One of the recurring memes in discussions about the Global War on Terror is the following syllogism:
- Osama bin-Laden, the Taliban, Al-Qaeda and company are Islamist fanatics. Their behavior includes subjugating women, driving airplanes into the Twin Towers, blowing up subways, and the like.
- Islam is a religion.
- Therefore, Christian (or Buddhist, Hindu, etc.) fanatics are equally evil.
I have generally ignored such arguments, or shrugged them off in my mind. I disagree with the conclusion of the syllogism, but didn't really take the time to pull apart its supporting assumptions.
These thoughts were hiding in a dormant part of my subconscious yesterday while I was browsing through some essays. These essays were digital re-publications of works published by G.K. Chesterton in the early 20th Century.
The essay that brought these thoughts out into my consciousness was an essay on
Leo Tolstoy. Chesterton, who wrote when Tolstoy was still alive, starts his essay with a short, apparently-pointless comparison of Tolstoy to the Doukhabors, a renegade band of anarchists in Canada. Apparently, these anarchists were the ideological cousins of the modern People for the Ethical Treatment of Animals.
IF any one wishes to form the fullest estimate of the real character and influence of the great man [Tolstoy] whose name is prefixed to these remarks, he will not find it in his novels, splendid as they are, or in his ethical views, clearly and finely as they are conceived and expanded. He will find it best expressed in the news that has recently come from Canada, that a sect of Russian Christian anarchists has turned all its animals loose, on the ground that it is immoral to possess them or control them....
This great act of heroic consistency which has taken place in Canada is the best example of the work of Tolstoy. It is true (as I believe) that the Doukhabors have an origin quite independent of the great Russian moralist, but there can surely be little doubt that their emergence into importance and the growth and mental distinction of their sect, is due to his admirable summary and justification of their scheme of ethics.
Chesterton expounds at length on the ways in which this similarity helps him understand Tolstoy.
At any rate, the passage which opened my eyes was this one:
This emergence of Tolstoy, with his awful and simple ethics, is important in more ways than one. Among other things it is a very interesting commentary on an attitude which has been taken up for the matter of half a century by all the avowed opponents of religion. The secularist and the sceptic have denounced Christianity first and foremost, because of its encouragement of fanaticism; because religious excitement led men to burn their neighbours and to dance naked down the street.
Here Chesterton's words echo the modern moralists. Religion is suspect because it makes men kill innocent--from children in a school in Beslan to Irish Protestants in Dublin, from American soldiers on the
USS Cole to American businessmen in New York.
But neither I nor Chesterton think religion is the only causing force at work.
How queer it all sounds now. Religion can be swept out of the matter altogether, and still there are philosophical and ethical theories which can produce fanaticism enough to fill the world.
Is it really true that fanatics (or extremists) are not the sole province of religion?
...if any one doubts this proposition--that fanaticism has nothing to do with religion, but has only to do with human nature--let him take this case of Tolstoy and the Doukhabors. A sect of men start with no theology at all, but with the simple doctrine that we ought to love our neighbour and use no force against him, and they end in thinking it wicked to carry a leather handbag, or to ride in a cart.
Tolstoy's thoughts find the following conclusion:
A great modern writer who erases theology altogether, denies the validity of the Scriptures and the Churches alike, forms a purely ethical theory that love should be the instrument of reform, and ends by maintaining that we have no right to strike a man if he is torturing a child before our eyes...[H]e develops a theory of the mind and the emotions, which might be held by the most rigid atheist, and he ends by maintaining that the sexual relation out of which all humanity has come, is not only not moral, but is positively not natural.
Chesterton concludes his remarks about fanaticism and religion by saying this:
This is fanaticism as it has been and as it will always be. Destroy the last copy of he Bible, and persecution and insane orgies will be founded on Mr. Herbert Spencer's "Synthetic Philosophy."
At which point I was reminded not only of the PETA, but of the atheists who are distressed at the
sight of a cross in a memorial structure in San Diego. Both groups of people exhibit fanaticism in one form or another, and neither are particularly religious. And I am also reminded of other Russian fanatics like Vladimir Lenin. He was no friend of religion, unless a person defines Marxism as a religion.
However, there are fanatics and there are
fanatics. One kind makes a lot of noise, lobbies legislators, files suit in court, pickets objectionable institutions and businesses, etc. The other kind carries bags of explosives onto subways, uses box-cutters as weapons to hijack airplanes, advocates violent overthrow of governments, etc.
Which brings me back to the syllogism mentioned above. The bad part of religious fanaticism is the fanatical part--not the religious part. What kind of fanatics are they? Do they want to change people by force, or convince them by argument?