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It Can and IS Happening Here!

Review of a Book Review

A friend sent this and I believe it is of great importance for all those who, feeling “Fat, Dumb, and Happy”, are certain this cannot happen here need to read and heed. I have, myself, written about this on a few occasions and this piece is much more authoritative than my own.

It Can Happen Here

Cass R. Sunstein

JUNE 28, 2018 ISSUE

They Thought They Were Free: The Germans, 1933–45

by Milton Mayer, with a new afterword by Richard J. Evans

University of Chicago Press, 378 pp., $20.00 (paper)

Broken Lives: How Ordinary Germans Experienced the Twentieth Century

by Konrad H. Jarausch

Princeton University Press, 446 pp., $35.00

‘National Socialist,’ circa 1935; photograph by August Sander from his People of the Twentieth Century. A new collection of his portraits, August Sander: Persecuted/Persecutors, will be published by Steidl this fall.

Liberal democracy has enjoyed much better days. Vladimir Putin has entrenched authoritarian rule and is firmly in charge of a resurgent Russia. In global influence, China may have surpassed the United States, and Chinese president Xi Jinping is now empowered to remain in office indefinitely. In light of recent turns toward authoritarianism in Turkey, Poland, Hungary, and the Philippines, there is widespread talk of a “democratic recession.” In the United States, President Donald Trump may not be sufficiently committed to constitutional principles of democratic government.

In such a time, we might be tempted to try to learn something from earlier turns toward authoritarianism, particularly the triumphant rise of the Nazis in Germany in the 1930s. The problem is that Nazism was so horrifying and so barbaric that for many people in nations where authoritarianism is now achieving a foothold, it is hard to see parallels between Hitler’s regime and their own governments. Many accounts of the Nazi period depict a barely imaginable series of events, a nation gone mad. That makes it easy to take comfort in the thought that it can’t happen again.

But some depictions of Hitler’s rise are more intimate and personal. They focus less on well-known leaders, significant events, state propaganda, murders, and war, and more on the details of individual lives. They help explain how people can not only participate in dreadful things but also stand by quietly and live fairly ordinary days in the midst of them. They offer lessons for people who now live with genuine horrors, and also for those to whom horrors may never come but who live in nations where democratic practices and norms are under severe pressure.

Milton Mayer’s 1955 classic They Thought They Were Free, recently republished with an afterword by the Cambridge historian Richard J. Evans, was one of the first accounts of ordinary life under Nazism. Dotted with humor and written with an improbably light touch, it provides a jarring contrast with Sebastian Haffner’s devastating, unfinished 1939 memoir, Defying Hitler, which gives a moment-by-moment, you-are-there feeling to Hitler’s rise. (The manuscript was discovered by Haffner’s son after the author’s death and published in 2000 in Germany, where it became an immediate sensation.)* A much broader perspective comes from Konrad Jarausch’s Broken Lives, an effort to reconstruct the experience of Germans across the entire twentieth century. What distinguishes the three books is their sense of intimacy. They do not focus on historic figures making transformative decisions. They explore how ordinary people attempted to navigate their lives under terrible conditions.

Haffner’s real name was Raimund Pretzel. (He used a pseudonym so as not to endanger his family while in exile in England.) He was a journalist, not a historian or political theorist, but he interrupts his riveting narrative to tackle a broad question: “What is history, and where does it take place?” He objects that most works of history give “the impression that no more than a few dozen people are involved, who happen to be ‘at the helm of the ship of state’ and whose deeds and decisions form what is called history.” In his view, that’s wrong. What matters are “we anonymous others” who are not just “pawns in the chess game,” because the “most powerful dictators, ministers, and generals are powerless against the simultaneous mass decisions taken individually and almost unconsciously by the population at large.” Haffner insists on the importance of investigating “some very peculiar, very revealing, mental processes and experiences,” involving “the private lives, emotions and thoughts of individual Germans.”

