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On Freedom

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“When Americans think of freedom, we usually imagine a contest between a lone individual and a powerful government. We tend to conclude that the individual should be empowered and the government kept at bay. This is all well and good. But one element of freedom is the choice of associates, and one defense of freedom is the activity of groups to sustain their members. This is why we should engage in activities that are of interest to us, our friends, our families. These need not be expressly political: Václav Havel, the Czech dissident thinker, gave the example of brewing good beer. Insofar as we take pride in these activities, and come to know others who do so as well, we are creating civil society. Sharing in an undertaking teaches us that we can trust people beyond a narrow circle of friends and families, and helps us to recognize authorities from whom we can learn. The capacity for trust and learning can make life seem less chaotic and mysterious, and democratic politics more plausible and attractive.”

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Book:On Tyranny: Twenty Lessons from the Twentieth Century
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“All of the virtues depend upon truth, and truth depends upon them all. Final truth in this world is unattainable, but its pursuit leads the individual away from unfreedom. The temptation to believe what feels right assails us at all times from all directions. Authoritarianism begins when we can no longer tell the difference between the true and the appealing. At the same time, the cynic who decides that there is no truth at all is the citizen who welcomes the tyrant. Total doubt about all authority is naïveté about the particular authority that reads emotions and breeds cynicism. To seek the truth means finding a way between conformity and complacency, towards individuality.”

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Book:The Road to Unfreedom: Russia, Europe, America
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“Wanting to help was not enough. To rescue a Jew in these conditions, where no structure supported the effort and where the penalty was death, required something stronger than character, something greater than a worldview. Generous people took humane decisions, yet still failed. Probably most men and women of goodwill who were able to take the initial risk failed after a month, a week, a day. It was an era where to be good meant not only the avoidance of evil but a total determination to act on behalf of a stranger, on a planet where hell, not heaven, was the reward for goodness.”

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Book:Black Earth: The Holocaust as History and Warning
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“Появилась даже такая шутка: Украина — это страна, где люди говорят по-русски, а Россия — это страна, где люди молчат по-русски [141].”

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Book:Украинская история, российская политика, европейское будущее
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“The Nazi and Soviet regimes turned people into numbers, some of which we can only estimate, some of which we can reconstruct with fair precision. It is for us as scholars to seek those numbers and to put them into perspective. It is for us as humanists to turn the numbers back into people. If we cannot do that, then Hitler and Stalin have shaped not only our world, but our humanity.”

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Book:Bloodlands: Europe Between Hitler and Stalin
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“...But this number, like all the others, must be seen not as 5.7 million, which is an abstraction few of us can grasp, but as 5.7 million times one. This does not mean some generic image of a Jew passing through some abstract notion of death 5.7 million times. It means countless individuals who nevertheless have to be counted, in the middle of life...”

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Book:Bloodlands: Europe Between Hitler and Stalin
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“Карский и Пилецкий произвели на меня впечатление именно как личности, делавшие то, чего не делает большинство других людей. Они видели больше, чем страдания их собственного коллектива. С учетом сегодняшней тенденции идентифицировать себя с той или иной группой жертв, их поведение особенно интересно в моральном плане. Карский и Пилецкий видели страдания других. Для них не стоял вопрос о "конкуренции" жертв, который сегодня, пожалуй, решается еще труднее, чем тогда [160].”

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Book:Украинская история, российская политика, европейское будущее
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“As observers of totalitarianism such as Victor Klemperer noticed, truth dies in four modes, all of which we have just witnessed. The first mode is the open hostility to verifiable reality, which takes the form of presenting inventions and lies as if they were facts. The president does this at a high rate and at a fast pace. One attempt during the 2016 campaign to track his utterances found that 78 percent of his factual claims were false. This proportion is so high that it makes the correct assertions seem like unintended oversights on the path toward total fiction. Demeaning the world as it is begins the creation of a fictional counterworld. The second mode is shamanistic incantation. As Klemperer noted, the fascist style depends upon “endless repetition,” designed to make the fictional plausible and the criminal desirable. The systematic use of nicknames such as “Lyin’ Ted” and “Crooked Hillary” displaced certain character traits that might more appropriately have been affixed to the president himself. Yet through blunt repetition over Twitter, our president managed the transformation of individuals into stereotypes that people then spoke aloud. At rallies, the repeated chants of “Build that wall” and “Lock her up” did not describe anything that the president had specific plans to do, but their very grandiosity established a connection between him and his audience. The next mode is magical thinking, or the open embrace of contradiction. The president’s campaign involved the promises of cutting taxes for everyone, eliminating the national debt, and increasing spending on both social policy and national defense. These promises mutually contradict. It is as if a farmer said he were taking an egg from the henhouse, boiling it whole and serving it to his wife, and also poaching it and serving it to his children, and then returning it to the hen unbroken, and then watching as the chick hatches. Accepting untruth of this radical kind requires a blatant abandonment of reason. Klemperer’s descriptions of losing friends in Germany in 1933 over the issue of magical thinking ring eerily true today. One of his former students implored him to “abandon yourself to your feelings, and you must always focus on the Führer’s greatness, rather than on the discomfort you are feeling at present.” Twelve years later, after all the atrocities, and at the end of a war that Germany had clearly lost, an amputated soldier told Klemperer that Hitler “has never lied yet. I believe in Hitler.” The final mode is misplaced faith. It involves the sort of self-deifying claims the president made when he said that “I alone can solve it” or “I am your voice.” When faith descends from heaven to earth in this way, no room remains for the small truths of our individual discernment and experience. What terrified Klemperer was the way that this transition seemed permanent. Once truth had become oracular rather than factual, evidence was irrelevant. At the end of the war a worker told Klemperer that “understanding is useless, you have to have faith. I believe in the Führer.”

