January 21, 2012 37 Comments
In Dante’s Divine Comedy, the envious have their eyes sewn shut with wire because they have gained sinful pleasure from seeing others brought low.
We typically think of Lady Justice as blind so that that she can do justice without regard to who is before her. But perhaps she is blind so that there is no possibility of pleasure in what happens to a sinner. Her blessed blindness is not to achieve justice, but to prevent the ugliness of any pleasure at human torment, even to one deserving it.
But this is a form of envy for which a German word is necessary, Schadenfreude, and for which no precise English equivalent is available. It is one thing to hate the fortune of another — that is envy — and a step further to celebrate the misfortune of another — that is Schadenfreude.
The strength of a culture can be measured by its indulgence of envy and Schadenfreude. A predominance of the former is alarming. A predominance of the latter is corrosive and fatal.
“But it is Schadenfreude,” says Arthur Schopenhauer, “a mischievous delight in the misfortunes of others, which remains the worst trait in human nature. It is a feeling which is closely akin to cruelty, and differs from it, to say the truth, only as theory from practice.”
When certain European intellectuals expressed perverse pleasure at the toppling of the towers on 9-11, that was Schadenfreude in its quintessentially corrupt European and disgusting form. Its finest spokesman was French philosopher Jean Beaudrillard:
That we dreamed of this event, that everyone without exception dreamed of it, because no one can fail to dream of the destruction of a power exercising such a hegemony – that is unacceptable for the Western moral conscience. And yet it is a fact, which can be measured by the pathetic violence of all the discourses that try to cover it up. In the end, they did it, but we wanted it.
Envy, says Kant, is a propensity to view the well-being of others with distress, even though it does not detract from one’s own. In the Russian version of the game, Who Wants To Be a Millionaire?, “Ask the Audience” was deleted as a life-line because Russian audiences deliberately gave the wrong answer. They didn’t want to help the player. That is deep cultural cynicism.
I tee this up to insist that the character of a person matters and the character of a culture matters, to insist further that making excuses for the bad character of persons and cultures invites decline, and finally to ask where are we as a nation. Envy in American culture has historically been an isolated vice. Our narrative has tended more toward the Horatio Alger rags-to-riches story, the steadfast belief in opportunity, the admiration — rather than envy — of success.
If there is anything to the notion of American exceptionalism, it is rooted in three qualities: (1) a steadfast belief in our culture of freedom, opportunity and hard work; (2) a sincere desire for everyone’s liberty and success — from the Germans and Japanese after World War II to the Iraqis and Afghanis in 2012, with a host of American helping projects in between; and (3) the belief that extraordinary power, contrary to centuries of terrible lessons about power, can in fact be exercised sacrificially and fairly and without demand for real estate, on behalf of global stability. No other country in human history has ever combined these qualities.
Key to our American self-understanding — to whatever it may be that makes us exceptional — is rejection of envy and its corrosive power. Envy is always a net negative. Nothing good comes from it and it shrivels the soul of the envier. It makes him permanently less than he could be because he is fixated on the fortune of another, convinced it is ill-gotten, and no longer productive himself, except as a victim, because his guiding mantra is now the “unfairness” of it all. And the moment a man, or a culture, shifts primarily to a victim narrative, the cynical rot of decline sets in.
We’re confronted now with competing narratives in America. The 1% narrative seems clever — all that solidarity — but it is predicated on envy and demonization of the rich, and demand for free stuff (like forgiveness of student loans) — and why?
To be sure, we’ve been fascinated and repulsed by the super-rich. They can be ostentatious and stupid — typically because they’re folks just like you and me who got suddenly rich and behaved hideously. And just as typically, they squandered their wealth and toppled to something like you and me. Life chastens most people. By the time they have a little bit of wisdom, they’ve been whacked.
Except for the super-rich, who do some of the finest things that human beings are capable of doing on this planet. If I had to gauge the good that Warren Buffett and Bill Gates have done with their billions, I’d say the 1% fare very favorably as good human beings compared to the 99%.
We should be on our knees thanking that 1%. They’re, on average, better than us.
To whatever extent we wish to be focused on the rich, we’re indulging envy and missing the larger point. There isn’t anything the rich could do to save our economy. Screaming about the rich paying their fair share = envy. It’s not a solution. It’s a political talking point. The rich could fork over all of their fortune and put only a tiny dent in our massive deficit.
Stop the envy. Give no quarter to Schadenfreude. Our nation powers forward on the strength of people believing in themselves, never as victims, always resolved to succeed, and admiring success. Make it a little less, make it about blaming, and we are a culture in decline.