Meme logic posted by Richard Seymour

Labels: barthes, connotation, cruise missile liberals, islamophobia, liberalism, marxism, memes, racism, structuralism, the liberal defence of murder, war on terror

Liberal Defence of Murder: Relaunch posted by Richard Seymour

Labels: british empire, colonialism, cruise missile liberals, iraq, liberal imperialism, liberalism, libya, middle east, the liberal defence of murder, US imperialism

The Liberal Defence of Murder paperback posted by Richard Seymour

Labels: cruise missile liberals, imperial ideology, liberal imperialism, liberalism, the complete and utter works of richard seymour, the liberal defence of murder, the liberal defense of murder

The late Christopher Hitchens posted by Richard Seymour

The strength of Hitch-22 is that it makes a serious effort to recall how it felt to be a different kind of person, to feel otherwise about the world, without trying to repudiate it. The weakness of Hitch-22 is that where it does attempt to resolve the amassing contradictions of Hitchens’s persona, it is largely through solipsistic devices of the kind “I would have suspected myself more if…” and “I wasn’t about to be told…”. The resulting memoir is an alternately riveting and sickening tribute to the late author’s narcissism...

Labels: christopher hitchens, hypocritchens, imperial ideology, john bullshit, liberal imperialism, narcissism, petty bourgeois individualism, the liberal defence of murder

The late Christopher Hitchens posted by Richard Seymour

Labels: british empire, christopher hitchens, islamophobia, liberal imperialism, thatcherism, the liberal defence of murder, US imperialism

Liberals and reactionaries posted by Richard Seymour

Labels: capitalism, class, conservatism, counter-revolution, liberal imperialism, liberals, racism, reactionaries, reactionary subjectivity, the liberal defence of murder

Forlorn Hope: Lost Dreams of American Renewal posted by Richard Seymour

Labels: 'war on terror', 9/11, imperial ideology, kriegsideologie, liberal imperialism, militarism, nationalism, the liberal defence of murder, US imperialism

Libya is free - it must be occupied posted by Richard Seymour

The task is daunting but not hopeless. So far the rebels have done fairly well in policing the cities they have taken over. The fact they participated in the liberation of their country may have helped as there appears to be a sense of responsibility and ownership, something sorely absent in Iraq.

In the days ahead, looting – which so tainted the aftermath of the fall of Saddam Hussein in 2003 – must be prevented. Diehard supporters of the regime will have to be disarmed or defeated.

Tribal war must be averted. Justice and not revenge need to be the order of the day if Libya is not to come to resemble the civil war of post-Saddam Iraq in the first instance, or the chaos and terrorism of Somalia and Yemen. 

...

Most former supporters of the regime should be integrated into the new Libya. Doing so would send a powerful signal to the country and the world that post-Gaddafi Libya will be governed by law and not revenge or whim.

All this poses serious challenges to the outside world. The 7,000 sorties flown by Nato aircraft played a central role in the rebel victory. The “humanitarian” intervention introduced to save lives believed to be threatened was, in fact, a political intervention introduced to bring about regime change. Now Nato has to deal with its own success.

International assistance, probably including an international force, is likely to be needed for some time to help restore and maintain order. The size and composition of the force will depend on what is requested and welcomed by the Libyan National Transitional Council and what is required by the situation on the ground.

President Barack Obama may need to reconsider his assertion that there would not be any American boots on the ground; leadership is hard to assert without a presence.

Labels: 'humanitarian intervention', liberal imperialism, libya, NATO, obama, the liberal defence of murder, US imperialism

On Press TV posted by Richard Seymour

Labels: austerity, capitalist ideology, deficit, imperialism, liberal imperialism, media, news of the world, obama, rupert murdoch, the liberal defence of murder

"Unmitigated evil" posted by Richard Seymour

Labels: 'new atheism', 'secularism', christianity, cruise missile liberals, imperialism, islamophobia, liberal imperialism, missionaries, the liberal defence of murder

Imperialism and revolution posted by Richard Seymour

Labels: 'humanitarian intervention', dictatorship, libya, middle east, revolution, the liberal defence of murder, US imperialism

Liberalism: slavery, imperialism and exploitation posted by Richard Seymour

Labels: capitalism, events, imperialism, liberalism, racism, slavery, the liberal defence of murder

Libya: humanitarian intervention or imperialist adventure? posted by Richard Seymour

Friday, April 8 · 7:00pm - 9:00pm

'The Venue', University of London Union, Malet Street, London, WC1E 7HY [nearest tube - Russell Square]

We would like to welcome you to the fourth meeting of The Equality Movement, 'Libya; humanitarian intervention or imperial adventure?'