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Book:On Tyranny: Twenty Lessons from the Twentieth Century
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“Fascists despised the small truths of daily existence, loved slogans that resonated like a new religion, and preferred creative myths to history or journalism. They used new media, which at the time was radio, to create a drumbeat of propaganda that aroused feelings before people had time to ascertain facts. And now, as then, many people confused faith in a hugely flawed leader with the truth about the world we all share. Post-truth is pre-fascism.”

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Book:On Tyranny: Twenty Lessons from the Twentieth Century
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“You submit to tyranny when you renounce the difference between what you want to hear and what is actually the case. This renunciation of reality can feel natural and pleasant, but the result is your demise as an individual—and thus the collapse of any political system that depends upon individualism.”

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Book:On Tyranny: Twenty Lessons from the Twentieth Century
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“Everyone we encounter is facing an unceasing succession of choices in their own arrangements of unique circumstances, applying their own combinations of values. When people are sovereign together, they generate unpredictability. And as they do, they recognize this in one another, welcome it, and gain from it. When we apprehend others are "leib", we see them doing what we are doing: making choices in the zone between the world of things and the world of values. Working together, people bring human unpredictability into the world - and joyfully. This helps us to be free of all the people and forces that would rule us by predicting us - or by making us more predictable. Free people are predictable to themselves but unpredictable to authorities and machines. Unfree people are unpredictable to themselves and predictable to rulers. Such unpredictability allows us to become free, together. The texture of the world of values enters our own world.”

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Book:On Freedom
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“Life is political, not because the world cares about how you feel, but because the world reacts to what you do. The minor choices we make are a kind of vote, making it more or less likely that free and fair elections will be held in the future. In the politics of the everyday, our words and gestures, or their absence, count very much.”

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Book:On Tyranny: Twenty Lessons from the Twentieth Century
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“As economic inequality grew, time horizons shrank, and fewer Americans believed that the future held a better version of the present. Lacking a functional state that assured basic social goods taken for granted elsewhere - education, pensions, health care, transport, parental leave, vacations - Americans could be overwhelmed by each day, and lose a sense of the future.”

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Book:The Road to Unfreedom: Russia, Europe, America
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“Adolf Hitler had no special animus toward Britain or its empire, and indeed imagined a division of the world into spheres of interests. He expected Churchill to come to terms after the fall of France. Churchill did not. He told the French that "whatever you may do, we shall fight on for ever and ever and ever.”

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Book:On Tyranny: Twenty Lessons from the Twentieth Century
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“Kyiv is a bilingual capital, something unusual in Europe and unthinkable in Russia and the United States. Europeans, Russians, and Americans rarely considered that everyday bilingualism might bespeak political maturity, and imagined instead that a Ukraine that spoke two languages must be divided into two groups and two halves. "Ethnic Ukrainians" must be a group that acts in one way, and "ethnic Russians" in another. This is about as true as to say that "ethnic Americans" vote Republican. It is more a summary of a politics that defines people by ethnicity, proposing to them an eternity of grievance rather than a politics of the future.”

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Book:The Road to Unfreedom: Russia, Europe, America
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“The organization of the camps in the east revealed a contempt for life, the life of Slavs and Asians and Jews anyway, that made such mass starvation thinkable. In German prisoner-of-war camps for Red Army soldiers, the death rate over the course of the war was 57.5 percent. In the first eight months after Operation Barbarossa, it must have been far higher. In German prisoner-of-war camps for soldiers of the western Allies, the death rate was less than five percent. As many Soviet prisoners of war died on a single given day in autumn 1941 as did British and American prisoners of war over the course of the entire Second World War. pp. 181-182”

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Book:Bloodlands: Europe Between Hitler and Stalin
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“The end of the Austrian state brought violence against Austrian Jews in five weeks that was comparable to the suffering that German Jews had endured under Hitler over the course of five years. The organisers in Austria were usually Nazis, but they were operating in conditions of state collapse that allowed their revolution to proceed further and faster.”

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Book:Black Earth: The Holocaust as History and Warning
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“The better print journalists allow us to consider the meaning, for ourselves and our country, of what might otherwise seem to be isolated bits of information. But while anyone can repost an article, researching and writing is hard work that requires time and money. Before you deride the "mainstream media," note that it is no longer the mainstream. It is derision that is the mainstream and easy, and actual journalism that is edgy and difficult.”

