Terrorists and their Western apologists--therapists hatch some theories

Roger Simon recently linked to this essay by Dr. Robert Harman, which attempts to analyze terrorists and our reaction to them, and in particular the symbiotic psychological connection between terrorists and their Western apologists.

Dr Harman is an orgonomist. Huh, you say? What's an orgonomist? "Orgonomist," as in Reich's "orgone box," one of those branches of psychoanalysis that seems to have made a sharp turn and plunged into extreme eccentricity quite some time ago.

But orgonomy is apparently alive and well and living in Princeton, New Jersey. I can't quite figure out what orgonomists really do at this point, or whether they've jettisoned the orgone box (as far as I can decipher from the website, they have, thankfully). I'd never even heard of the American College of Orgonomy before, but its members appear to be bona fide psychiatrists who attempt to integrate some aspects of body dynamics into their practice of psychotherapy. For some reason, part of orgonomic theory seems to be to delve rather deeply into the political, which is extremely unusual for a psychotherapeutic discipline. (See, for example, this article analyzing the phenomenon of liberalism, written almost half a century ago by a leading orgonomist.)

In light of this history of a political focus on the part of orgonomists, it's not so strange after all that Dr. Harman was able to write his article only a month and a half after the events of 9/11. Apparently he'd already been thinking about these sorts of questions for quite a while.

Harman doesn't really pick up steam until the second half of the essay, the part that is subtitled "Who Are They?" and the sections that follow it. He sees the relationship between terrorists and their liberal apologists as an almost-perfect sadomasochistic symbiosis. The following excerpt contains the heart of his message on the subject:

...when his nation is attacked, the normally decent, true liberal is at risk for having the following masochistic reaction, particularly under the influence of vocal pseudo-liberals who occupy opinion-making positions (academia, the clergy, the media, etc.):
He will criticize and may even blame his own nation.
He will develop a guilt-ridden or anxious desire to "solve" the problem by being nicer to those who might hate or dislike his country.
He will elaborate various disaster scenarios which he fears will occur if force is used aggressively. Usually the imagined disaster is a variation of "it will only make them hate us even more" or a feared dramatic escalation of violence which we will not have the will or the strength (so the liberal believes) to handle.
He fears that his nation and its leaders (especially if they are not liberals) are stupid and clumsy, and he may insist on replacing a directly aggressive defense with half-hearted responses which actually would be clumsy and ineffective.

This type of masochistic reaction only increases the sadism of the terrorist, leading to new attacks which further increase the masochistic response, and so on in a vicious cycle. The September 11th attacks were the culmination of a decade of such a cycle of sadomasochistic interaction.

I think the most remarkable thing about this passage (other than the fact that it was written by an orgonomist), is that it was delivered at a conference on Oct. 21, 2001. At that relatively early date, Harman seems to have understood exactly what would be the ensuing liberal/leftist reaction, although it really hadn't developed yet.

Another fascinating observation by Harman is his discussion of the linkage between fanatics on the far left and those on the far right (what he refers to as "red" and "black" fascists, respectively):

...there is often a synergistic relationship between black and red fascism...The red fascist is incapable of expressing his aggression in a gut level way and of communicating a high, sustained emotional charge, thus he admires the black fascist's ability to do these things...the black fascist expresses himself emotionally, sometimes in a nearly incoherent way. This can be seen in some of Osama Bin Ladin's speeches and in Hitler's diplomatic communiqués, which are emotionally charged, but don't hold together logically. Thus the black fascist benefits from the red fascist's ability to use logical arguments to persuade liberals into immobilizing any nation's effort to forcefully oppose the black fascist's aggression. Eventually the red fascist and the black fascist will turn on each other and one or the other will prevail, but they are temporarily united as one in their hatred of life. This is seen today in the synergistic action of the covert hatred of America on the part of the pseudo-liberal and the overt hatred of America on the part of the Islamic fanatic...

