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[by J. Scott Shipman]

The Forum and The Tower by Mary Ann Glendon

“The relationship between politics and the academy has been marked by mutual fascination and wariness since the time of Plato.”

The first sentence on the flap of the dust jacket of this very good and informative small book. Professor Glendon, who is the Learned Hand Professor of Law at Harvard Law school, set out to write a book for her students that would answer ageless questions such as:

“Is politics such a dirty business, or are conditions so unfavorable, that couldn’t make a difference? What kinds of compromises can one make for the sake of getting and keeping a position from which one might be able to have influence on the course of events? What kinds of compromises can one make for the sake of achieving a higher political goal? When does prudent accommodation become pandering? When should one speak truth to power no matter what the risk, and when is it acceptable, as Burke put it, to speak the truth with measure that one may speak it longer? When does one reach the point at which one concludes, as Plato finally did, that circumstances are so unfavorable that only the reasonable course of action is to “keep quiet and offer up prayers for one’s own welfare and for that of one’s country”?”

Professor Glendon answers these questions and more through brief examinations of the lives and works of some of history’s most important figures:

Plato

Cicero

Justinian, Tribonian, and Irnerius

Machiavelli

Thomas Hobbs and Edward Coke

John Locke

Jean-Jacques Rousseau

Edmund Burke

Tocqueville

Max Weber

Oliver Wendell Holmes

Eleanor Roosevelt and Charles Malik

All in all, I believe Professor Glendon has provided a uniquely valuable book to help her students and other readers to answers those questions. In short but focused chapters of about 20 pages each, she provides mini-biographies of the subjects above and how they answered the some of the questions both in their lives and in their philosophy. Some of her subjects were thinkers lacking the abilities for the public square, Plato, for instance, but were enormously influential just the same. Rare were those like Cicero and Burke who were equally comfortable in the political arena or the academy.

My favorite chapters were on Plato, Cicero, Machiavelli, and Burke—mostly because I’ve read a respectable amount of their work. That said, I have not read Plato’s The Laws—and Professor Glendon suggests it is much better than The Republic—which I have read and did not much enjoy. Not surprisingly, The Laws will be on my list for this winter.

The inclusion of Eleanor Roosevelt and Charles Malik was something of a surprise, but Professor Glendon is weaving a sub-story through each chapter and illustrating how Roosevelt and Malik’s work on the Universal Declaration of Human Rights was something of culmination and extension of over 2,000 years of thinking and political action—not in the context of human progress towards a utopia of sorts, which she wisely rejects,  but rather a reflection the common threads of political thought throughout history.

While this is not criticism, I would have liked to have seen a chapter on John Adams and Thomas Jefferson, and a chapter on Karl Marx, whom she frequently mentions.

This is a book that is approachable and readable, and in our tumultuous domestic and global political climate, important.

She closes with this illuminating sentence:

“If one message emerges from the stories collected here, it is that just because one does not see the results of one’s best efforts in one’s own lifetime does not mean those efforts were in vain.”

Professor Glendon is to be commended for a job “well done!”

The book comes with my highest recommendation and may be the best book I’ve read this calendar year. Add this book to your must read list.

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Referenced works you may find of interest (some of these works are out of print and expensive—for simplicity I’ve used Amazon links): 

The Laws of Plato, translated by Thomas Pangle

Cicero: The Life and Times of Rome’s Greatest Politician, by Anthony Everitt

Cicero, A Portrait, by Elizabeth Rawson (Glendon praised this book.)

A Panorama of the World’s Legal Systems, John Henry Wigmore

The Life of Nicolo Machiavelli, Roberto Ridolfi

The Prince, translated by Harvy Mansfield

Machiavelli, by Quentin Skinner

The Lion and the Throne, Catherine Drinker Bowen

The Spirit of Modern Republicanism, by Thomas Pangle

Statesmanship and Party Government, by Harvy Mansfield

The Great Melody, A Thematic biography of Edmund Burke, by Conor Cruise O’Brien (I read this wonderful book in 1992 when it was released: highly recommended.)