Mayer had the same aim. An American journalist of German descent, he tried to meet with Hitler in 1935. He failed, but he did travel widely in Nazi Germany. Stunned to discover a mass movement rather than a tyranny of a diabolical few, he concluded that his real interest was not in Hitler but in people like himself, to whom “something had happened that had not (or at least not yet) happened to me and my fellow-countrymen.” In 1951, he returned to Germany to find out what had made Nazism possible.

In They Thought They Were Free, Mayer decided to focus on ten people, different in many respects but with one characteristic in common: they had all been members of the Nazi Party. Eventually they agreed to talk, accepting his explanation that he hoped to enable the people of his nation to have a better understanding of Germany. Mayer was truthful about that and about nearly everything else. But he did not tell them that he was a Jew.

In the late 1930s—the period that most interested Mayer—his subjects were working as a janitor, a soldier, a cabinetmaker, an office manager, a baker, a bill collector, an inspector, a high school teacher, and a police officer. One had been a high school student. All were male. None of them occupied positions of leadership or influence. All of them referred to themselves as “wir kleine Leute, we little people.” They lived in Marburg, a university town on the river Lahn, not far from Frankfurt.

Mayer talked with them over the course of a year, under informal conditions—coffee, meals, and long, relaxed evenings. He became friends with each (and throughout he refers to them as such). As he put it, with evident surprise, “I liked them. I couldn’t help it.” They could be ironic, funny, and self-deprecating. Most of them enjoyed a joke that originated in Nazi Germany: “What is an Aryan? An Aryan is a man who is tall like Hitler, blond like Goebbels, and lithe like Göring.” They also could be wise. Speaking of the views of ordinary people under Hitler, one of them asked:

Opposition? How would anybody know? How would anybody know what somebody else opposes or doesn’t oppose? That a man says he opposes or doesn’t oppose depends upon the circumstances, where, and when, and to whom, and just how he says it. And then you must still guess why he says what he says.

When Mayer returned home, he was afraid for his own country. He felt “that it was not German Man that I had met, but Man,” and that under the right conditions, he could well have turned out as his German friends did. He learned that Nazism took over Germany not “by subversion from within, but with a whoop and a holler.” Many Germans “wanted it; they got it; and they liked it.”

Mayer’s most stunning conclusion is that with one partial exception (the teacher), none of his subjects “saw Nazism as we—you and I—saw it in any respect.” Where most of us understand Nazism as a form of tyranny, Mayer’s subjects “did not know before 1933 that Nazism was evil. They did not know between 1933 and 1945 that it was evil. And they do not know it now.” Seven years after the war, they looked back on the period from 1933 to 1939 as the best time of their lives.

Mayer suggests that even when tyrannical governments do horrific things, outsiders tend to exaggerate their effects on the actual experiences of most citizens, who focus on their own lives and “the sights which meet them in their daily rounds.” Nazism made things better for the people Mayer interviewed, not (as many think) because it restored some lost national pride but because it improved daily life. Germans had jobs and better housing. They were able to vacation in Norway or Spain through the “Strength Through Joy” program. Fewer people were hungry or cold, and the sick were more likely to receive treatment. The blessings of the New Order, as it was called, seemed to be enjoyed by “everybody.”

Even in retrospect Mayer’s subjects liked and admired Hitler. They saw him as someone who had “a feeling for masses of people” and spoke directly in opposition to the Versailles Treaty, to unemployment—to all aspects of the existing order. They applauded Hitler for his rejection of “the whole pack”—“all the parliamentary politicians and all the parliamentary parties”—and for his “cleanup of moral degenerates.” The bank clerk described Hitler as “a spellbinder, a natural orator. I think he was carried away from truth, even from truth, by his passion. Even so, he always believed what he said.”

Mayer did not bring up the topic of anti-Semitism with any of his subjects, but after a few meetings, each of them did so on his own, and they returned to it constantly. When the local synagogue was burned in 1938, most of the community was under only one obligation: “not to interfere.” Eventually Mayer showed his subjects the local newspaper from November 11, 1938, which contained a report: “In the interest of their own security, a number of male Jews were taken into custody yesterday. This morning they were sent away from the city.” None of them remembered seeing it, or indeed anything like it.