Chaired By Logic.
Hip-hop artist and co-founder of The Peoples Army.

Panel discussion with:

Richard Seymour.
Writer, activist and author of 'Lenin's Tomb' blog.

Heba Layas.
World Medical Camp for Libya.

Oliver Duggan.
Blogger for the Independent.

Anjum Tahirkheli.
CEO of Basic Human Rights.

Sukant Chandan.
Political commentator, film-maker and author of 'Sons of Malcolm' blog.

Written statement from Hamid, a Libyan citizen from Tripioli, who came to study in the UK a week before demonstrations in Libya began.

Followed by questions from the floor and discussion.

THIS IS A FREE EVENT AND ALL AGES ARE WELCOME!!

Please note: all organisations are welcome to give out free literature, but no merchandise for sale please.

Labels: events, humanitarian intervention, liberal imperialism, libya, the liberal defence of murder

The origins of 'humanitarian intervention' in intellectual reaction posted by Richard Seymour

The critique of Stalinism was by no means new, and The Gulag Archipelago contained no revelations. The New Left had almost unanimously held the Soviet Union to be a part of the problem, either because it was depraved, or because it was decrepit, or both. Solzhenitsyn’s text rapidly became a much-hyped reference point for socialists moving to the right; but, as Michael Scott Christofferson writes, ‘the vast majority of French intellectuals of the non-communist Left were already acutely aware of the failures of Soviet socialism’. Although much of the French Left, fearing a fascist reflux, defended the communists during the period in which they were increasingly ostracized, the Algerian war of independence and the Hungarian Revolution produced a more critical engagement. There had been at any rate a revival of libertarian and democratic ideals during Liberation’s hangover, and a sustained effort was made to reconcile these with revolutionary principles.

In February 1948, left-wing intellectuals had founded the Rassemblement démocratique révolutionnaire (RDR) as a coalition of the non-communist left, but it had collapsed by late 1949 on account of divisions over American power. Further efforts at developing a new Left committed to neutrality in the Cold War, anti-colonialism, and political and economic democracy, also floundered for the time being. The testimony of Victor Kravchenko – a former Soviet official who had defected and was associated with the CIA – confirmed the existence of concentration camps in the Soviet Union in 1947, and produced a debate among French progressives. Although the episode was marred by Kravchenko’s stridency and his association with American propaganda efforts, even fellow-travelling intellectuals such as Merleau-Ponty and Sartre accepted that the concentration camps did exist and were not, as the PCF tried to claim, merely re-educational work camps. So, as early as 1950, and certainly by 1956, most of the noncommunist Left was apprised of the internal repression in the USSR – and certainly the Trotskyist Left had been arguing that the revolution had been betrayed since the 1930s.

Still, The Gulag Archipelago provided the occasion for confession and conversion, and a host of former Maoist revolutionaries would later end up adopting hard-line anti-communist positions, and rejecting in particular the Third Worldism that had characterized much of the French Left. These included such luminaries as Bernard-Henri Lévy, André Glucksmann, Bernard Kouchner, Alain Finkielkraut and Pascal Bruckner. Bernard-Henri Lévy was never a Maoist militant, but he had been close to Louis Althusser, one of the chief theoreticians of a particular strand of normalien Maoism before May 1968. BHL had not been closely involved in the May 1968 uprising (although he claims it as a key moment for him, he was actually engaged in an affair at the time); but his first book, a journalistic account of the Bangladesh War, was written from a Marxist perspective. However, Lévy was so mortified by Solzhenitsyn’s exposé that he was moved to disparage his former Marxist commitments.