 [by J. Scott Shipman]

Steve Jobs by Walter Isaacson

Walter Isaacson, the acclaimed author of biographies of Benjamin Franklin and Albert Einstein, has produced a definitive and up-close biography of Steve Jobs. The book is a very readable 571 pages that took only a couple of days to read. Jobs approached Isaacson to write his bio in 2004, but Isaacson resisted until 2009 when  Jobs’ wife Laurene Powell “said bluntly, “If you’re ever going to do a book on Steve, you’d better do it now.”” Isaacson insists no restrictions were placed on him, in fact, Jobs and his wife facilitated access to many people who do did not hold Jobs in high regard—the man excited passions good and bad. I found it ironic that Jobs, a man who obsessed with control would willingly relinquish control in what will probably be the definitive biography of his life.

Isaacson offered early that his book is really about innovation. He offers: “At a time when the United States is seeking ways to sustain its innovative edge, and when societies around the world are trying to build creative digital-age economies, Jobs stands as the ultimate icon of inventiveness, imagination, and sustained innovation.” Given Apple’s growth, his point is well taken.

Isaacson clearly admires Jobs, but he does not spare the reader of Jobs volatile and brutal out-bursts directed at just about anyone he considered a “bozo” or worse. From the beginning, Jobs was a very difficult person to work with. He did not tolerate mediocrity and punished what he thought was mediocre thinking, often publicly. Isaacson offers some insights and ideas as to the cause of Jobs distinctly caustic personality, but most ring hollow. Jobs was a driven and passionate man, with very little empathy—even for family members. Isaacson suggests “people who were not crushed ended up being stronger” and many of the folks interviewed agreed—Jobs drove people to do things they didn’t know they could do. As one of Jobs colleagues Debi Coleman said, “You did the impossible, because you didn’t realize it was impossible.” So the folks he didn’t scare off, appear to have been inspired. Tim Cook, Jobs’ successor offered, “What I learned about Steve was that people mistook some of his comments as ranting or negativism, but it was really just the way he showed passion. So that’s how I processed it, and I never took issue personally.”

My favorite parts of the book were Isaacson’s liberal use of quotes from Jobs. Some quotes bristle with passion, and a few were profound. This one appealed to my notions on pattern cognition:

Your thoughts construct patterns like scaffolding in your mind. You are really etching chemical patterns. In most cases,  people get stuck in those patterns, just like grooves in a record, and they never get out of them.

Isaacson covers Jobs journey at Apple, NeXT, Pixar, and his triumphant return to Apple. I did not know much about Jobs at Pixar and found it interesting that Jobs was CEO at both companies simultaneously—and both companies had a “different” versions of Jobs. Isaacson says, “Pixar was a haven where Jobs could escape the intensity of Cupertino. At Apple, the managers often excitable and exhausted, Jobs tended to be volatile, and people felt nervous about where they stood with him….It was a Pixar that he learned to let other creative people flourish and take the lead.” Jobs was more hands-on at Apple I sense because he considered it his creation—essentially an extension of his person. I suspect Jobs viewed his role at Pixar as more that of a steward in comparison.

Jobs hated slide presentations (I agree—one great thing about Boyd & Beyond is the general ban on PowerPoint) and said, “People who know what they’re talking about don’t need PowerPoint.” There is a poignant passage towards the end where Jobs was meeting with his team of doctors and the doctor had a PowerPoint presentation. Jobs gently suggested the Apple Keynote program was better.

Jobs, despite his bristly exterior, reached deep in his Zen training and life experience (particularly after his cancer diagnosis) when he spoke at the 2005 Stanford commencement:

Remembering that I’ll be dead soon is the most important tool I’ve ever encountered to help me make the big choices of life. Because almost everything—all external expectations, all pride, all fear of embarrassment or failure—these things just fall away in the face of death, leaving only what is truly important. Remembering that you are going to die is the best way I know to avoid the trap of thinking you have something to lose. You are already naked. There is no reason not to follow your heart.  

