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The Anatomy of Envy
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11496 |
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BOOK WORLD
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10 / 1986 |
1,324 Words |
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M.E. Bradford
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In the original estimation of works which we are, by reason of their subject and argument, naturally well disposed, there is a real danger of premature, unfounded and insupportable enthusiasm. It is my inclination therefore to avoid rushing toward judgment with nothing but first impressions for support. Even so, in the case of egalitarian Envy by Gonzalo Fernandez de la Mora, I am convinced that this work will become a standard text in the bibliography of modern political philosophy, a treatment of the role of envy in the operation of modern politics like no other that I have seen. And persuasive in its central argument - that the pathology of envy is the mainspring of egalitarian political rhetoric: that is roots are in human nature itself, if played upon in a certain way, without being carefully prepared to resist its siren song. Don Gonzalo devotes the first half of his book to a summary of and comment upon what is said about envy by sixty thinkers from throughout the ages. Then he does his dialectics to isolate in terms of its origins and appeal the phenomenon itself. The result is a minor masterpiece, one which will become more valuable to us as its insights are applied to the envious rhetoric of political campaigns, thinkers, and politicians. I have been waiting for a treatment of this subject for more than twenty years. De la Mora has authored almost the book I had in mind. And much more besides.
Egalitarian Envy is both an anatomy of the operations of envy in the human mind and an account of its political sublimation in modern notions of aboriginal equality that obfuscate individual self-contempt (always at the bottom of envy) in the machinery of group outrage at "injustice." De la Mora writes that "egalitarianism is the opiate of the envious, and demagogues are its distributors who intend its massive consumption." Organized envy qua radical politics "maintains that those in authority are evil exploiters, and those in a position of inferiority are innocently exploited." Egalitarianism is "a moral imperative that does not require proof, but fulfillment, like an 'ought' that is evident to every conscience."
All of these observations are true because individual envy "is an absurd emotion" and "misery." It is so degrading that no one will confess to being in its clutches. Indeed, it is a universally despised condition, recognized as shameful even more than those moral failings which spring directly from our physical nature. But once transformed into politics, it becomes another thing - good (say egalitarians), in that, if justice means equality, and envy encourages equality, it is therefore a force for justice. But not usually seen in this way because we never look behind the posture of "righteous indignation" that is the usual public face of the egalitarian politics of the Left.
De la Mora observes that those who are envied often protect themselves against such animosity by courtesy, by pretended suffering, and by silence or by disguise of their own good fortune. For checking the temptation to envy his analysis is equally persuasive. To begin, if we bring ourselves to admire excellence or value of any kind for what it is, we may find in such merit a source of inspiration to aspire toward our best at whatever our hand finds to do. Moreover, we may learn to see augmentation of what it means to be human in every human achievement. And learn to sympathize with the struggle involved in the effort to put to use any ability, situation, or opportunity over which we have some control.
Furthermore, if we are
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