Suppose that one of your acquaintances used this as the heading of his Twitter account:
I am simply here to help save the world. Nothing is more important than love.
How would you react? If your eye fell only on the second sentence, you might think something like, “Sweet, but childish. Like a little kid. Actually, he may be letting his little kid write some of this stuff.”
It’s true: kids don’t know much about literacy, agriculture, airplane technology, telecommunications, vaccines, and anesthetics, or (to look on the other side of the coin), ignorance, conflict, death — all arguably more important than love in this world we inhabit. And if it’s just a question of moral values, kids may not understand that truth and justice are often far better than love.
No child says he is here to save the world. Only the most narcissistic of adults say that.
So, you think, that sentence must have been written by a child — or by one of those childish old souls you’re afraid to talk to, because they’re certain to load you with theosophical advice. Should you commit the error of making eye contact, the conversation will go like this:
Well hello! And how are you today? (Delivered with a smarmy glare and a wet handshake.)
Uh . . . All right, I guess. (Somehow, you don’t want to discuss the fact that you’ve lost your job and you don’t know where the next mortgage payment’s going to come from.)
Just remember one thing (an admonition strongly suggesting that you have trouble remembering anything): nothing is more important than love.
Recalling such scenes, you feel a sense of doom as your gaze drifts back to the left of “love,” where you discover the portentous saying, “I am simply here to help save the world.”
No child says he is here to save the world. Only the most narcissistic of adults say that. “Help” is in the sentence merely to fend off accusations of extreme narcissism. Of course, that level of self-consciousness indicates that the narcissism is not naïve at all; it is ruthlessly assertive, fully convinced of itself, and aggressively intolerant of any doubts.
If it’s just a question of moral values, kids may not understand that truth and justice are often far better than love.
Now that, unhappily, you have read both sentences, you try to put them together, and find it a creepy experience. Here is a narcissist billing himself as a crusader for love. Either he has so little introspection that he doesn’t recognize the love that’s important to him is self-love, or he has so much contempt for his audience that he expects everyone to swallow whatever he says.
But at least, you may be thinking, the theme is love. This guy may be dotty and self-absorbed, but thank God he isn’t devoting his life to saving the world with some political scheme, with some campaign of force. Then you remember that love has been the justification for many egregious acts of power. The medieval church burned heretics at the stake in the name of its love for men’s souls — including those of the heretics. Laws that send people to jail for using or selling drugs are purportedly motivated by love for our children — including those who use or sell drugs. Prohibition was justified largely as an expression of Christian love for the American family. How much better it was for the gay marriage movement to use “Love Wins” as one of its slogans — though even in that instance, there was the specter of punishment if you didn’t agree. Recall those people who were dragged into court because they declined to make gay wedding cakes. Recall the false accusation that such a cake had been deliberately defiled by (gay) staff at Whole Foods.
All good motives can be reasons for bad deeds and bad emotions. “I am become a socialist,” says Pierrot in Edna St. Vincent Millay’s Aria da Capo. “I love Humanity; but I hate people.” If love is really the most important thing in the world, it must have tremendous force for ill as well as good. Remember the scene in Stardust Memories in which someone comes up to Woody Allen and says, “I’m your biggest fan” — and shoots him.
Then you remember that love has been the justification for many egregious acts of power.
Such meditations on love and messiahship may make you hesitate to read any further in this fellow’s Twitter account. But if you do, here is the sort of thing you’ll encounter:
“Shut the hell up you b—— a— n——. You will continue to run this country further into the ground and risk lives every time you breathe. You’re not the president. Just a dumpster full of hate. FOH. [F— outta here] Sick to my stomach that literal s— currently represents America to the world.”
“@AOC [Alexandria Ocasio-Cortez] is only speaking facts. This is so far beyond political party affiliation. Across the world … no matter the border … from sea to shining sea … 45 and all his white hooded cohorts are a national disgrace. And if you support them … so are you. Clowns.”
“Dear @realDonaldTrump … you are a disgusting, racist, piece of trash … Sincerely, Everyone who is not a disgusting, racist, piece of trash.”
As the song says, “This can’t be love.” Nor is there any indication that it’s a response to any experience of hate directed at the author or anyone he knows. In appearance, it’s a message posted by an anti-homosexual white racist (“b—— a— n—— ”) who has had some kind of falling out with the “white hooded cohorts” of the Ku Klux Klan but has lost nothing of their hatred. Few racists refer to themselves as racists; they’re too busy attributing evil to other people. The denunciation of the president as a racist may be taken simply as an instance of projection, as Freud called it.
