-Caveat Lector- reflections on the evil eye by Cletus Nelson ([EMAIL PROTECTED]) - July 05, 2001 complete article: http://www.disinfo.com/pages/article/id1365/pg1/ Anyone who wishes to understand the nature of offense should make a study of human envy . . . ~~ Soren Kierkegaard [1] In the central business district of a large metropolitan city, a business executive offers a handful of change to an entreating curbside mendicant. A continent away, amidst the stifling heat of sub-Saharan Africa, a married couple request that a tribal elder place religious idols outside their hut upon the birth of their first child. At first glance, this typical urban ritual and unfamiliar tribal rite would seem to have little in common. Yet these two disparate actions both share a uniquely common goal: the avoidance of envy. Defined in Webster's dictionary as a "painful or resentful awareness of an advantage enjoyed by another," the manifestations of this malicious unseen force are myriad. Envy radiates from the literary enemy who obsessively critiques the work of a superior writer, the bungling criminal who informs on a successful rival, the co-worker who vandalizes the property of a gifted colleague, and at its most terrifying, the irrational despot who seeks to execute all men of ability. The word "envy" was coined amidst the ruthless violence of ancient Rome and is derived from the Latin verb "invidere" which means "to look upon with hostility." It is unsurprising the term was spawned in an era where toga-wearing citizens were forced to wear talismans to ward off the spiteful "evil eye" of covetous neighbors. The pervasive influence of envy throughout human history has compelled renowned thinkers such as Aristotle, Kant, Kierkegaard, and Nietzsche to address how this malicious motive affects society. Friedrich Nietzsche offers the most unique perspective, arguing that Christianity, with its frequent themes of exalting the weak and humbling the strong, is little more than a cult of the envious. In Beyond Good & Evil, of his more celebrated works he articulates his view that envy provided the genesis for ecclesiastical morality: Suppose the abused, oppressed, suffering unfree, those uncertain of themselves, and weary would moralize: what would their moral evaluations have in common? Probably a pessimistic mistrust of the entire situation of man will find expression, perhaps a condemnation of man together with his situation.he is skeptical and mistrustful, keenly mistrustful of everything good that is honored among them . .. [2] This "pessimistic mistrust" observed by the German existentialist is frequently likened to jealousy by myopic Neo-Freudians when nothing could be further from the truth. Traditional jealousy is a dualistic trait comprised of a loved one and a rational (or irrational) fear of losing this object of adoration. For this reason, a growing number of sociologists believe a certain amount of jealousy is vital to the stability of both family and community. This is not the case with envy which requires an individual, an unsatisfied desire of ownership, and a bitter resentment by that individual toward the possessor. Historic accounts of snitch-friendly Stalinist Russia betray a widespread capitulation to envy. During Stalin's brutal collectivization campaign of the early 1930s, hundreds of thousands of skilled farmers or "kulaks" were targeted for mass execution based on absurd allegations of treasonous activities. This wholesale slaughter was gleefully facilitated by invidious informants who gave full expression to a long-standing resentment of their talented peers. Soviet historian Robert Conquest cites an eyewitness to this brutal era who distinctly recalls "envious neighbors, spies, and informers looking for prey . . . [who] created kulaks by the legion." (Harvest of Sorrow, New York and Oxford: Oxford University Press, 1986). When the dormant powers of envy are awakened, it has the frightening potential to unleash a primordial urge to murder and destroy. Yet with the exception of the psychodynamic concept of "penis envy," Americans rarely discuss this ubiquitous source of hostility. As a nation firmly instilled with notions of economic competition, and conspicuous consumption, we remain ironically impervious to this perpetual source of human strife. However, this may be to our detriment as Helmut Schoeck, author of the seminal Envy: A Theory of Social Behavior (New York: Harcourt Brace, 1969) warns that this consuming form of hatred "plays a significant role in the criminal personality." Many criminologists inadvertently support this thesis by pointing out the relationship between poverty, the subsequent anomie (envy) it produces, and violent crime. In a nation that attempts to strike a delicate balance between the haves and have not's, they are intrinsically arguing that many criminals are motivated by invidious outrage. Even the most superficial glimpse at the 1992 Los Angeles Riots, provides direct evidence of envy writ large. If African-American rioters were justifiably outraged by white justice and Eurocentric economic hegemony, why did mobs of looters ignore the palatial Hancock Park and Beverly Hills homes of LA's power elite and opt to terrorize working class whites, Asians, and Latinos? The numerous Korean-owned businesses torched during the seven day maelstrom indicate a larger dynamic was at work than mere frustration with the duplicity of the criminal justice system. Possibly, an unexpressed indignation toward the success of their peaceful Asian neighbors dramatically exploded in the emotional tumult of the urban riot. Evidence seems to show David Berkowitz (the "Son of Sam") was fueled by a similar sense of rage. Although the causative factors that set off the disaffected New Yorker's notorious killing spree two decades ago remains a subject of speculation, envy cannot be dismissed. Why did Berkowitz, a lifelong introvert with few social skills, mainly target heterosexual couples? In Whoever Fights Monsters (New York: St. Martin's Press, 1992) FBI profiling expert Robert K. Ressler provides the answer, noting that the embittered loner considered his homicidal actions: "A vivid display of his envy of normal people involved in normal heterosexual relationships." The killer's other fascination (arson) substantiates this thesis, as vandalism is a pervasive activity among the envious. According to Schoeck and others, propinquity is a major factor in who (and what) produces envy. We are rarely resentful toward those who reside outside our individual demographic. If a corporate executive installs an Olympic size swimming pool in his spacious Beverly Hills mansion, Eastside suburbanites will not be outraged. Only direct proximity has the potential to produce an envious reaction. There are also a number of symbolic tactics that help ameliorate the rancor of the envious. When we dispense our spare change to the less fortunate, give to charity, tip waiters, and engage in other symbolic "sops," the envious are somewhat appeased. The Western belief in Providence and good luck also inhibits envy. Who wants to unleash a global revolution and start redistributing wealth if you hope to win the lottery and become a millionaire? Participatory egalitarian mechanisms such as the graduated income tax and elections are also designed to restrain the envious by creating the illusion that everyone pays his share. The newest innovation in the battle to avoid envy is the concept of "stealth wealth." The avatars of this emerging consumer trend shield their seven figure incomes from the public by driving around in second-hand jeeps, wearing faded jeans, and dressing in working class attire to avoid drawing attention to their affluence. Judging by the dozens of stores catering in used jeans and other pre-owned clothing, fear of envy isn't going out of style. Unfortunately, you cannot easily hide your income in developing countries. Although many believe the pre-literate world provides a viable alternative to our "produce and consume" society, Schoeck and others have noted the crippling influence of envy in impoverished, primitive settings. "The myth of a golden age, when social harmony prevailed because each man had about as little as the next one . . . was indeed for the most part just a myth," scoffs the Austrian sociologist. 1 2 ... NEXT >> <A HREF="http://www.ctrl.org/";>www.ctrl.org</A> DECLARATION & DISCLAIMER ========== CTRL is a discussion & informational exchange list. Proselytizing propagandic screeds are unwelcomed. Substance—not soap-boxing—please! These are sordid matters and 'conspiracy theory'—with its many half-truths, mis- directions and outright frauds—is used politically by different groups with major and minor effects spread throughout the spectrum of time and thought. That being said, CTRLgives no endorsement to the validity of posts, and always suggests to readers; be wary of what you read. CTRL gives no credence to Holocaust denial and nazi's need not apply. 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