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THE CATASTROPHE in Fallujah -- 10 Iraqi policemen killed by US forces acting, as one Iraqi said, "just like Saddam" -- can be the occasion of new recognitions. The normal ecology of war is chaos and confusion. But once in a while something occurs to snap the ambiguities into focus, and the real character of what is happening becomes apparent. Indeed, that is the meaning Aristotle gave to the word "catastrophe" in his analysis of the tragic form. Ten of the very men Iraqi recovery needs most -- dead by the hands of our soldiers? Pro-American police at risk from Americans? A tragedy for sure, but here is what the incident reveals:
So what is to be done? Such recognitions change the context of what is required now. Instead of politics, it is time for resistance. One needn't assert a facile moral equivalence to know that the relevant precedents for the present circumstance in the United States are the broad-based citizen resistance movements that mobilized against Hitler in the 1940s; against the Vietnam War in the 1960s; against the Kremlin in the 1980s. This means:
Hence resistance. Public life in America must take its energy now from the word "No!" Such opposition does two things. As happened especially in the Soviet empire, it can transform politics, moving even the Democratic candidates from timid calls for adjustments at the margins to demands for substantial change of policy. And meanwhile, a life lived in resistance remains a human life. In a time of rampant public immorality, it is the only way to live humanly.
The catastrophe at Fallujah can be the occasion of such recognition. But catastrophe, as Aristotle also taught, is the occasion of reversal. The time to turn the momentum of Bush's war back upon itself has come.
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THE CATASTROPHE in Fallujah -- 10 Iraqi policemen killed by US forces acting, as one Iraqi said, "just like Saddam" -- can be the occasion of new recognitions. The normal ecology of war is chaos and confusion. But once in a while something occurs to snap the ambiguities into focus, and the real character of what is happening becomes apparent. Indeed, that is the meaning Aristotle gave to the word "catastrophe" in his analysis of the tragic form. Ten of the very men Iraqi recovery needs most -- dead by the hands of our soldiers? Pro-American police at risk from Americans? A tragedy for sure, but here is what the incident reveals:
So what is to be done? Such recognitions change the context of what is required now. Instead of politics, it is time for resistance. One needn't assert a facile moral equivalence to know that the relevant precedents for the present circumstance in the United States are the broad-based citizen resistance movements that mobilized against Hitler in the 1940s; against the Vietnam War in the 1960s; against the Kremlin in the 1980s. This means:
Hence resistance. Public life in America must take its energy now from the word "No!" Such opposition does two things. As happened especially in the Soviet empire, it can transform politics, moving even the Democratic candidates from timid calls for adjustments at the margins to demands for substantial change of policy. And meanwhile, a life lived in resistance remains a human life. In a time of rampant public immorality, it is the only way to live humanly.
The catastrophe at Fallujah can be the occasion of such recognition. But catastrophe, as Aristotle also taught, is the occasion of reversal. The time to turn the momentum of Bush's war back upon itself has come.
THE CATASTROPHE in Fallujah -- 10 Iraqi policemen killed by US forces acting, as one Iraqi said, "just like Saddam" -- can be the occasion of new recognitions. The normal ecology of war is chaos and confusion. But once in a while something occurs to snap the ambiguities into focus, and the real character of what is happening becomes apparent. Indeed, that is the meaning Aristotle gave to the word "catastrophe" in his analysis of the tragic form. Ten of the very men Iraqi recovery needs most -- dead by the hands of our soldiers? Pro-American police at risk from Americans? A tragedy for sure, but here is what the incident reveals:
So what is to be done? Such recognitions change the context of what is required now. Instead of politics, it is time for resistance. One needn't assert a facile moral equivalence to know that the relevant precedents for the present circumstance in the United States are the broad-based citizen resistance movements that mobilized against Hitler in the 1940s; against the Vietnam War in the 1960s; against the Kremlin in the 1980s. This means:
Hence resistance. Public life in America must take its energy now from the word "No!" Such opposition does two things. As happened especially in the Soviet empire, it can transform politics, moving even the Democratic candidates from timid calls for adjustments at the margins to demands for substantial change of policy. And meanwhile, a life lived in resistance remains a human life. In a time of rampant public immorality, it is the only way to live humanly.
The catastrophe at Fallujah can be the occasion of such recognition. But catastrophe, as Aristotle also taught, is the occasion of reversal. The time to turn the momentum of Bush's war back upon itself has come.