I am by no means an appreciative reader of Freud. I dislike the coyness with which he modestly suggests, on one page, that such and such may possibly be considered an object of speculation, and five pages later assumes that the same such and such is obviously true. His grounds of argument and the progress of his arguments seem to me utterly fallacious. But even a stopped clock is right twice a day, and I think that Freud was onto something when he identified projection as a primary means of pseudo-thought. He doesn’t put it in exactly this way, but I think it’s true that the more out of touch with reality you are, the more you are inclined to claim that it’s other people who are out of touch — and, because you’re defending yourself from charges that the rational part of your brain (if any) would naturally bring against yourself, you are especially eager to say that you’re not like those other people, who are guilty, guilty, guilty.
Few racists refer to themselves as racists; they’re too busy attributing evil to other people.
It’s pretty clear that anybody who is tweeting the things I’ve quoted — without, as I say, any particular external incitement, of the type that regularly carries tweeters away — is projecting a s— load of hatred. If this be love, thank you, I’d rather have the Caesar salad. The fact that the tweeter believes in himself as an apostle of love is a matter of still more concern. It’s one thing for a person to be “a good hater.” It’s another thing to believe that hate is the same thing as love. There are good haters and bad haters, and whoever wrote those passages is a bad hater.
By now you may have guessed who that bad hater is. It’s Justin (“Jussie”) Smollett, who was arrested on February 21 for faking an attack on himself, a gay black man, by pro-Trump bigots using some of the vocabulary he had applied to Trump. After the arrest, Chicago police also accused him of having sent a vilely racist and sexist and threatening letter to himself, complete with a white substance suggestive of anthrax powder. The alleged motive? His desire for a raise in salary (currently about $1.3 million) as a C-list TV actor. The cops’ idea was that self-love might sometimes be the most important kind.
From the beginning, Smollett’s story appeared ridiculous: he was attacked in downtown Chicago by masked men who had been waiting for him to walk by at 2 a.m. on one of the coldest days of the year, men who shouted racist insults, beat, kicked, and bit him, poured bleach on him, and put a noose around his neck (tied like a tie you wear to dinner). He emerged with one small cut on his face, an intact cellphone on which he had been conversing, and a Subway sandwich that was preserved unharmed until his arrival at his home, where a friend called the police, about 40 minutes later. When the police came, Smollett refused to let them take his phone for a few hours and have it examined for clues. He said he needed it. Much later he provided a much “redacted” list of his calls.
The more out of touch with reality you are, the more you are inclined to claim that it’s other people who are out of touch.
Clearly, this was a hoax. Yet everyone from Donald Trump to Trump-hating Democratic presidential candidates immediately expressed horror and sympathy; no investigation was needed or desired. It was remarked by citizens of Chicago that people living close to the nonevent were less willing to believe the story than people living far away — more evidence for the libertarian idea that the higher you build a pyramid of power, the less those at the top understand about the world beneath them. Cory Booker, Kamala Harris, Nancy Pelosi, Donald Trump, and hundreds of others at the acme of political and “cultural” influence seemed anxious to prove this.
One thing that Trump, who was busy being a fool like all the others, clearly didn’t understand was the vicious hatred that the alleged victim had for him, despite the fact that the hatred had been advertised as much as it could possibly be. Anyone could access Smollett’s public utterances, and you would think that anyone who did would notice the way in which “love” was being used to license hate. You would think that even Kamala Harris would have hesitated to proclaim, in cadences reminiscent of the hypnotized characters in The Manchurian Candidate, “Jussie Smollett is one of the kindest, most gentle human beings I know.” But I have so far encountered no one who confessed that, well, yeah, those utterances were sort of a bad sign, that maybe there was something a little . . . strange about them. Can it be that the confusion of love with hate has become so common in our society that it is no longer noticed — so ordinary and inoffensive, indeed, that when it is witnessed it is spontaneously shared?
This kind of confusion is encouraged by the culturally-official dogma that if one cares about victims, including alleged victims, one must believe them, whether their stories are absurd or not. Only under these conditions can the behavior of Robin Roberts, host of “Good Morning America,” be explained. Roberts, star of a program run by ABC News, gave Smollett an interview of whopping length, in which her most probing question was how he could heal if the cops failed to wreak justice on his assailants. (He replied that he couldn’t bear to consider the possibility.) Clearly, she believed the victim — everything the victim said.
He emerged with one small cut on his face, an intact cellphone on which he had been conversing, and a Subway sandwich that was preserved unharmed.
After the scandal was officially exposed, she tried to wipe the egg off her face by saying that when the interview was recorded the police still seemed to be going along with Smollett’s story. Who was she to question the police? Days after that, her associates at the network, prompted to defend her, “suggested that Roberts was a victim, who was ‘lied’ to by Smollett.” So now it’s the job of a news person cheerfully to believe the victim (and the police), even if it makes her the victim of lies.