We are a Apple/MacBook Pro family, we have iPhones, iPods, and the iPad on our wish list. Isaacson discusses one thing I’ve noticed with every Apple purchase; the thought put into packaging of the product. Apple packaging is patented and it shows. Jobs alter ego and head Apple designer Jonathan Ive, said, “Steve and I spend a lot of time on the packaging…I love the process of unpacking something. You design a ritual of unpacking to make the product feel special. Packaging can be theater, it can create a story.” I believe we have kept every box our Apple products arrived in—they are works of art.

This book will elicit the spectrum of emotions, there are parts where I was embarrassed or appalled at Jobs poor behavior, there were tender moments towards the end of his storied life that brought a tear to my eye. Isaacson has given us a valuable portrait of a man mathematician Mark Kac “called a magician genius, someone whose insights came out of the blue and require intuition more than mere mental processing power.”

Isaacson’s Steve Jobs comes with my highest recommendation.

NOTE: This is admittedly a different book review for this site. I’ll admit up front that I’m a fan of Jobs and his products—and I know many people hate him passionately and with good reason. I’m sharing this review because Jobs was an iconoclast very similar to John Boyd: people either loved him or hated him. Both men were driven, had poor people skills, and both left rich legacies in completely different areas, and are eminently interesting figures.

[ By Charles Cameron — democracy, Tunis, Islamism, Ghannouchi ]

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From The Guardian, Tunisians flock to voting stations for first taste of democracy in 50 years, Tunis, 23 October 2011.

When An-Nahda’s leader, Rachid Ghannouchi, who recently returned from 22 years exile in London, arrived at his polling station to vote, followed by camera crews, he walked straight to the entrance. But he was jeered by crowds, who said: “The queue, the queue! Democracy starts there!” He swiftly took his place at the back, adding: “The people have a hunger for democracy.”

Here’s hoping…

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Book:  Azzam S. Tamimi, Rachid Ghannouchi: A Democrat within Islamism, OUP (2001).

Brute: The Life of Victor Krulak, U.S. Marine by Robert Coram

Robert Coram has taken a different tack with BRUTE, the story of USMC Lt. Gen. Victor H. “Brute” Krulak, the diminutive legendary Marine general with the outsized personality, relentless ambition and far-reaching vision. It is an edgier, more sharply judgmental, more concise Coram who has made a biography of a challenging and not entirely sympathetic subject into a page-turner.

There are two stories in BRUTE. The first is of the life of the book’s namesake and his rise through the ranks of the Marine Corps, a career path that helped determine a critical element of American warfighting in WWII and saw the darkest sides of the wars in Korea and Vietnam before Krulak was denied promotion to Commandant because of the last war. The second story is that of the Marine Corps itself and it’s 20th century struggle for survival as a military branch of service against the bureaucratic machinations of the Army, the Navy and the ill-will of several presidents, a struggle in which Brute Krulak played a key part.

Reading between the lines, I sense that Coram, who delights in chronicling military mavericks, struggled with Krulak as a subject in a way he may not have with previous biographies like Boyd. Brute Krulak was a contradictory and controversial figure. Brilliantly innovative, absolutely dedicated, courageously outspoken, fiercely loyal, intensely driven and a physically brave Marine officer who led by example, Brute Krulak was also extremely and persistently deceptive, given to sins of omission as well as a relish to embellish and a machiavellian capacity to manipulate. The biography makes clear that Coram could not easily rely on the veracity of the anecdotes that an elderly but still mentally keen Brute Krulak grudgingly related to him.