Or was he? While some have cast doubt on Lévy’s seriousness as a Marxist, as late as 1975 Lévy was still defending the Soviet Union and the eastern bloc against dissidents, and against Solzhenitsyn in particular. As the French Communist Party (PCF) went on the offensive against the Soviet novelist and his defenders, Lévy assured readers that Solzhenitsyn was ‘not a great writer’ but rather a ‘mythomaniac’, a ‘showbizman’ and a ‘gaffeur’ (meaning ‘blundering idiot’). He dismissed ‘the few clowns who arrive with us periodically, nineteenth- century novelists mislaid in the twentieth century, the Solzhenitsyn type…’ Regarding the dissidents, he maintained that they were hardly models of progressive thought themselves, and were ‘even sometimes of perfectly reactionary cloth’. All their testimony showed was that the USSR was ‘a country like any other’, ‘neither completely rosy nor completely black’. His preferred authority on the Soviet Union was Francis Cohen, whose chief distinction was that he had been the Moscow correspondent for the PCF’s newspaper L’Humanité. It is possibly that Lévy’s defence of the Soviet Union at this time was partly due to the influence of Louis Althusser who, while a critic of Stalinism, did not share the nostalgia for Tsarism that Solzhenitsyn exhibited. Another reason was the strength of the PCF and its weight in the organized Left.

By summer 1975, Lévy had concluded that the Soviet Union was not quite like any other state after all. The cause of its tyrannical nature lay in an ‘original sin’, not any corruption, ‘and the sin is Marx’. The Gulag Archipelago was ‘the finally blinding proof that terror in the USSR is everywhere’. Not only did it discredit the USSR, it proved that ‘terror is nothing more than the inside lining of sacrosanct socialism’ – although at this point Lévy did not deny the possibility of socialism outside the USSR.7 By the time he came to write La barbarie à visage humain, in 1977, he was convinced that the problem was not merely with the USSR, and not even only with overt Marxism, but with the whole paradigm of revolutionary thought issuing forth from May 1968 which, whether it knew it or not, was Marxist. Lévy’s method was as straightforward as his prose was convoluted: the Marxist conception of power involves a Master, or oppressor, a ‘lucid and diabolical anticonfessor’ who manipulates through ideology a ‘population of sleepwalkers’. Were this population to be awoken, and apprised of the ruses of capital and the modes of their exploitation, they would rebel. This paradigm was, he maintained, the reigning wisdom even among the anti-Marxists of the New Left. ‘There is a hidden impulse toward power, probably absolute power, whenever someone brandishes the slogan of total “liberation”’. The book affirmed a fundamental historical pessimism: progress was impossible, and every attempt at accomplishing it was a religious gesture, the ‘faith’ of ‘militants’ (Lévy’s book is replete with such metaphors – the litany of the Left, shepherds and flocks, prophets and devils. ‘Totalitarianism is confession without God, the inquisition plus the negation of the individual’ – and so on and on, straining for effect in that fashion, based on nothing more than the insipid anti-communist metaphor of The God That Failed). Far from being one of many responses to profound social iniquity, Marxism was ‘fanaticism’ a ‘ghostly “prophecy”’, and paradoxically a form of ‘counterrevolutionary thought’ dedicated to sustaining a given ‘end of history’. The frustration of the attempt to radically transform social conditions would necessarily lead to repression, and ultimately to the gulag. Written on the eve of the municipal election victory of the Union of the Left, uniting the Socialists and the PCF, Lévy explained that it was intended as a warning shot: the French Left was on the slippery slope to totalitarianism. And so: ‘There remains only the duty to protest against Marxism’ in all of its forms.

André Glucksmann had been, as noted in Chapter 3, both a Stalinist and a Maoist in his radical years. In 1956 he had been opposed both to the French ‘pacification’ of Algeria, and to the Soviet ‘pacification’ of Hungary. He had been a member of the violent Maoist group, Gauche prolétarienne, before that movement collapsed in the mid 1970s. In Le Maître penseurs, Glucksmann laid out the programmatic basis for his eschewal of Marxism: the master thinkers, including Hegel, Fichte, Nietzche and Marx, had systematically legitimized the dominative strategies of the modern state. The gulag was a result not only of ‘the logical application of Marxism’, but also of languages that ‘enable one to master everything’, admitting nothing outside themselves. Glucksmann’s self-congratulatory retelling has it that:

"I began with concrete and timely criticism of the French Communist Party and the Soviet Union in the 1960s. Then I proceeded to a more extended critique of totalitarian thinking, in order not to be ensnared in a kind of intra-Marxist opposition – anti-Soviet but pro-Chinese, for example, or anti-Chinese but pro-Castro, and if not some form of sacred socialism, then the dear Third World … The next step was to fit this basic Marxist structure into a more general scheme, which I tracked to German philosophical thinking of the nineteenth century – a totalitarianoriented world view which could be expressed in rightist as well as leftist ideologies."

