Is Human Nature Inherently Violent?

Spirituality And Global Politics SIS 514-001 Professor Abdul Aziz Said And TA Sheherazade Jafari

Written by Eric James Gilston 5/2/12

One of the earliest memories in my life is one imbued with violence. I can remember running through the living room ever so excited to hug grandpa. Only to be received by a harsh blow that sent me sobbing to the safety of mothers embrace. I will return to the story of how I choose not to water the seeds of anger, hatred and violence later. (Hahn pg. 1) But, my point here is that violence in all its forms becomes anomalous or even the antithesis to human nature after we de-contextualize and deconstruct its definition in society. A historical materialist frame will be used to give particular credence to the notion that human nature; or rather our beings existential function on earth is inherently benevolent. This paradigmatic analysis will help to focus on why we, as Americans, perceive human nature as holding some violent or innate characteristic. Invariably, semiotics forms of violence promote the perspective of violence as this natural phenomenon, which has been ingrained into our consciousness through psychosomatic and social constructions. This is particularly so in the way topdogs use structural violence to consolidate the power to decide over the distribution of resources is unevenly distributed.(Ho pg. 4) Furthermore, much of the structure violence in American society is arbitrated by the states use of signs, symbols and language. This is an attempt by Americas ruling class to unify the minds of people with fictitious ideologies with which media, education, and technology disseminate and define violences definition. (Said pg. 4) We are taught to believe that violence is a natural phenomenon inherent to all of human beings. This notion is disseminated into society through a historically entrenched oligarchic categorization of violence, which has spurred a people at the

behest of the nation to commit atrocious crimes against their fellow man. (Zinn pg. 40) This is done in order to obtain and sustain the self-interests of the few, which have also become our national interests. Furthermore, this oligarchic categorization of violence has becomes so ingrained in American society that it envelops our relations with others and society. (Said pg. 2-3) This is a process known as interpersonal neurology that states that our neurological functioning and development is a byproduct of whether or not our basic need for positive human interactions are fulfilled. This is determined by a neurological process that develops in relation to positive or negative experiences that are shaped by through the interactions we have with our parents, role models, and society.
(Siegel 9-15)

The basic human needs for positive emotional and mental support are diluted by institutions, which reach their invisible hand into our psychosomatic development. And thus instill anger, hate and fear into our neurological functioning and development through institutionalized violence. In this sense, we find that violence become a self-fulfilling prophecy through this ill-conceived notion that there is some genetic disposition which causes human beings to commit violent acts.
(Kohn pg. 11)

To perceive that violence has become an ontological function with which the ruling class uses ideology, such as competiveness and materialism- in order to harness Americas modes of production. In this sense, we find that violence in principle as well as design maintains a distorted view that human nature is violent for the purposes of profiting from the societal problems that arise out of this paradox. (Thoreau pg. 81) Furthermore, as we are born into this society our psycho-bio-

socio- development is shaped by our relationships with others and society as a whole.
(Ho pg. 2)

When human needs are not met in context of our development in society (i.e. environment) much of the societal ills we find in America are in fact by-products of this belief surrounding violence. And so, the fact that our society holds this so called truth to be self-evident presents a paradox with which we must open our senses both physical and metaphysical - to see be able to see the illusion, in which all negative experiences can be subdued by conscious knowledge of our Buddha nature and/or inner divinity with an emphasis on mindfulness of just being. (Hanh pg. 30) Such a notion becomes even more apparent and applicable if it is perceived in the provisos of how we, as Americans, rationalize capital punishment in our judicial system. An institution, which we believe, is just another natural function by which the state maintains order and civility amongst its citizens. However, this is not so, for these institutions help to maintain an atmosphere of disorder and delusion. (Darrow 154 -55) As well, historical materialism would suggest there is an inherent metanarrative of systematic violence that gives credence to violence itself, in which our belief systems and identities are shaped by our interpretations of the past and present world we live and if our basic human needs are met. (Ho pg. 9) And so, as children develop in our society, if their basic human needs are not met, for instance abusive parents, these children will become the numerous murders and rapists that are caged like wild beasts. (Darrow pg.152) Thus when violence becomes the institutionalized norm, through its metanarrative functioning: We see that our capitalistic system is inherently flawed and exists only to profit from our

consumption in life. Marx adamantly noted this system would eventually collapse.
(Marx pg. 83-91)

Furthermore, if human nature was in fact violent our capitalistic system

would most likely work, but this is not the case for it is not in our nature. Many of Americas institutions function to nullify and homogenize our belief systems. This not only blind us to the many forms violence takes, but also that cultural and structural violence dictate much of our thoughts, behaviors, and actions. (Edkins pg. 14)This, of course, is particularly true when by our disregards to the many ways in which we are violent towards the self, others, and mother Earth, even when we do not perceive it as so. In so doing, the capitalistic system is inherently violent and self-interest serves to maximize the ruling classes wealth, which comes at the expense and degradation of humanity and the natural world. (Ho pg.4) Even in my early education, I felt that there was something inherently wrong in a society that is driven by avariciousness and materialism, while preaching Freedom and democracy, despite its dogmatic faith to explicit and implicit violence. Accordingly, from our relationships with, and interactions to, other human beings we tend to think of violence as being either legitimate or illegitimate. As well, it is defined strictly in terms of physical violence, instead of its much more prevalent structural and cultural forms. (Said Notes pg.1)In this sense, violence seems to transcend time and space and in all its forms and has become intricately intertwined - to varying degrees - in every culture, religion, tradition, and history. (Zinn pg.46) The difference is that the American people are rigorously subjugated by semiotic violence that is construed and propagated by the intellectual elite, in which television, radio, advertisements, and other various discourses fuel hatred. (Khon pg12)