The killing of six million Jews? Fake news. Four of Mayer’s subjects insisted that the only Jews taken to concentration camps were traitors to Germany, and that the rest were permitted to leave with their property or its fair market value. The bill collector agreed that the killing of the Jews “was wrong, unless they committed treason in wartime. And of course they did.” He added that “some say it happened and some say it didn’t,” and that you “can show me pictures of skulls…but that doesn’t prove it.” In any case, “Hitler had nothing to do with it.” The tailor spoke similarly: “If it happened, it was wrong. But I don’t believe it happened.”

With evident fatigue, the baker reported, “One had no time to think. There was so much going on.” His account was similar to that of one of Mayer’s colleagues, a German philologist in the country at the time, who emphasized the devastatingly incremental nature of the descent into tyranny and said that “we had no time to think about these dreadful things that were growing, little by little, all around us.” The philologist pointed to a regime bent on diverting its people through endless dramas (often involving real or imagined enemies), and “the gradual habituation of the people, little by little, to being governed by surprise.” In his account, “each step was so small, so inconsequential, so well explained or, on occasion, ‘regretted,’” that people could no more see it “developing from day to day than a farmer in his field sees the corn growing. One day it is over his head.”

Focusing largely on 1933, in Defying Hitler Haffner offers a radically different picture, in which the true nature of Nazism was evident to many Germans from the start. Just twenty-five years old that year and studying law with the goal of becoming a judge or administrator, he describes the mounting effects of Nazism on the lives of his high-spirited friends and fellow students, who were preoccupied with fun, job prospects, and love affairs. Haffner says that as soon as the Nazis took power, he was saved by his capacity to smell the rot:

As for the Nazis, my nose left me with no doubts. It was just tiresome to talk about which of their alleged goals and intentions were still acceptable or even “historically justified” when all of it stank. How it stank! That the Nazis were enemies, my enemies and the enemies of all I held dear, was crystal clear to me from the outset.

As Haffner describes it, a form of terror began quickly, as members of the SS made their presence felt, intimidating people in public places. At the same time, citizens were distracted by an endless stream of festivities and celebrations. The intimidation, accompanied by the fervent, orchestrated pro-Nazi activity, produced an increase in fear, which led many skeptics to become Nazis. Nonetheless, people flirted, enjoyed romances, “went to the cinema, had a meal in a small wine bar, drank Chianti, and went dancing together.” Sounding here like Mayer’s subjects, Haffner writes that it was the “automatic continuation of ordinary life” that “hindered any lively, forceful reaction against the horror.”

Ben Stansall/AFP/Getty Images

A protest against the election of Trump outside the US embassy, London, November 2016

In Haffner’s telling, the collapse of freedom and the rule of law occurred in increments, some of which seemed to be relatively small and insignificant. In 1933, when Nazi officers stood menacingly outside Jewish shops, Jews were merely “offended. Not worried or anxious. Just offended.” But Haffner insists that Hitler’s brutality and the ongoing politicization of everyday life were clear from the outset. In the early days of the regime, a self-styled republican advised him to avoid skeptical comments, which would be of no use: “I think I know the fascists better than you. We republicans must howl with the wolves.”

Haffner catalogs the howling. Books started to disappear from bookshops and libraries. Journals and newspapers disappeared as well, and those that remained kept to the party line. Even in 1933, Germans who refused to become Nazis found themselves “in a fiendish situation: it was one of complete and unalleviated hopelessness; you were daily subjected to insults and humiliations.” Haffner sought refuge in the private domain, including with a small group of young people studying law, who had formed something like an intimate debating club. They were very good friends. One of the members, named Holz, held nationalistic views. Others disagreed, but it was all civil, the kind of energetic discussion young people often have about politics.

