Monday, May 12, 2014

Charles Murray on the Meaning of Life.

Charles Murray on the Meaning of Life. Video. Fareed Zakaria GPS, May 11, 2014. Internet Archive. Transcript.




Transcript Excerpt: 

FAREED ZAKARIA: What is the one thing you want people to get out of this book?

CHARLES MURRAY: The one thing I most want them to get out of it is a sense that a lasting and justified satisfaction with life as a whole is achieved by just a couple of things. That if you find something you love to do and learn how to do it well, and if you find a partner in life with whom – who is your soul mate, everything else is rounding error.


The War Against the Nazis: A Source of Cold War Antagonism and Current Superpower Conflict. By Cynthia Hooper.

The War Against the Nazis: A Source of Cold War Antagonism and Current Superpower Conflict. By Cynthia Hooper. History News Network, May 9, 2014.

Sunday, May 11, 2014

What Drives Vladimir Putin? By Victor Davis Hanson.

What Drives Vladimir Putin? By Victor Davis Hanson. National Review Online, May 8, 2014.

The Historical David: The Real Life of an Invented Hero. By Joel Baden.

The Historical David: The Real Life of an Invented Hero. By Joel Baden. Video. Trinity Church Boston, January 12, 2014. YouTube.




The Historical David: The Real Life of an Invented Hero. By Joel Baden. Video. Yale Divinity School, January 28, 2014. Livestream. 




The Historical David: The Real Life of an Invented Hero. By Joel Baden. New York: HarperOne, 2013. Pp. 320. Amazon.com. 

How King David predicted modern Judaism. By Joel Baden. CNN, October 12, 2013.

Baden:

Most American Jews consider Judaism to be mainly a matter of culture and ancestry, according to a recent poll. An even higher percentage describe themselves as emotionally attached to Israel. For this we have one person to thank: King David.

The Israel we know today is a nation that David created virtually out of thin air. Before David, there were two territories, Israel to the north, and Judah to the south.

By sheer force of personality—and, to be fair, substantial military strength—David combined these two lands under a single crown (his). Not only had this never happened before; no one had ever thought of it before.

Although the Bible makes it sound as if everyone loved David, and were desperate to follow him, this wasn’t really the case. David took power by force.

The people of Israel and Judah became part of David’s kingdom because he conquered them—they had no choice in the matter. Their only option was to abandon the land that they had held for centuries. And in a tight real estate market—every family believed that they had eternal rights to their property—moving was pretty much out of the question.

We tend to think of Israel in biblical terms: the land promised to Abraham, Isaac and Jacob, the land of the 12 tribes. These concepts were created in the wake of David’s reign.

Everywhere that the Bible speaks of Judah and Israel together—the stories of the patriarchs, the Exodus, the conquest—we encounter the ramifications of David’s actions.

The borders of the modern state of Israel today are, roughly, David’s borders, or at least those attributed to him by the biblical authors. (For the record: the West Bank was part of David’s kingdom; the Gaza Strip was not.)

And at the center of Israel, both ancient and modern, is the holy city of Jerusalem. This, too, is David’s doing. Before David, Jerusalem was a long-standing independent city-state, belonging to a long-lost people called the Jebusites.

Recognizing that its central location would be perfect for the capital of his newly united state—the ancient equivalent of Washington—David conquered it and wiped out its former inhabitants.

Because David is credited with founding the Temple in Jerusalem—although Solomon built the actual structure, David chose the site, set up an altar, and laid the conceptual groundwork—it’s natural enough to assume that there was some religious motivation at work.

But, in fact, David’s aim in inaugurating a site of worship in his capital was more economical than spiritual. Temples were sites of commerce—Jesus knew this—and having a culturally significant relic, in the form of the Ark of the Covenant, was sure to draw the people in.

Every lamb sacrificed in Jerusalem meant profit for the sanctuary, and for the king who controlled it. Every pilgrim meant a night’s stay in a local bed and breakfast (all fully taxable, of course).

David used belief as a lure to draw in the masses. But he didn’t care much what his people believed. The creation of the unified kingdom of Israel wasn’t based on shared religion.

The inhabitants of the north had very different practices from those in the south. And none of them was following Jewish law—the laws hadn’t been written yet, and wouldn’t be for centuries.

What united the people of David’s kingdom was, quite simply, that they lived there. It was a political state, not a religious one.

Israel then, like today, was primarily a political entity, and only secondarily a religious one. Those who considered themselves attached to Israel believed and practiced a whole range of things, or not; just like those who are attached to Israel today.