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Book:On Tyranny: Twenty Lessons from the Twentieth Century
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“Those who advocated Brexit, the departure of the United Kingdom from the European Union, imagined a British nation-state, though such a thing never existed. There was a British Empire, and then there was Britain as a member of the European Union. The move to separate from the EU is not a step backward onto firm ground, but a leap into the unknown.”

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Book:On Tyranny: Twenty Lessons from the Twentieth Century
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“Дело в том, что на оккупированных немцами территориях Холокост был также и социальной революцией. Евреев сгоняли в гетто и впоследствии уничтожали. Немцы забирали все, что могли увезти с собой, но недвижимость доставалась местному населению. Это было значительно радикальнее, чем все, что позднее делали коммунисты. Коммунисты не были заинтересованы в том, чтобы отменить результаты этой социальной революции. Между ними и местным населением существовала своего рода договоренность: не упоминать об этом воровстве [161—62].”

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Book:Украинская история, российская политика, европейское будущее
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“Do not obey in advance. Most of the power of authoritarianism is freely given. In times like these, individuals think ahead about what a more repressive government will want, and then offer themselves without being asked. A citizen who adapts in this way is teaching power what it can do.”

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Book:On Tyranny: Twenty Lessons from the Twentieth Century
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“When political leaders set a negative example, professional commitments to just practice become more important. It is hard to subvert a rule-of-law state without lawyers, or to hold show trials without judges. Authoritarians need obedient civil servants, and concentration camp directors seek businessmen interested in cheap labor.”

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Book:On Tyranny: Twenty Lessons from the Twentieth Century
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“In the politics of eternity, the seduction by a mythicized past prevents us from thinking about possible futures. The habit of dwelling on victimhood dulls the impulse of self-correction. Since the nation is defined by its inherent virtue rather than by its future potential, politics becomes a discussion of good and evil rather than a discussion of possible solutions to real problems. Since the crisis is permanent, the sense of emergency is always present; planning for the future seems impossible or even disloyal. How can we even think of reform when the enemy is always at the gate?”

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Book:On Tyranny: Twenty Lessons from the Twentieth Century
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“Democracy failed in Europe in the 1920s, '30s, and '40s, and it is failing not only in much of Europe but in many parts of the world today. It is that history and experience that reveals to us the dark range of our possible futures. A nationalist will say that "it can't happen here," which is the first step toward disaster. A patriot says that it could happen here, but that we will stop it.”

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Book:On Tyranny: Twenty Lessons from the Twentieth Century
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“Political calculation and local suffering do not entirely explain the participation in these pogroms. Violence against Jews served to bring the Germans and elements of the local non-Jewish populations closer together. Anger was directed, as the Germans wished, toward the Jews, rather than against collaborators with the Soviet regime as such. People who reacted to the Germans' urging knew that they were pleasing their new masters, whether or not they believed that the Jews were responsible for their own woes. By their actions they were confirming the Nazi worldview. The act of killing Jews as revenge for NKVD executions confirmed the Nazi understanding of the Soviet Union as a Jewish state. Violence against Jews also allowed local Estonians, Latvian, Lithuanians, Ukrainians, Belarusians, and Poles who had themselves cooperated with the Soviet regime to escape any such taint. The idea that only Jews served communists was convenient not just for the occupiers but for some of the occupied as well. Yet this psychic nazification would have been much more difficult without the palpable evidence of Soviet atrocities. The pogroms took place where the Soviets had recently arrived and where Soviet power was recently installed, where for the previous months Soviet organs of coercion had organized arrests, executions, and deportations. They were a joint production, a Nazi edition of a Soviet text. P. 196”

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Book:Bloodlands: Europe Between Hitler and Stalin
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“Stand out. Someone has to. It is easy to follow along. It can feel strange to do or say something different. But without that unease, there is no freedom. Remember Rosa Parks. The moment you set an example, the spell of the status quo is broken, and others will follow.”

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Book:On Tyranny: Twenty Lessons from the Twentieth Century
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“Both fascism and communism [in the 20th Century] were responses to globalization: to the real and perceived inequalities it created, and apparent helplessness of the democracies in addressing them. Fascists rejected reason in the name of will, denying objective truth in favor of a glorious myth articulated by leaders who claimed to give voice to the people. They put a face on on globalization, arguing that its complex challenges were the result of a conspiracy against the nation.”

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Book:On Tyranny: Twenty Lessons from the Twentieth Century
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“The president is a nationalist, which is not at all the same thing as a patriot. A nationalist encourages us to be our worst, and then tells us that we are the best. A nationalist, 'although endlessly brooding on power, victory, defeat, revenge,' wrote Orwell, tends to be 'uninterested in what happens in the real world.' Nationalism is relativist, since the only truth is the resentment we feel when we contemplate others. As the novelist Danilo Kiš put it, nationalism 'has no universal values, aesthetic or ethical.' A patriot, by contrast, wants the nation to live up to its ideals, which means asking us to be our best selves. A patriot must be concerned with the real world, which is the only place where his country can be loved and sustained. A patriot has universal values, standards by which he judges his nation, always wishing it well—and wishing that it would do better.”

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Book:On Tyranny: Twenty Lessons from the Twentieth Century
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