The group fell apart when Holz accused Haffner of “ignoring the monumental developments in the resurgence of the German people” and of being “a latent danger to the state”—and ominously threatened to denounce him to the Gestapo. Not far from its end, Haffner’s narrative provides a delicate and almost unbearably moving account of several idyllic weeks with the love of his life, who was engaged to an Englishman and who was about to leave Germany for good. (Seeing his distress after informing him of her engagement, she responded with infinite gentleness: “For now I’m still here.”) Summarizing those weeks, and something about human resilience, Haffner’s unfinished manuscript offers some words from the poet Friedrich Hölderlin: “Let us not look forward/Nor back. Be cradled, as in/A swaying boat on the sea.”

While Haffner concentrates largely on a single year, Jarausch’s topic is a century. In Broken Lives he draws on more than seventy personal memoirs produced by Germans who were mostly born in the 1920s. His aim is to produce a “vivid and personal picture of what it meant to live through the twentieth century,” rooted in the perspectives of people who were born after the carnage of World War I, and who generally enjoyed happy and even carefree childhoods in the Weimar Republic. It’s a wide-ranging, panoramic, revealing treatment, and for the most part, it’s very dark.

Jarausch offers a fact-filled account of the lives of “Nazi adolescents” a few years younger than Haffner, and of the immense social pressures that led to the rapid growth of the Nazi movement among young people. One of the Nazis’ clever strategies, which they adopted immediately after assuming power, was to increase those pressures by enforcing “an appearance of unanimous support for the Third Reich.” Many Germans were not so much pro-Hitler as anti-anti-Hitler—and their opposition to Hitler’s adversaries aided his rise. Decades afterward, memoirists referred to their “happy times” in the Hitler Youth, focusing not on ideology but on hiking trips, camaraderie, and summer camps.

In Jarausch’s account, things got much worse for Germans starting on September 1, 1939, when Germany invaded Poland. A few days later, England and France declared war on Germany. One memoirist noted that with the Great War looming in the background, “no flags were flying, there was no approval, no enthusiasm.” Jarausch painstakingly describes the ensuing developments, starting with the initial triumphs of the Wehrmacht and the rapid conquest of Poland, and ending with the Normandy invasion, the relentless advance of the Red Army, and Hitler’s suicide.

After the war, defeat meant a new beginning for many, a kind of opportunity, and Jarausch shows how Germans—grim, shell-shocked, determined—returned to ordinary life and bet on a better future. Avoiding nationalism or even national pride, they succeeded in rebuilding their economy and their morale. Jarausch’s main focus is on West Germany, but he devotes considerable attention to the collapse of communism in the German Democratic Republic, suggesting that it foundered because it disappointed and disillusioned its citizens. Though his unifying theme is that the lives of countless Germans were broken in multiple ways, his conclusion is upbeat: many Germans have been transformed “into sincere democrats and pacifists who want to prevent a recurrence of earlier horrors.”

For those who seek to understand the German experience in the twentieth century, Jarausch has done a tremendous service. He paints on a much broader canvas than Mayer and Haffner, even when he explores Hitler’s rise. But precisely because of the fine-grained, intimate nature of their accounts, Mayer and Haffner speak more directly to those concerned about what makes authoritarianism possible. Of course we can’t be sure whether to believe Mayer’s subjects when they claim ignorance of what Hitler actually did. (Mayer isn’t sure either.) But they are convincing when they say that at the time they were mostly focused on their families, their friends, and their everyday lives. Haffner’s depiction of the “automatic continuation of ordinary life,” possible for so many amid their government’s step-by-step assault on freedom and dignity, is in the same vein.

All three authors are keenly aware that their narratives offer important lessons, and these should not be lost on contemporary readers. Turkey, for example, has been sliding toward authoritarianism through tactics not unlike those of the Nazis: jailing political dissidents, attacking freedom of speech, treating critics as enemies of the state, and obliterating checks and balances. Thus far, President Trump has been more bark than bite. But some of the barks have a history that is at once ugly and revealing. The Nazis applied the term Lügenpresse (lying press) to the mainstream press; President Trump refers to the “FAKE NEWS media,” which, he says, “is not my enemy, it is the enemy of the American People!” In significant domains (including climate change), his administration denigrates science; he has even failed to fill the position of White House science adviser. The Nazis also dismissed or politicized science (especially Einstein’s “Jewish Science”) in favor of what they claimed to be the spirit of the Volk.