This is not quite accurate. Glucksmann, at this point, was still an opponent of the concept of ‘totalitarianism’. The standard presentation, he said, had ‘let the “non-totalitarian” regimes off the hook’, ignoring the ‘kinship’ and ‘filiation’ which linked the ‘harsh methods of domination employed in both the West and in the East’. He remembered that the British had developed concentration camps against the Boers before the Boers had thought of using them against black South Africans, and recalled enough of his anti–Vietnam War activity to point out the totalitarian resonances of the campaigns against ‘the Indians’, ‘the Vietnamese, the South Americans … or the inhabitants of Dresden, Hiroshima or Nagasaki’. The ‘critique of totalitarianism shows a tiresome tendency to boil down always to a critique of totalitarianism elsewhere’.

This conception of a logical progress from anti-Stalinist critique to straightforward anti-communism is not simply a piece of self-serving revisionism by Glucksmann, however. It is a claim repeated by Julian Bourg in his account of the impact of May 1968 on French thought. As he puts it, ‘The Marxist tradition ironically provided the resources for overcoming Marxism … the passage from anti-Stalinism to anti- Marxism completed a logic.’ However, Bourg adds some heavy qualification to this somewhat glib observation. In the context of the death of Mao, the catastrophic rule of the Khmer Rouge in Cambodia, the crises on the European Left, and the declining fortunes of the French Left, Bourg maintains that Solzhenitsyn’s text provided an orientation for those already prepared to escape Marxism. The idea that anti-Stalinist Marxism is logically already anti-communist is in fact one that supporters of the Soviet Union have always been prepared to brandish. Thus, Dolores Ibárruri (‘La Pasionaria’) argued during the Spanish Civil War that the attacks on the trotskysant POUM were justified because the Trotskyists were counter-revolutionaries. However, while it is true that the Maoists had a critique of the Soviet Union and of the politically timid PCF, they were of course completely uncritical of an equally authoritarian regime in China, which was regarded as the vanguard of anti-imperialist revolt. Indeed, as one internal document of the Maoist group Gauche Prolétarienne argued, ‘All error goes back to an incorrect interpretation of Mao.’ The cultish extolment of Mao as the philosopher and strategist of anti-imperialism did in many cases morph into a victimological approach to the Third World (the widely publicized fate of the Vietnamese Boat People providing a decisive moment for the ‘new philosophers’ and their co-ideologues). Equally, the ‘anti-authoritarian’ dynamic in the May 1968 generation could be re-interpreted as a critique of everything from the gulag to nationalization. It is, however, hard to see this as a strictly logical and coherent progression.

At any rate, Glucksmann’s 1977 thesis bears some resemblances to classical ‘totalitarianism’ theory, and Glucksmann was increasingly content to use the label. It is also, as Alain Badiou (once a Maoist confederate himself) argues, a profoundly pessimistic doctrine. The thrust of Glucksmann’s argument is that every ‘collective will to the Good creates Evil’. There can be no positive politics, nothing too radically transformative, only a liberal–conservative consensus created by an awareness of Evil, and the need to resist it. Glucksmann would go on to warn that the Union of the Left shared a programme with the ‘master thinkers’. Its left-Keynesian reform package, which was typical of the era, was seen as an attempt at maximizing state power. In an even more sinister fashion, the nationalization programme was, Glucksmann claimed, aimed at ‘the Jewish side of the “private sector” … not privilege or exploitation’.

Lévy and Glucksmann, known as the ‘New Philosophers’, became the stars of a new media product, and were followed by a raft of penitent Maoists and ex-Marxists. One of the means by which Lévy exerted his influence was as editor at the prestigious germanopratin publishing house, Grasset, where he could publish his friends among the nouveaux philosophes, notably Glucksmann. This crowd were quick to draw accusations of antisemitism, and critics were treated as germinal totalitarians. ‘You proceed like the police!’, Lévy told a critic. The nouveaux philosophes had been treated to ‘small Moscow trials’, while an ‘unavowed totalitarianism’ was brewing. Glucksmann worked himself up to splenetic issue at a talk by Julia Kristeva, at which Kristeva proclaimed Soviet dissidence as a model for Western intellectuals. When Kristeva declined to say who she would vote for, Glucksmann screamed from the floor: ‘We have finally got there! Control of party cards, of loyalty to the party. Here’s why we already need to be dissenting in France … the gulag has already begun.’ On that shrill note – which confirmed the nouveaux philosophes in their self-aggrandizing identification with the figure of the ‘dissident’, despite the fact that the context provided far more rewards than dangers to those claiming it – Paris entrenched itself, in Perry Anderson’s phrase, as ‘the capital of European intellectual reaction’.