So what is it that changes and/or drives humans to commit such acts that are perceived by the rest of the group as being impermissible? To rephrase the question- what is it that makes any form of violence permissible in society? Before I attempt to further answer this question, lets get back to my own introspective history of violence. When I was older, my father told me about how grandpa Gilston served as Second lieutenant in WWII - commander of a Sherman division - and I recall my absolute infatuation with his impressive collection of war medals. Also, my father told me that he had suffered from severe PTSD, which in turn fueled his drinking, and silence about his wartime experience. In retrospect, I dont think any physical object or substance can dull the pain that one is exposed too by violence, especially in its more brutal forms. Furthermore, in this case we find that his own experience with violence in the war, may have very well led to my early traumatic experience, at his hand. I cannot be sure if this experience has actually tampered with my neurological functioning per se, but those who have experienced violence in its more horrifying forms the wounds are much deeper. Only through a spiritual connection based on love with everything and everyone in our world will the masses be set free from the chains of our capitalistic zombie driven market economy. (Said pg.20) Thus bringing forth the fortitude, humility, and knowledge needed to mend souls that have been hurt the most. (Hanh pg. 12) The only way we can reverse state violence and its cyclical nature in society is to separate education from the ruling class that disseminates a false reality that human beings are violent. This will enable human agency to see through these illusion of our subjective realities and begin a new cycle based on

love, so that the generations to come may grow in a healthy and truly free society.
(Freire pg. 86)

I presently reside in a house on Albemarle with a diverse group of housemates, mostly who are foreign, except for one who owns the property, Steve- a Vietnam veteran. Most of the time hes a sweetheart, but on many occasions he drinks himself beyond sanity. Although I avoid him like the plague under such conditions, he once told me that he had killed a lot of Vietcong and witnessed the death of his entire Marine squad. Nevertheless I believe that the violence Steve has experience is not natural. Rather, it was ingrained into his psyche after being drafted into the Marine Corps that he was trained how to be a killer. (Zinn pg. 45) However, the pain and horror of what his eyes, and many others, have seen is a testament to the fact that human beings are not inherently violent. They are meant to kill or even raise a hand against their fellow man. Even on the occasion Steve punched me I was still not convinced that violence is natural, as I replied to his strike with words of concern for his drinking. Although, I cannot deny I was a little shaken by the incident. What I am trying to convey here is that violence, in all its forms in our society, perpetuates an atmosphere of fear and hate and anger. This causes our psyches to suffer and thus allows for those who maintain control over society a means by which to secure their prerogatives and exert perpetual control over the masses. (Edkins pg.6) It actually gives me the creeps to reflect on violence because two hours after Thursdays class when I gave my presentation on violence my small hometown of Greenland, New Hampshire made national news. The story was that of a drug bust

gone terribly wrong, in which five police officers were shot, with one being killed. Sorry for the digression, writing is cathartic for me as the irony that day was quite sickening. For I never would imagine anything like this happening in such a tightknit community as Greenland, with its pastorally picturesque farmland and friendly neighbors. But I suppose, in American society it really is no wonder we see such unspeakable sins against our fellow man, for the capitalistic consumer market economy that is subject to will of the Military-Industrial-Complex which now defiles much of our lives. (Tolstoy pg.172) In this sense, it is the prevailing power structures that proliferate semiotic function of violence, which has led to the widespread decadence found in American society today. (Said pg.7) Was it not Eisenhower, in his farewell address, who clearly warned us of such a violent paradigm existing in our country? And that if such a violent paradigm should continue to function and define society through its unquenchable hunger for war and desolation. That we, the America people would inevitably come to suffer its anathematic and nullifying effects?
(Eisenhower Farewell Address)

Those who partake and benefit from this violent institution are indiscriminately exacerbating societys ills, in such a way, that it desensitizes us to the sufferings of others as well as of ourselves. Moreover, society tends to prescribe a remedy of excesses to cure our sufferings, including materialism and prescriptions with which the ruling class profits enormously from our inherently violent nature. In this way, it is self-interested based behaviors that inflict much of the violence against the self and the people around us others in our society. These trivial pursuits

are attempts to relieve the pains incurred by unfulfilled humans need for love and understanding. (Science of Evil) Yet to reverse this violent paradox, we must begin with ourselves, only then can we obtain the spiritual power to liberate ourselves from the states deleterious methods of repression. (Hanh pg.10) There are many similar stories in American history, as the ones I have mentioned, but the question now becomes: how do we resist the implicit and explicit violence in nation that is hell-bent on our and the worlds destruction? We must resist the semantics of violence by looking inwards to polish our inner mirrors. After we succeed in doing just that, we can hold up our mirror to others, and so then they might also equate true human nature and its needs with that of love that we can find in our interpersonal lives. This conviction of human nature is more powerful than Americas nuclear arsenal, but it is only so if we are mindful of our inner Buddha Nature, which will allow us to rise above the violence in society. (Hanh
pg.38)

Then, and only then, can we can begin our journey down a spiritual path, and

along the way, our inner spirits growth will transcend us from the chains of capitalism and violence in our society.

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Said, Abdul Aziz. "Spirituality and Global Politics-Spring 2009: Violence." Lecture, Violence Notes from American University, Washington D.C., March 31, 2009. Said, Abdul Aziz. Minding the Heart. Unpublished Manuscript Zinn, Howard. The Zinn reader: writings on disobedience and democracy. 2nd ed. New York: Seven Stories Press, 2009.