Krulak could also be cold and emotionally abusive in his private life. It is clear that Krulak’s eldest son, Victor bore significant scars from treatment at his hands and Krulak , as much as he was able, effectively banished his extended family, including his parents, from his adult life in order to conceal his Jewish origins from a Marine and Navy hierarchy rife with anti-semitism. Like many young men on the make in the 19th and early 20th centuries, Krulak shed his religious traditions for the enhanced social mobility of the Episcopalian Church, the prestigious Protestant denomination of the Eastern Establishment elite, marrying into a wealthy, socially prominent family. Krulak so thoroughly reinvented himself and obscured his humble origins that late in life, his sons, who included two protestant ministers, were shocked to discover that their paternal grandparents and father were actually Jewish and not “Moravian” as they had been told.

In terms of operational art, Brute Krulak figures prominently in the history of two areas for which the United States Marines are best known: amphibious landings and counterinsurgency ( making this biography exceptionally timely). In both cases, Krulajk’s story intertwines with Coram’s theme of the Marine Corps at war with a predatory Army and Navy, each looking for their own reasons to demote the Marines to the “police force of the Navy” and end forever the role of the Marine Corps as a combat arm of the United States military. It is here that Coram’s pen acquires the sharpest edge.

Criticism of General William Westmoreland is common enough, and he comes in for his share of it in BRUTE, as are negative assessments of General Douglas MacArthur. That breaks little new ground as most historians see both men as flawed military leaders, albeit in different ways.  What is highly unusual is the willingness of Robert Coram as a historian to boldly level audacious charges of undermining civilian control of the military against hallowed figures of the US Army such as General George Marshall, that Marshall and other senior generals of the Army conspired during the postwar creation of the Department of Defense to usurp power over the armed forces properly belonging to Congress and to concentrate it in the hands of a Prussian-style “general staff”; that General Dwight Eisenhower attempted to lie to Congress about his role in the JCS 1478 papers. Unlike in Boyd, where Coram found some key high-ranking Air Force generals who acted as protectors of Colonel John Boyd against a hostile hierarchy, in BRUTE Coram emerges as a squared away partisan for Marines in their battle with “Big Army”.

Robert Coram has written a fast-moving, often sympathetic, at times troubling portrait of Victor “Brute” Krulak, one of the legendary Marine generals who never made Commandant because he told his Commander-in-Chief unwelcome truths about the president’s war and suffered the natural consequences.

Strongly recommended.

[ by Charles Cameron ]

Martyr and messiah are two of the more intense “roles” in the religious vocabulary, and unlike mystics and saints, both martyrs and messiahs tend to have an impact, not just within their own religious circles but in the wider context of the times.

Martyr and messiah are also words that can be bandied about fairly loosely — so a simple word-search on “messiah” will reveal references to a third-person platform game with some gunplay and the white messiah fable in Avatar, while a search on “martyr” might tell you how to become a martyr for affiliate networks, just as a search on “crusade” will turn up crusades for justice or mental health – my search today even pointed me to a crusade for cloth diapers.

1. Martyrdom and messianism in WikiLeaks

Unsurprisingly, perhaps, both terms crop up occasionally in WikiLeaks, with the Government of Iraq, for instance, banning use of the word “martyr” for soldiers who died in the war with Iran, and US diplomats wiring home a report by an opposition psychiatrist to the effect that “Morally, Chavez [of Venezuela] combines a sense of tragedy and romanticism (a desire for an idyllic world) to project a messianic image.” Indeed, the whole paragraph is choc-a-bloc with that kind of imagery, and worth quoting in full:

Ideologically, Chavez wants to project an image of a “utopian socialist,” which de Vries described as someone who is revolutionary, collectivist, and dogmatic. In reality, de Vries argues, Chavez is an absolute pragmatist when it comes to maintaining power, which makes him a conservative. Coupled with Chavez’ self-love (narcissism), sense of destiny, and obsession with Venezuelan symbolism, this pragmatism makes Chavez look more like fascist, however, rather than a socialist. Morally, Chavez combines a sense of tragedy and romanticism (a desire for an idyllic world) to project a messianic image. De Vries, however, said Chavez is a realist who uses morals and ethics to fit the situation.