A Pew poll released earlier this month demonstrates the continuing pull of David’s Israel. Millions of American Jews financially support the modern state of Israel, either through donations or through tourism.

We feel the pull of the land, the sanctity of the ancient streets of Jerusalem. We fly El Al, we stay at the hotels, we eat at the restaurants, we pay to enter various sites.

That is: We’re still doing just what David wanted us to do. We are precisely the Jews who David envisioned—believing whatever we want, just so long as we spend our money in Israel.


Review of The Historical David. By Andrew Knapp. Biblical and Early Christian Studies, January 3, 2014. 

King David: A Biography. By Steven L. McKenzie. New York: Oxford University Press, 2000. 

Myth and Reality of King David’s Jerusalem. By Daniel Gavron. Jewish Virtual Library. Originally published in Hebrew in Ariel: The Israel Review of Arts and Letters, No. 102 (May 1996).

Remembering King David. By Jacob L. Wright. ASOR Blog, February 14, 2014. 

How We Know When Solomon Ruled. By Kenneth A. Kitchen. Biblical Archaeology Review, Vol. 27, No. 5 (September/October 2001). 

David and Hazael: War, Peace, Stones and Memory. By Gershon Galil. Palestine Exploration Quarterly, Vol. 139, No. 2 (July 2007). 

What Archaeology Tells Us About the Bible. By Christa Case Bryant. NJBR, October 15, 2013. With related articles.




My commentary: 

Israel’s King Solomon, whose wealth and wisdom have become the stuff of legend (and in the judgment of some scholars greatly exaggerated), died in 922 BC after a reign according to the Bible of nearly forty years. The king’s death was a moment of grave crisis for the Israelite monarchy created by Solomon’s father King David some 80 years earlier. Through war, diplomacy, treachery, and occasional cruelty, David had succeeded in forging a disparate group of loosely confederated highland tribes, clans, independent villages and Canaanite city-states, under constant threat from their richer and more powerful Philistine neighbors, into a new bureaucratic dynastic state: Israel. David’s Israel, with its new royal capital Jerusalem, was the first independent territorial state under local leadership ever to emerge in the land then called Canaan, later to be called Eretz Yisrael or Palestine.

David, in the judgment of Joel Baden, his most recent biographer, “was a successful monarch, but he was a vile human being.” He is the pivotal figure of the Bible and the central political figure in Jewish history: the founding father of the Israelite nation who established Jerusalem as the focus of Jewish, and later Christian, religious faith, achievements which reverberate to the present day. The historical David was a masterful political leader and military strategist. He was also a cunning Near Eastern warlord and despot in the mold of Saddam Hussein and Hafez al-Assad, who was transformed over the course of several centuries into the ideal king of the Judeo-Christian tradition, “a man after God’s own heart,” and the prototype of the Messiah. This process began during Solomon’s reign with the writing of an apology for David’s life and actions, a masterpiece of literature and propaganda later incorporated into the biblical books of Samuel. The Israel reborn in 1948 was the deliberate re-creation of David’s Israel in modern guise. As Joel Baden writes, the founders of the Zionist state “chose the name of David’s unified nation, linking the emergence of Israel in the twentieth century CE with the emergence of Israel in the tenth century BCE. . . . Geographically, politically, and ideologically, the Israel we know today is the embodiment of David’s legacy.”


Why Germans Love Russia. By Clemens Wergin.

Why Germans Love Russia. By Clemens Wergin. New York Times, May 5, 2014.

Palestinian Magical Thinking. By Jonathan Spyer.

Palestinian Magical Thinking. By Jonathan Spyer. PJ Media, May 7, 2014.

Netanyahu’s Blood and Soil: The Racist-Nationalism of his “Jewish State” Ideal. By Juan Cole.

Netanyahu’s Blood and Soil: The Racist-Nationalism of his “Jewish State” Ideal. By Juan Cole. Informed Comment, May 6, 2014. Also at History News Network.

Prof. Juan Cole Asks: Who Are These Jews Anyway? By Ralph Seliger. NJBR, January 23, 2014. With article by Juan Cole: Recognizing Israel as a Jewish state is like saying the US is a white state. Informed Comment, January 6, 2014.

Wednesday, May 7, 2014

Tuesday, May 6, 2014

Sunday, May 4, 2014

Realism in the Middle East. By Emanuele Ottolenghi.

Realism in the Middle East. By Emanuele Ottolenghi. Standpoint, May 2014.

