most famous example is the Prisoner's Dilemma, in which partners in crime are held in separate cells. Each is promised freedom if he is the first to implicate his partner (who then will get a harsh sentence), a light sentence if neither implicates the other, and a moderate sentence if each implicates the other. The optimal strategy for each prisoner is to defect from their partnership, but when both do so they end up with a worse outcome than if each stayed loyal. Yet neither can stay loyal out of fear that his partner might defect {335} and leave him with the worst outcome of all. The Prisoner's Dilemma is similar to the pacifist's dilemma: what is good for one (belligerence) is bad for both, but what is good for both (pacifism) is unattainable when neither can be sure the other is opting for it.
The only way to win a Prisoner's Dilemma is to change the rules or find a way out of the game. The World War I
? ? ? ? ? ? ? ? ? soldiers changed the rules in a way that has been much discussed in evolutionary psychology: play it repeatedly and apply a strategy of reciprocity, remembering the other player's last action and repaying him in kind. 110 But in many
antagonistic encounters that is not an option, because when the other player defects he can destroy you -- or, in the case of the Cuban Missile Crisis, destroy the world. In that case the players had to recognize they were in a futile game and mutually decide to get out of it.
Glover draws an important conclusion about how the cognitive component of human nature might allow us to reduce violence even when it appears to be a rational strategy at the time:
Sometimes, apparently rational self-interested strategies turn out (as in the prisoners' dilemma . . . ) to be self-defeating. This may look like a defeat for rationality, but it is not. Rationality is saved by its own open-endedness. If a strategy of following accepted rules of rationality is sometimes self- defeating, this is not the end. We revise the rules to take account of this, so producing a higher-order rational strategy. This in turn may fail, but again we go up a level. At whatever level we fail, there is always the process of standing back and going up a further level. 111
The process of "standing back and going up a further level" might be necessary to overcome the emotional impediments to peace as well as the intellectual ones. Diplomatic peacemakers try to hurry along the epiphanies that prompt adversaries to extricate themselves from a deadly game. They try to blunt competition by carefully fashioning compromises over the disputed resources. They try to defuse Hobbesian traps via "confidence-building measures" such as making military activities transparent and bringing in third parties as guarantors. And they try to bring the two sides into each other's moral circles by facilitating trade, cultural exchanges, and people-to-people activities.
This is fine as far as it goes, but the diplomats are sometimes frustrated that at the end of the day the two sides seem to hate each other as much as they did at the beginning. They continue to demonize their opponents, warp the facts, and denounce the conciliators on their own side as traitors. Milton J. Wilkinson, a diplomat who failed to get the Greeks and Turks to bury the hatchet over Cyprus, suggests that peacemakers must understand the emotional faculties of adversaries and not just neutralize the current rational {336} incentives. The best-laid plans of peacemakers are often derailed by the adversaries' ethnocentrism, sense of honor, moralization, and self-deception.