This performance was received with some fanfare in the Anglo- American press. Time magazine, introducing the ‘new philosophers’ to its readership, borrowed the title of Jean-Marie Benoist’s 1970 book, declaring: ‘Marx Is Dead’. The Washington Post enthused about the ‘gorgeous’, ‘olive-toned and prominently boned’ Bernard-Henri Lévy. The Economist hailed ‘Those magnificent Marx-haters’. Ronald Reagan even paid tribute ‘the so-called new philosophers in France’ in his address to the UK parliament on promoting democracy, cherishing their ‘rejection of the arbitrary power of the state, [their] refusal to subordinate the rights of the individual to the superstate, [their] realization that collectivism stifles all the best human impulses.’

As Kristin Ross has argued, there was more in this movement than simply a rejection of any form of emancipatory politics beyond the confines of liberal democracy: it was also a reassertion of Eurocentrism against the Third Worldist sympathies that had helped to stimulate leftist revolt in the West at a time of relative economic stability. The ex-gauchiste, Pascal Bruckner, ridiculed Frantz Fanon’s ‘plea to “go beyond” Europe … It is impossible to “go beyond” democracy. If the peoples of the Third World are to become themselves, they must become more Western.’ Naturally, with this came a plea to abandon Western ‘guilt’, as if anti-imperialist critique was simply a form of self-flagellation. In his 1982 book Tears of the White Man, Bruckner affirmed: ‘Europe is our destiny, our lot. More than ever, we develop as individuals through the respect of its borders, its traditions, and its territorial integrity.’ Bernard-Henri Lévy argued that the ‘turning towards the Third World’ that French intellectuals experienced during the Algerian war involved intense ‘hatred of Europe’, something which could be divined by one’s support for the Black Panthers, for example. Israel, by contrast, had embodied ‘democracy and European values’ from its inception.

Ironies abound here: it could conceivably be argued that destroying a population, driving it from its territory by means of massacres, and engaging in continuous expansionist aggression in the name of creating an ethno-nationalist state is a fundamentally European value (one could call it ‘Herrenvolk democracy’); and there may indeed be something about the Black Panthers that grates against ‘European values’. But this hardly commends the ‘values’ that Lévy exhorts us to treasure. In an age of officially ‘socialist’ states proliferating across the world, following national liberation struggles, anti-communism could shade quite easily into anti–Third Worldism, as in Maurice Clavel’s 1976 evocation of the ‘yellow peril’: ‘with the elimination of the Cultural Revolution figures and the ongoing Sino-Soviet reconciliation, a billion robots are already resting their weight on the Elbe. Those two billion eyes blinking, or rather not blinking …’ Kristin Ross writes that the ‘accession to political subjectivity of “the wretched of the earth”’ had disrupted the master-narrative of the Cold War, in which liberalism was the sole appropriate alternative to the Soviet Union, and thus had to be revised.

One form of revisionism was to behave as if the committed anticolonial and anti-imperialist dimensions of the movement had never existed: thus, Bernard Kouchner, the current foreign minister of France, reduces his Maoist days to a period of ‘navel-gazing’ puerility. Only after his radicalism was aborted did he discover ‘the third world’ (even though he had himself travelled to Cuba in 1960 to interview Che Guevara). Another was to excise the agency of the Third World itself, as during the colonial epoch, subordinating it instead to a rights discourse. Kouchner is after all a pioneer in the business of ‘humanitarian intervention’, as a co-founder of Médecins Sans Frontières (MSF), formed in 1971 from a fusion between the Groupe d’Intervention Médicale et Chirurgicale en Urgence, and the Secours Médical Français. The organization was to extend the ethic of solidarity into the business of humanitarian aid.

However, Kouchner left MSF in 1979 to form a break-away organization called Médecins Du Monde. The occasion for this was a campaign to help rescue the ‘Boat People’ – a flood of refugees fleeing repression in Indochina – called ‘A Boat for Vietnam’. This boat would bring doctors to offer treatment to the sick or wounded, and a number of journalists to bear witness. If some considered this approach excessively media driven, it was only the accentuation of an already existing trend. Médecins Du Monde later developed the doctrine of the ‘right to intervene’, a doctrine which was outlined in 1987 by Kouchner and his associate Mario Betatti in front of the Socialist President Mitterrand and the conservative Prime Minister Chirac, thus gaining bipartisan support for it. To the argument that victims had a right to humanitarian assistance was added the stipulation that the state had an obligation to help provide it. With Kouchner in the cabinet from 1988 to 1993 – first as minister for humanitarian action, then as minister for health and humanitarian action – the consensus was sealed.

