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Bashar al-Assad Is Using Chemical Weapons Again. Will the U.S. Avert Its Gaze?

For some time after the U.S. struck a Syrian airbase last April—in retaliation for the use of chemical weapons—Bashar al-Assad’s forces refrained from using poison gas. But in the past few weeks Damascus has fired chlorine gas-filled rockets at civilian neighborhoods at least six times. Noah Rothman asks if the Trump administration will once again enforce its red line:

The Trump administration now faces a moment of truth. It could preserve the moral authority it purchased after declining merely to scold the Syrian regime for deploying weapons of mass destruction against civilians, or it could retreat into a defensive crouch and act like the Syrian regime’s de-facto defense counsel. That, to its everlasting shame, was the Obama administration’s approach to the use of chlorine munitions in Syria. . . .

Chlorine is a dual-use chemical that has industrial applications and, as such, is not subject to the same global prohibition that nerve agents like sarin and VX are. But the Organization for the Prohibition of Chemical Weapons lists chlorine as a choking agent with potentially lethal battlefield applications. . . .

The last administration’s efforts to downplay the severity of chlorine attacks in Syria were grotesque. President Obama’s appeal to Russia as a source of relief for the people of Syria—a nation that now actively blocks the international community’s efforts to extend the mandate of chemical-weapons inspectors in Syria—was craven.

The last administration wanted to avoid the demands that history made on it, and it was a disgrace. Will the Trump administration abandon the course correction it embarked upon last April? Will it retreat to the same obtuse legalisms to which Obama appealed, even as the worst humanitarian and military crisis of this century intensifies? Will this president shirk his duty to humanity and to history, too?

Read more at Commentary

More about: Barack Obama, Bashar al-Assad, Chemical weapons, Donald Trump, Politics & Current Affairs, Syrian civil war

 

Hannah Arendt, Adolf Eichmann, and the Jews

Feb. 23 2018

In 1963—a year after Adolf Eichmann’s sentencing by an Israeli court—reports on the trial by the German-born Jewish philosopher Hannah Arendt appeared in the New Yorker and were soon published as a book. This “report on the banality of evil,” as the book was subtitled, outraged many Jews, including many of her erstwhile friends and admirers, on account of her manifest contempt for the entire preceding, her disgust for the state of Israel, her accusation that a wide array of European Jewish leaders (if not the majority of the victims) were complicit in their own murder, and her bizarre insistence that Eichmann was “not a monster,” or even an anti-Semite, but a mindless, faceless bureaucrat. While extensive evidence has been brought to light that Arendt was wrong both in her claims of Jewish passivity and her evaluation of Eichmann as the head of the SS’s Jewish section, her book remains widely read and admired. Ruth Wisse comments on its enduring legacy:

When Arendt volunteered to report on the Eichmann trial, it was presumed that she was doing so in her role as a Jew. . . . But Arendt actually traveled to Jerusalem for a deeper purpose—to reclaim Eichmann for German philosophy. She did not exonerate Nazism and in fact excoriated the postwar Adenauer government for not doing enough to punish known Nazi killers, but she rehabilitated the German mind and demonstrated how that could be done by going—not beyond, but around, good and evil. She came to erase Judaism philosophically, to complicate its search for moral clarity, and to unseat a conviction [that, in Saul Bellow’s words], “everybody . . . knows what murder is.”

Arendt was to remain the heroine of postmodernists, deconstructionists, feminists, relativists, and internationalist ideologues who deny the stability of Truth. Not coincidentally, many of them have also disputed the rights of the sovereign Jewish people to its national homeland. Indeed, as anti-Zionism cemented the coalition of leftists, Arabs, and dissident minorities, Arendt herself was conscripted, sometimes unfairly and in ways she might have protested, as an ally in their destabilizing cause. They were enchanted by her “perversity” and were undeterred in their enthusiasm by subsequent revelations, like those of the historian Bernard Wasserstein, who documented Arendt’s scholarly reliance on anti-Semitic sources in her study of totalitarianism, or of revelations about her resumed friendship with Martin Heidegger despite his Nazi associations.

At the same time, however, the Arendt report on the Eichmann trial became one of the catalysts for something no one could have predicted—an intellectual movement that came to be known as neoconservatism. A cohort of writers and thinkers, many of them Jews from immigrant families who had turned to leftism as naturally as calves to their mother’s teats, but who had slowly moved away from the Marxism of their youth during the Stalin years and World War II, now spotted corruption and dishonesty and something antithetical to them in some of their very models of the intellectual life.

They and their Gentile colleagues had constituted the only European-style intelligentsia to flourish in America. Most of them were only one generation removed from Europe, after all, so what could be more natural than for them to serve as the conduit of European intelligence to America? Arendt’s ingenious twist of the Eichmann trial showed them how Jewish and American they actually were—and how morally clear they aspired to be.

Read more at Commentary

More about: Adolf Eichmann, Hannah Arendt, History & Ideas, Holocaust, Neoconservatism, New York Intellectuals