There are no human beings in Iraq. That's the implicit presumption running through Oliver Kamm’s Anti-totalitarianism: The Left-Wing Case for a Neoconservative Foreign Policy. Kamm claims the war in Iraq "was the most far-sighted and noble act of British foreign policy since the founding of Nato.” But he fails to make this case, because he makes no effort to justify the suffering of the Iraqi people.
The first problem is that he seems to stress the prudential case for war – as a means of increasing western security – more than the moral case, that liberal democracy is a value in itself. He says:
The ‘root cause’ of terrorism is not poverty but autocracy…Western security requires the promotion of democracy. This is the proper justification for regime change (p22).
Elsewhere, he gives the impression that our security is so valuable that the war was desirable even if it doesn’t lead to Iraqi democracy:
The US and UK governments discharged their obligation to protect their citizens from the most likely conduit for terror conducted with weapons of mass destruction. Even if Iraq fails to become a constitutional democracy, and even if – worse still – the barbarities practiced by the Iraqi ‘resistance’ become an enduring part of the Iraqi political landscape, that central case for war remains (p92).
This raises two questions. First: what exactly was Saddam’s threat to the UK? Kamm claims that although there’s “scant evidence” for a link between him and al-Qaeda, his threat was “inevitable.” But he never establishes this. I’ll grant Kamm’s claim that repression, rather than poverty, causes terrorism. But this falls short of a case for toppling Saddam. Kamm says:
If it was not poverty that drove a group of well-educated and affluent Saudis to slam aeroplanes into office blocks and government buildings that September morning in 2001, but the lack of an outlet for dissidence in Arab societies other than through religious fanaticism, then there is a pragmatic case for making the spread of democracy the central goal of foreign policy (p107).
Maybe – but on this evidence, shouldn’t we start in Saudi Arabia rather than in Iraq? Or do we know the answer to that?
Kamm seems to be inviting us into the representativeness heuristic. He’s asking us to believe that, because Saddam is evil, and because terrorism is evil, there’s a link.
This empirical issue is, however, secondary to the moral one – what justification do we have for killing some people to gain security for ourselves? This is the behaviour of the psychopath.
Kamm never addresses this. Indeed, in a truly bizarre passage, he gives us the argument for believing there is no such justification:
There are some issues in politics that irreducible because they express our deepest values. Most liberals who are opposed to capital punishment would continue to oppose it even if it could be reliably shown that the death penalty deterred potential murderers. We find the very idea of judicial execution an affront to liberal values (p101).
The context suggests Kamm thinks the spread of liberal democracy is a deepest value. But if Kamm is opposed to the state killing proven murderers, why is he happy for it to kill innocent Iraqi citizens? The life of an Iraqi, it seems, is less important to him than the life of Ian Huntley or Rose West. This is downright racist.
I found all this deeply disappointing. As a liberal lefty with no strong view on the war, I was prepared to be persuaded. Kamm not only fails to do this, but actually weakens the case – and not merely by contaminating it by racism.
The argument for toppling Saddam is a cost-benefit one. It stands on two pillars. One is the utilitarian argument that (in extreme circumstances) it’s acceptable to impose suffering on some so that others benefit. The other is the empirical one, that Iraqis’ gains – in terms of life and liberty – from a post-Saddam regime will outweigh the suffering caused by the war.
Kamm doubts the latter. He accuses the Bush administration of failing to plan for occupation properly (p83). And, he says:
The cost of war – financially and, much more important, in terms of lives lost – has been greater than the supporters of regime change generally expected (p88).
All this raises a question. If this book fails to convince me of the case for war, for whom is it intended?