PM Netanyahu of Israel was using the term “messianic” with a little more precision when he described the Iranian regime as “crazy, retrograde, and fanatical, with a Messianic desire to speed up a violent ‘end of days.'”

2. Julian Assange in the role of martyr

The words martyr and messiah, then, carry a symbolic freight that is at the very least comparable to that of flags and scriptures – so it is interesting that both terms crop up in the recent BBC interview with Julian Assange.

My reading of the interview suggests that it is Assange himself who introduces the meme of martyrdom, though not the word itself, when he answers a question about the impact of the sexual accusations against him, “What impact so you think that will have on your organisation and what sort of figure do you think you, Julian Assange, cut in the face of all this. How will you be regarded? What will it do to you?” with the response, “I think it will be quite helpful for our organisation.”

In the follow up, interviewer John Humphrys twice uses the word “martyr” explicitly:

Q: Really? You see yourself as a martyr then?

JA: I think it will focus an incredible attention on the details of this case and then when the details of this case come out and people look to see what the actions are compared to the reality of the facts, other than that, it will expose a tremendous abuse of power. And that will, in fact, be helpful to this organisation. And, in fact, the extra focus that has occurred over the last two weeks has been very helpful to this organisation.

and:

Q: Just to answer that question then. You think this will be good for you and good for Wikileaks?

JA: I’ve had to suffer and we’ve had incredible disruptions.

Q: You do see yourself as a martyr here.

JA: Well, you know, in a very beneficial position, if you can be martyred without dying. And we’ve had a little bit of that over the past ten days. And if this case goes on, we will have more.

3. Julian Assange in the role of messiah

If the role of martyr implies, at mimimum, that one suffers for a cause, that of messiah implies that one leads it in a profound transformation of the world. Both terms are now found in association with the word “complex” – which applies whenever a individual views himself or herself as a martyr or messiah – but a “messianic complex” is presumably more worrisome than a “martyr complex” if only for the reason that there are many more martyrs than messiahs, many more willing to suffer for a cause than to lead it.

It is accordingly worth noting that it is the interviewer, John Humphrys, who introduces both the word “messianic” and the concept of a “messianic figure” into the interview, although Assange makes no effort to wave it away…

Q: Just a final thought. Do you see yourself… as some sort of messianic figure?

JA: Everyone would like to be a messianic figure without dying. We bringing some important change about what is perceived to be rights of people who expose abuses by powerful corporations and then to resist censorship attacks after the event. We are also changing the perception of the west.

Q: I’m talking about you personally.

JA: I’m always so focussed on my work, I don’t have time to think about how I perceive myself… I had time to perceive myself a bit more in solitary confinement. I was perfectly happy with myself. I wondered what that process would do. Would I think “my goodness, how have I got into this mess, is it all just too hard?”

The world is a very ungrateful place, why should I continue to suffer simply to try and do some good in the world. If the world is so viciously against it ,why don’t I just go off and do some mathematics or write some books? But no, actually, I felt quite at peace.

Q: You want to change the world?

JA: Absolutely. The world has a lot of problems and they need to be reformed. And we only live once. Every person who has some ability to do something about it, if they are a person of good character, has the duty to try and fix the problems in the environment which they’re in.

That is a value, that, yes, comes partly from my temperament. There is also a value that comes from my father, which is that capable, generous men don’t create victims, they try and save people from becoming victims. That is what they are tasked to do. If they do not do that they are not worthy of respect or they are not capable.

4. Julian Assange, martyr and messiah?

I think it is clear that both Assange and his interviewer are in effect reframing the religious terms “martyr” and “messiah” in non-religious, basically psychological senses — although I don’t suppose Assange is exactly claiming to have the two “complexes” I mentioned above.

Here’s what’s curious about this reframing, from a religious studies point of view:

Assange’s implicit acceptance of a “messianic” role undercuts the specific force of the role of “martyr” – one who gives his life for the cause. “Everyone” he says, “would like to be a messianic figure without dying.” Assange wouldn’t exactly object to being a martyr without dying, too.