Roberts interviewed Smollett two weeks after the “crime.” It’s safe to say that by that time almost everyone who’d ever heard of the case was convinced it was a hoax — everyone, that is, except the people whose job it was to report the facts. But even with two weeks to put the facts together, Roberts hadn’t a clue. Finally confronted by the amazing! revelation! that Smollett was not entirely on the up and up, Roberts said:
This touches all the buttons. It’s a setback for race relations, homophobia, MAGA supporters. I cannot think of another case where there is this anger on so many sides and you can understand why there would be.
Pardon me — what is she babbling about? I understand how the Jussie thing might be considered a setback for race relations (although I don’t think the discovery of a hoax can do anything but increase truth and candor, which every well-meaning person values, regardless of race), but how can it be a setback for “MAGA supporters”? Or for “homophobia”? Does it increase or decrease the fear of gays? Roberts is literally saying that it decreases it, which she would probably think is a good thing, but . . . what is she babbling about?
Can it be that the confusion of love with hate has become so common in our society that it is no longer noticed?
More babble issued from politicians and media people, spin artists all, who responded to the scandal by regretting that “conservatives” or “Trump followers” or “rightwing bloggers” or some other groups they don’t like would pounce on it and use it for their own purposes. This tactics, now in use whenever the Left embarrasses itself, is a new wrinkle on the ugly old face of American journalism. Newspapers in the 1850s were violently partisan, but even the most absurd Southern rag wouldn’t have run the headline: “Abolitionists Pounce on Legree Misdeeds.” I do feel a bit underrepresented, though, when I read about all these other people pouncing. Why shouldn’t I — or you, or you, or you, whoever you are — pounce on this story, too? It seems that anyone who’s interested in a hysteria-free society would want to use it for some purpose. To point a lesson, perhaps.
Yes, and lots of lessons, but not the one that is most often heard in media comments on the incident — the idea that Smollett’s actions will lead people to think that hate crimes are not a serious issue. Bigots will continue to think that, just as credulous people on the other side will continue to believe that hate crimes are happening all around them. Any hate crime is serious, but any fake hate crime is serious, too.
If you want to know an approximation of the truth about the frequency of hate crimes, you might consult Wilfred Reilly, a professor who teaches at an historically black college and has a new book on the subject. In a recent op-ed, he provides documentary sources on the large number of hate crime hoaxes (he claims to have easily numbered 409 confirmed instances) and says:
To put these numbers in context, a little over 7,000 hate crimes were reported by the FBI in 2017. . . .
However, hate crime hoaxers are “calling attention to a problem” that is a very small part of total crimes. There is very little brutally violent racism in the modern USA. . . . Inter-racial crime is quite rare; 84% of white murder victims and 93% of black murder victims are killed by criminals of their own race, and the person most likely to kill you is your ex-wife or husband. When violent inter-racial crimes do occur, whites are at least as likely to be the targets as are minorities.
From that, you can take whatever lessons you want, but such facts are a good deal more useful than the constant hurling of charges between Right and Left about inattention to hate crimes on our side of the racial or political divide.
Newspapers in the 1850s were violently partisan, but even the most absurd Southern rag wouldn’t have run the headline: “Abolitionists Pounce on Legree Misdeeds.”
What is most disturbing to me about the Jussie Smollett incident is nothing that I’ve mentioned above. It’s a particular manner of regretting the incident, a manner that became very common across the moderate-to-hard-Left spectrum in the days when Smollett’s guilt was thought (by some) to be in doubt. I refer to the touching hope that he wasn’t lying after all.
One example — this from a writer published by CNN:
I continue to hold a sliver of hope that the dots that continue to feel so far apart will eventually connect and the picture before us will show he was telling the truth all along. I hold hope that those faint whispers that began almost as quickly as the story made its way across the networks will be silenced[!], that Smollett will be vindicated. And the people who took to social media to demand justice for him will not be left to look like fools. . . .
I . . . am still hoping that he's telling the truth. It may be naïve, but it's a hell of a lot better than trying to answer the "what" — as in what do we do next?
Apparently the author, like Jussie Smollett, is laboring under the impression that we just have to be doing something majestic all the time. But the vital phrase is, “I am still hoping that he’s telling the truth.” Which means — You’re still hoping that bands of bigots are roaming the streets, beating up gays and blacks? Still hoping that race hatred is so plentiful that it never runs out, even in downtown Chicago at 2 a.m., with enough wind chill to blast your hands off? Still hoping that the world is a terrible place that only you can save?
Ah yes! That may be it. It’s all about you, isn’t it?