Ottolenghi: 

President Obama’s latest attempt to cajole Israel and the Palestinian Authority into reaching a historic peace accord has floundered. Predictably, the blame game has now begun. Adding a new twist to the familiar script of failure in Middle East diplomacy, this time the US administration has chosen to join its European allies’ instinctive reaction of pointing the finger at Jerusalem, while Israel has publicly blamed the US Secretary of State John Kerry.

Each attempt no doubt has its peculiar qualities — the usual mixture of bad timing, clash of personalities and outside imponderables that make each round of failed peacemaking the stuff of lectures, essays, memoirs and recriminations.

Yet they all have much in common. For once one has replaced names or dates — US special envoy Martin Indyk for George Mitchell, 2008 for 2014 — the dynamics, stumbling blocks and predictable negative outcomes are the same.

Western diplomats, who seem keener than anyone else involved — Israelis and Palestinians included — to bring an end to this conflict, should ask the reason why. Why does peace remain elusive?

After all, it is these same diplomats who have insisted for more than 20 years that the contours of a peace deal are known to all and that the two sides always get to a point where they are “closer to a deal than ever before,” as John Kerry optimistically said last December, echoing Ehud Olmert’s almost identical statement in July 2008.

Funny, we are always so close, but we never get there. And that is part of the problem.

After 20 years of trying to find the perfect point of equilibrium in a complex algorithm of territorial, identity, and religious and material claims, it should be obvious that the peace-process formula has the wrong ingredients. Scientists would readily understand that repeating the same experiment over and over again without changing its elements or their quantities will always yield the same result.

Diplomats seem to miss this point. It is easier to blame “the extremists on both sides” or the craven pressure groups lurking in the shadows; the evils of nationalism or the perils of a fractious coalition; the shadows of the past or the narrative of the victor. Every time, something stands in the way whose nefarious influence could be removed or mitigated if only x, y or z were altered.

Europeans are fond of blaming America’s presumed bias towards Israel, forgetting, conveniently, that their lukewarm, fair-weather friendship for Israel can never replace American security guarantees. The liberal commentariat loves to go after Israeli hawks — it gives them a chance to let off their subconscious anti-Semitism by variously relabeling the object of their hatred with such anodyne terms as “the Israel lobby,” “neocons” and “settlers,” while downplaying terrorism, Islamic radicalism and the Arab world’s internal dynamics.

The BBC can wash its hands of the obligation to represent a complex story fairly, by embracing the morally neutered terminology of “bystanderism,” whereby fault lies with “the extremists on both sides” and other such invented “blame-both-sides” categories that only inhabit the moral equivalence of a liberal newsroom’s world.

Nobody, on the other hand, seems to have grasped the obvious, because it is unpalatable and inconvenient, especially to those who have spent a lifetime believing in Middle East peace both as an end in itself and a panacea for other problems. There is no deal because the cost of peacemaking far outweighs its benefits for either side.

After all, consider this. For Israelis and Palestinians alike the stumbling blocks, over the years, remain the same. The Palestinian demand for refugees to be granted a right of return, the Israeli demand for Palestinians to recognise Israel as a Jewish state and their mutually exclusive demands over sovereignty in Jerusalem are unlikely to change, because if compromised they would irreparably damage the core components of the national identity of each side.

Israel is unlikely to relinquish the strategic depth afforded by territorial control over the Jordan Valley and provided by the West Bank in exchange for vague international guarantees. Palestinian nationalism cannot leave behind, at least notionally, the millions of descendants of refugees who escaped the 1948 war, yet it is doubtful that it could accommodate them physically in a territory as small as the West Bank and Gaza and financially in an economy as tiny as the Palestinian one. And though Israel’s enemies would love to impose such an outcome, Israel is unlikely to commit national suicide.

As if this were not enough, past failures and regional developments compound the problem. Why should either side trust their negotiating partner when each previous attempt collapsed? What has changed to make it better?

Are the Palestinians less determined on resettling refugees? Have they renounced delegitimising Israel? Have settlements shrunk in size and demography? Are their inhabitants streaming back to pre-1967 Israel? Has Islam declared Jerusalem no longer holy? Has Judaism forgotten it? And how can Israel negotiate a final deal with the Palestinian Authority while Gaza remains under Hamas rule? Why should Israel take “risks for peace” when the entire region is in turmoil? Who can believe that a Palestinian government which signs a peace deal will survive long enough to make it stick, given the Islamic resurgence currently shaking the Arab world?

The Arab-Israeli conflict defies solution. It has always done so. It will continue to do so in the near future. Trying once more what failed before is doomed to beget more failure.

It is time the West recognised that the differences between the two sides are irreconcilable — and the sooner the better.

Why Liberals Think Conservatives Are Racists. By Rachel Lu.