Since this was written in October of 2001, I would say that Harman ought to get some sort award for prescience, although of course his prescience is based on the study of history. This cooperation between far right and far left is precisely what has come to pass; the two work as a sort of tag team. The Islamofascists provide the emotionally aggressive "juice" and the leftist apologists supply the "logical" arguments designed to lead Western nations to appeasement, attempting to cause effective action against the Islamofascists to be blocked and immobilized.

The fact that Islamofascists stand for everything the far left is ostensibly against--persecution of women and gays, just to take two obvious examples--has been a puzzlement in endeavoring to understand why it is that leftists seem nevertheless to ally with them. But Harman doesn't look at this alliance in political terms, so he sees no contradiction in it. Instead, he sees the politics as a sort of nearly-irrelevant screen, an excuse for the deeper emotional interactions that drive the whole engine. The sadist and the masochist are pulled together by ties stronger than logic or politics, and the wimpy intellectual worships the angry thug who acts as his/her bold and rageful surrogate.

To find a good example, one can see this dynamic working most clearly and nakedly in the writings of British leftist journalist Robert Fisk. In his famous Afghan beating article, (dating from December, 2001, months after Harman's observations) Fisk writes:

They started by shaking hands. We said "Salaam aleikum" – peace be upon you – then the first pebbles flew past my face. A small boy tried to grab my bag. Then another. Then someone punched me in the back. Then young men broke my glasses, began smashing stones into my face and head. I couldn't see for the blood pouring down my forehead and swamping my eyes. And even then, I understood. I couldn't blame them for what they were doing. In fact, if I were the Afghan refugees of Kila Abdullah, close to the Afghan-Pakistan border, I would have done just the same to Robert Fisk. Or any other Westerner I could find.

As a psychiatrist, Harman thinks in terms of individual psychology. As a family therapist, I don't ordinarily think that way, although I do understand such terms and believe his analysis to be a good one. But if I had to come up with a simple explanation for the behavior of so many liberals or leftists who make excuses for terrorists, I would describe it differently.

I think there is a similarity to the attitude of many abused children who blame themselves for the abusive actions of their parents. Children believe in an ordered and just world. It may seem paradoxical, but for most abused children it is less threatening and terrifying to see themselves as the guilty ones, and to believe that their abusive parents are punishing them for a good reason, than to know that the world is a place in which parents can be irrationally abusive towards their own innocent children. Part of the work of therapy with such children (even after they've grown up) is to convince them that they themselves were/are not evil and deserving of the abuse.

I think that, in a similar way, most liberals and even some leftists like to believe that the world is a just and sane place, and that people are rational actors--particularly people in third-world countries (the actions of the "evil" US and Israel are often excluded from this benign formulation). If such people are out to get us, it's merely because we have done something to them that has made us deserve it. The reasoning is similar to that of the aforementioned abused child.

There is a tremendous power inherent in such a formulation, although it is a hidden sort of power. For the child, it means that he/she is in some sort of control, rather than at the mercy of a powerful, irrational, and cruel person--his abusing parent. After all, if the child's behavior is the reason for the abuse, than the child can stop the abuse, if only he/she can identify that key behavior and change it. It resets the locus of control and puts it back in the child--although only theoretically (in fact, it is an impossible dream of the child, and cannot be accomplished).

A similar dynamic is true of many of the liberals and leftists who blame our actions for the behavior of terrorists. Terrorists are frightening, cruel, violent, unpredictable. Anyone could be a target at any time. But if we say that they are only reacting to things that we ourselves are doing, things we could easily change if we wanted to, then the locus of control goes back to us, and the world is a far less scary and far more ordered place.

(ADDENDUM 8/8/05, 9:15 PM: Welcome, Instapundit and Roger Simon readers! If you're a glutton for punishment and interested in reading a few more of my long-winded tomes, go to the heart of this blog--its raison d'etre, as it were. Scroll down on the right sidebar to find the links under the title, "A mind is a difficult thing to change." It's a series about the formation of a political identity, and the process of changing one's mind politically.)