- The Liberal Defence of Murder, Verso, 2008, pp. 166-72

Labels: 'antitotalitarianism', 'humanitarian intervention', 'totalitarianism', bernard kouchner, bhl, eurocentrism, imperialism, liberal imperialism, marxism, socialism, the liberal defence of murder

The Liberal Defence of Murder posted by Richard Seymour

Labels: books, the complete and utter works of richard seymour, the liberal defence of murder, the meaning of david cameron

Why the US went to war posted by Richard Seymour

Labels: 'humanitarian intervention', dictatorship, liberal imperialism, libya, middle east, revolution, the liberal defence of murder, US imperialism

Humanitarian intervention? posted by Richard Seymour

The professed rationale for the intervention in Libya is of course a humanitarian one, as is to be expected given the way Western powers (if not all states) portray themselves. The work of writers such as Noam Chomsky, Mark Curtis, yourself and a host of others has, however, shown that Western foreign policy tends to have as its primary concern the power and privilege of domestic elites. What, then, is the real motive of those backing the intervention in Libya? What, fundamentally, do you think they are seeking to achieve?

I think there are various motives. One is to re-establish the credibility of the US and its allies by appearing to side with an endangered population and thus partially expunge the ‘Iraq syndrome’ as well as efface decades of arming and financing dictatorships to keep the local populations under thumb and permanently endangered. But a more fundamental motive can be inferred from the context: the region is experiencing a revolutionary tumult, and the revolution in Libya is no less genuine than those in Tunisia and Egypt (and the uprisings in Bahrain and Yemen). The thrust of this revolution is not just anti-dictatorship, it’s also anti-imperialist, against the IMF and alliances with Israel. So I would hypothesise that the US and its allies have been desperate to find a way to halt this revolutionary process somehow and, where they can’t do that, shape it in a direction more favourable to continued American hegemony in the region. The former regime elements in the leadership of the Libyan rebellion have been more open to an alliance with the US than other revolutionary movements partly because of the particular history and nature of the Qadhafi regime, whose legitimacy continued to rely somewhat on his past standing as a regional opponent of imperialism. This has given the US and EU a unique opportunity to stamp their authority in the process, even if they can’t control it...

Labels: 'humanitarian intervention', anti-imperialism, dictatorship, interview, libya, NATO, revolution, the liberal defence of murder, US imperialism

Against agreeable forgetting posted by Richard Seymour

Labels: 'humanitarian intervention', cruise missile liberals, dictatorship, liberal imperialism, libya, revolution, the liberal defence of murder

The revival of imperialist ideology posted by Richard Seymour

Ironic, in the middle of a revolutionary upsurge in the Middle East, that an unholy alliance of security experts, politicos, EU personnel, ambassadors, and house babblers is once more bruiting the shop-soiled commodity of 'humanitarian intervention'. Forget the recent embarrassment over the loss of Tunisia, and Egypt, and the sweats over uprisings in Bahrain and Yemen. It's all about Libya. And having spent the last few years arming Qadhafi, selling him to international audiences as a former madman who has seen the light, the US and EU are now simulating mortal affront over the use to which Qadhafi is putting those weapons. Having waited and watched, and made initially very equivocal statements, they've determined that Qadhafi's regime is finished just in time to avoid any faux pas, such as Joe Biden or Tony Blair bigging up the man's courage or denying his dictatorial proclivities. More, they're ready to fight on the side of the Libyan revolution. Neocons are once more clamouring for the breach. Anne Marie Slaughter, the 'Wilsonian' former head of State Department policy planning, is also tweeting for the intervention. David Cameron is raising alarm over the prospect of chemical weapons being used as justification for imposing a 'no fly zone'.

Labels: 'humanitarian intervention', counter-revolution, counterinsurgency, dictatorship, imperial ideology, libya, middle east, qadhafi, revolution, the liberal defence of murder, US imperialism

You can't call peaceful Muslims a bunch of genocidal fascists any more... posted by Richard Seymour

Labels: 'fascism', 'genocide', bad faith, imperial ideology, islam, islamophobia, pro-war 'left', reactionaries, the liberal defence of murder