If the president of the United States is constantly lying, complaining that the independent press is responsible for fake news, calling for the withdrawal of licenses from television networks, publicly demanding jail sentences for political opponents, undermining the authority of the Department of Justice and the Federal Bureau of Investigation, magnifying social divisions, delegitimizing critics as “crooked” or “failing,” and even refusing, in violation of the law, to protect young children against the risks associated with lead paint—well, it’s not fascism, but the United States has not seen anything like it before.

With our system of checks and balances, full-blown authoritarianism is unlikely to happen here, but it would be foolish to ignore the risks that Trump and his administration pose to established norms and institutions, which help preserve both order and liberty. Those risks will grow if opposition to violations of long-standing norms is limited to Democrats, and if Republicans laugh, applaud, agree with, or make excuses for Trump—if they howl with the wolf.

In their different ways, Mayer, Haffner, and Jarausch show how habituation, confusion, distraction, self-interest, fear, rationalization, and a sense of personal powerlessness make terrible things possible. They call attention to the importance of individual actions of conscience both small and large, by people who never make it into the history books. Nearly two centuries ago, James Madison warned: “Is there no virtue among us? If there be not, we are in a wretched situation. No theoretical checks—no form of government can render us secure.” Haffner offered something like a corollary, which is that the ultimate safeguard against aspiring authoritarians, and wolves of all kinds, lies in individual conscience: in “decisions taken individually and almost unconsciously by the population at large.”

  • *
    Sebastian Haffner, Defying Hitler: A Memoir, translated by Oliv

Book Review: How Democracies Die

I haven’t posted a book review in a long time as I have been waiting for a book that I believed to be a significant contribution to public discourse. I have now found such a book and I recommend strongly that people read it closely and carefully. The book provides the most lucid description of what is happening to this country as a result of Trump gaining office. You need only to consider the following conditions which presage the descent into fascism:

1. The toleration or encouragement of violence.

2. Denying the legitimacy of opponents.

3. Questioning the legitimacy of the democratic election process.

4. Curtail civil liberties of rivals and critics.

At this moment we are only one step away from number 4. Reasonable people in Congress must forego party line loyalties and organize themselves around those loyalties that are essential to preserving our democracy. We, as citizens, must urge elected officials to live up their oaths of office to defend and preserve our democracy!

Please read this book: How Democracies Die  Steven Levtsky & Daniel Ziblatt Crown Books

This is also available as an ebook (ISBN 9078-1-5247-6295-7)

What’s Justice Got To Do With It?

The problem with lawyers can be expressed in three words – Truth, Justice, and Winning. Simple sounding words alright but words that govern a great deal of what transpires in this American society in the guise of civility. The three words and their opposites follow us through life like a pack of hounds. Winning has become all in this competitive American society. Whatever it takes to win is the battle cry. Children are conditioned almost from birth to compete at whatever activity they engage in and to achieve it at whatever cost. We have popular sayings to characterize both poles of the dynamic – winners and losers. Champs and chumps. And as the memorable Vince Lombardi put it, “Winning isn’t everything, it’s the only thing.”

When lawyers convene in a courtroom the word Winning looms like a scimitar. Forget about Justice – it’s all about winning. If lawyers don’t win they will soon be out of work not unlike coaches of losing professional sports teams. In fact, court trials are not unlike sports events as each side competes for the same trophy – not always Justice but, always and ever, Winning. Are there two or more truths in these matters? Truth is irrelevant.

What this Sophistry does is reduce Justice to a very low status. Seeking Winning over Justice naturally demeans the legal processes and, even, worse destroys public belief and faith in the fairness of civil justice and civilized recourse. This is why we must have ACLU lawyers and the other exceptions who fight bravely and intelligently for social justice and a manifestation of Truth. On the other hand, those who vigorously oppose the ACLU and its lawyers are just as interested in defending a vision of society that does not necessarily include Truth or Justice but generally advantage and venality. Of course the irony is that those hired to oppose the ACLU are also lawyers.