Why Liberals Think Conservatives Are Racists. By Rachel Lu. The Federalist, May 2, 2014.

What Happens When A Palestinian Doesn’t Hate Israel Enough? By Luke Moon.


What Happens When A Palestinian Doesn’t Hate Israel Enough? By Luke Moon. The Federalist, May 1, 2014. 

Christy, a Palestinian Christian’s plea to Dr. Saeb Erekat. Video. Emmaus Group, April 25, 2014. YouTube.

Wednesday, April 23, 2014

Time to Choose: Liberalism or Zionism? By Dov Waxman.

Time to Choose: Liberalism or Zionism? By Dov Waxman. Haaretz, April 23, 2014.

Waiting for the Palestinian Godot. By Ari Shavit. Haaretz, April 24, 2014.

Discard the false visions of a binational state. By Salman Masalha. Haaretz, March 19, 2014.


Waxman:

It’s not easy being a liberal Zionist. Denounced by right-wing Zionists for being insufficiently pro-Israel and disparaged by left-wing anti-Zionists for being insufficiently universalist, liberal Zionists have long been on the defensive. How can they square their commitment to Jewish statehood with their commitment to liberal democracy? How can they support Israel when it oppresses Palestinians? How can they criticize Israel when it is the victim of terrorism, rejectionism and anti-Semitism? How can they align themselves with Israel’s enemies?
 
Challenged with such questions from the left and right, liberal Zionists have defended Israel’s claim to be a Jewish and democratic state (often conveniently overlooking the fact that Arabs make up almost 20 percent of its citizens). They have also championed the establishment of a Palestinian state in the occupied territories. For liberal Zionists, a two-state solution to the Israeli-Palestinian conflict is not only morally and strategically necessary for Israel, it is necessary for them. It is the only way to reconcile their Zionism and their liberalism; their support for Israel and their support for equality and human rights.
 
As long as the two-state solution is possible, liberal Zionism makes sense, at least to its adherents. This is why liberal Zionists have placed such high hopes on the U.S.-backed peace process between Israel and the Palestinians. While most Israelis and Palestinians — and many disinterested observers — long ago gave up their expectations for the peace process and now regard it with a mixture of skepticism and cynicism, liberal Zionists, especially those in the United States, still fervently believe in it. They have enthusiastically thrown their support behind American Jewish organizations like J Street that lobby for it. The peace process offers the tantalizing prospect of the realization of the liberal Zionists’ dream — two states for two peoples living peacefully side by side. As long as there’s a peace process, the dream lives on.
 
The failure of U.S. Secretary of State John Kerry’s peace initiative, therefore, is a bitter blow for liberal Zionists. Over the past nine months, they set aside their doubts and invested their hopes in the slim chance that Kerry would somehow be able to cajole, entice and pressure Benjamin Netanyahu and Mahmoud Abbas into making the difficult decisions and compromises necessary for a peace agreement. Despite all the evidence to the contrary, liberal Zionists desperately tried to convince themselves that this time things would turn out differently. Although every previous U.S. administration that has tried to broker peace has failed, the Obama administration could succeed; although Bibi has never demonstrated bold leadership, now he would; although Abbas has already turned down a previous Israeli offer, this time he wouldn’t.
 
It is now brutally clear that the current peace process will not end the conflict. Even if peace talks continue, there is no real prospect that a comprehensive final-status agreement can be reached, let alone implemented. Without such an agreement, the two-state solution is impossible to achieve since it can only be accomplished through mutual consent, not unilateral actions (such as an Israeli withdrawal from parts of the West Bank or Palestinian membership in the United Nations).
 
The apparent demise of the peace process forces liberal Zionists to confront a painful question that many wish to avoid — if a two state solution is now impossible, should they support, however reluctantly, a one-state solution? Must they concede that the only way to end the occupation is to endorse the principle of equal rights for Jews and Palestinians in all of Israel/Palestine? While granting citizenship to Palestinians living under Israeli rule in the West Bank effectively spells the end of the Jewish state, how much longer can liberal Zionists uphold Jewish self-determination at the expense of Palestinian self-determination?
 
To be sure, a one-state solution may be just as impossible as a two-state solution, if not more so — civil war and even ethnic cleansing are more likely outcomes than peaceful coexistence. Perhaps this long, interminable conflict cannot be resolved, at least not for the foreseeable future. In that case, liberal Zionists much accept that there is no easy way for them to reconcile their liberalism and their Zionism. Instead, they must either abandon their liberalism or their Zionism, or just learn to live with the constant tension between them. Whatever they choose, it will only become harder to be a liberal Zionist.