According to social philosophers, Peter Berger and Thomas Luckmann, “reality is socially constructed”, thus we find ourselves in courtrooms confronted with conflicting realities as constructed by the opposing sides. These combating realities are presented as Truth, so help us God. It is not as much legal philosophy being played out as it is a pathology. What we are witnessing is sociopathic behavior which destroys the social contract that has kept this country on a more-or-less even keel since the end of the “Great Depression”. I was recently informed by a lawyer that there is no Social Contract. I took it he meant that it’s, “everyone for themselves, it’s all “dog-eat-dog”. This is the socially constructed reality being played out in courtrooms today.

As the philosopher Harry G. Frankfurt so elegantly put it, “The most irreducibly bad thing about lies is that they contrive to interfere with, and to impair, our natural effort to apprehend the real state of affairs.” Absent Truth, the “real state of affairs” is rendered irrelevant. There cannot be Justice in this, and in the end the most serious moral flaw in the adversarial legal system is the making of Truth simply another victim. What kind of a world will we then have if the liars prevail?

Capitalism And The World We Are Creating

“Man’s capacity for justice makes democracy possible, but man’s inclination to injustice makes democracy necessary.” Reinhold Niebuhr

A couple of years ago I published an essay titled “It’s Turtles All the Way Down”. The essay featured an anecdote related by Bertrand Russell, a conversation which occurred directly after a speech in which he described how the earth revolves around the sun. At the end of the speech an elderly lady stood up and said, “What you have told us is rubbish. The world is really a flat plate supported on the back of a giant tortoise.” The scientist then asked, “What is the tortoise standing on?” “You’re very clever, young man, very clever”, said the old lady. “But it’s turtles all the way down!” (This anecdote was also cited by Stephen Hawking in “A Brief History of Time.”) The definition of “anecdote” according to my dictionary mentions that such remarks are brief and adds that they “reveal a truth”;  in this case the truth being that there are real people walking around us who believe such things.

I will posit the following: It’s systems all the way down. As defined in Wikipedia, “ a system is an entity with interrelated and interdependent parts; it is defined by its boundaries and it is more than the sum of its parts (subsystems). Changing one part of the system affects other parts and the whole system, with predictable patterns of behavior. … And, systems often exist to accomplish a common purpose (a work function) that also aids in the maintenance of the system …”. In short, we are, ourselves, human biological systems. We live surrounded by and are immersed in systems we create, especially political systems. Even though we don’t generally think of them that way, there are family systems, neighborhood systems, and so on down the line and, importantly, we also live within financial systems.

One of those extant financial systems is Capitalism which is the dominant financial/economic system in the world.  The initial usage of the term “capitalism” in its modern sense has been attributed to Louis Blanc who in 1850 wrote, “What I call ‘capitalism’, that is to say the appropriation of capital by some to the exclusion of others.” The operative term “exclusion” is what matters here because that is the Capitalism we are experiencing today. Truth is, there are many people in the world today who have been, and who are being excluded from and by the dominant economic system over which they have no control and little if any influence.

Truth, of course, isn’t always, “… just the facts, Ma’am ”. There is always more to the truth than just bare facts. That’s what the “walk in another person’s shoes” meme is about. One person’s truth is not necessarily another’s just as one person’s experience of a particular moment is not necessarily another’s. We all live like fish in the same water and in the same world but we experience it separately. We also share the same times and that being the basis of the curse: “May you live in interesting times.”. These are, I believe, irrefutably interesting times. We have in the United States a president who is at best an emotionally as well as intellectually immature adolescent attacking truth and an already tattered American social contract as though they were nettlesome insects. Congress is dominated by individuals who are willing to create economic hardship for working people in order to serve up major tax cuts for the already wealthy in exchange for financial rewards. As it begins to fail them, working people are learning something about an economic system they have for so long worshiped and relied on to feed them and their families, to provide them with a good life including access to adequate medical care.

Capitalism as an economic system has been hoisted to a status none dare criticize as though it were a religion. We have a polity of exploitation worshipping at the altar of manna and like those who, according to the proverb, ate thereof and ultimately either died or thrived depending upon whose version of the story you choose to believe. Capitalism has become at the same time both an economic system that elevated the lives of many into a middle-class and is now destroying those same lives as their former employers shift production to places where people will work for less. It is the great “Invisible Hand” of Adam Smith’s imagination run amuck.  Capitalism owes no debt to any country or political system. It is a system unto itself. The Capitalists will eventually turn on each other as each tries to have it all. Capitalism is going to destroy this society just as surely as it has around the globe – with monetary aggression replacing human values. Like inviting pyromaniacs to a barbecue.

There is no conception of Justice in Capitalism nor of Morals just the sacred mantra, “Only More Is More!” For example, as opposed to investing in businesses, capitalists “pump and dump” stocks contributing nothing to the economy and much less to society. This is the evil attempt at moral equivalence of Capitalism. In fact, even the idea and practice of Civil Justice has been reduced to a game, a game of winners and losers. That this is true is demonstrated by the fact that no lawyer, save those who represent such organizations as the ACLU or the Southern Poverty Law Center, for example, enters a courtroom with any motive save winning. Winning has become the working equivalent of Justice in the vast majority of what has become the practice of Law.

Large monied legal clients such as insurance companies only hire winners. Winning has nothing to do with right and wrong, nothing to do with justice – only with winning. We are living in a time of Legal Positivism which holds there is no necessary connection between the law and morality and Legal Realism which claims the practice of Law, as we know it, is based solely on what is legislated and what is decided in the courts. In both instances there is a disconnect from truth and a solid and immutable conception of how a society properly conducts itself. And those who underwrite the sociopathic behavior of those who write the laws to the specifications of their paymasters are the many members of Congress who enter politics as middle-class and become millionaires over the course of their political careers. Perhaps is is not a coincidence that a great many legislators at the national and state levels are lawyers.

Where will it all end?

Trump and Lying go together like …..

Emanuele Corso Penasco, New Mexico 4 hours ago – my comment at the NYT today 12/4/2017 ….
Just what does Mr. Tump imagine he accomplishes spewing lies like this? It serves no purpose other than discrediting him and the United States. In fact, given the circumstances, it makes us a laughing stock and further encourages the Houthis and other like them to launch more. I doubt those people firing the missiles want more than creating fear and enlarging their own reputation which is, I suppose, Trump’s objective as well.
Flag

Did American Missile Defense Fail in Saudi Arabia?
Saudi Arabia and President Trump said a missile fired from Yemen was shot down. But photos and videos from the scene tell a different story.
NYTIMES.COM

My post – 11/13/17 at the New York Times today:

Emanuele Corso

Penasco, New Mexico 46 minutes ago

I was amazed and, frankly, disgusted by Mr. Sessions smirking and killing the clock. He “tried” and apparently failed to answer the questions posed. This level of arrogance is simply an expression disrespect. Of course, Issa is part of the team and played the game. Issa’s questioning was like watching the Harlem Globetrotters basketball team as he and Session passed the ball back and forth from behind their backs and around their waists.

My post at the NYT 11/13/17

Emanuele Corso

Penasco, New Mexico 1 hour ago

It seems our country has fallen into a state in which loyalty to the US has faded. And, sad to say, there hasn’t been a national dialog about this mainly because our so-called leaders are so busy doing well for themselves and their backers. Our long-standing American social contract has been under attack mostly by politicians of a certain party, by bad behavior in elected office from the president on down, by politicians being bought and paid for to create and pass legislation favorable to various interest groups at the expense of the common folk, by a president who openly trusts Putin more than his own countrymen, all of this and more have eroded and undermined any sense of unity, purpose, and loyalty to the country. Everything has consequences people, and the good old US of A is not and probably never will be the exception. We are living in a different time, a time that makes many of us older folks sad with dismay. What has gone missing obviously is the understanding that patriotism and loyalty must be earned, it must be mutual.


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