Einstein’s Prescience by William T. Hathaway

by William T. Hathaway
Guest Writer
Dandelion Salad
July 12, 2012

Capitalism Is Over!

Image by funkandjazz via Flickr

Albert Einstein wrote in 1939:

“There could be no greater calamity than a permanent discord between us and the Arab people. Despite the great wrong that has been done us, we must strive for a just and lasting compromise with the Arab people…. Let us recall that in former times no people lived in greater friendship with us than the ancestors of these Arabs.”

Einstein was opposed from the start to the setting up of a Jewish state and to mass emigration into Palestine. He was also one of the signatories to an Open Letter to the New York Times in 1948 denouncing the terrorist activities of Menachem Begin and the massacre carried out in the Arab village of Deir Yassin.

Now that the “greater calamity” has occurred, Einstein’s prescience takes on a heartbreaking dimension, because it could have been avoided. A “just and lasting compromise” was possible, and it would have benefited both peoples. Jews and Arabs could be living in harmony, mutually benefiting from their different cultural gifts. But the imposition of a Jewish state, mass immigration, and ethnic cleansing destroyed that possibility, and now they are dying from nationalism and mutual atrocities.

Worldwide we are caught in the deadly fallout of the Holocaust. It traumatized the Zionists to the extent that they lost standards of justice and ethics that had been built up over centuries. Their efforts to turn Palestine into Israel have led to 60 years of fighting which is spreading to more and more countries. This battle is a major but unstated reason for US military aggression in the Muslim world, and the trillions of dollars wasted in that is a major but unstated reason for the global economic crisis.

Germany was the site of the previous act of this tragedy. But what unfolded there had its roots in the trauma the Germans went through in the 1920s and ’30s. At the outbreak of the Second World War, W.H. Auden looked back on the suffering imposed on the Germans by the Versailles Treaty and wrote in his poem “September 1st, 1939”: “Those to whom evil is done, do evil in return.”

The former victims become the perpetrators, now in the Mideast. We are trapped in an ongoing chain of linked cataclysms.

To understand this chain and break it, we need to view it historically. What each link has in common is powerful financial interests relentlessly fighting to expand. The First World War was primarily a struggle between the established imperial states of Britain and France and a newcomer in the game of empire, Germany. The fascism that arose in its aftermath was financed by German capitalists in order to destroy the rising socialist movement and to rearm for another war. The Second World War in Europe was a continuation of the imperialist struggle of the First, and in the Pacific it was an imperial battle between the USA and Japan for control of Asia. After the Holocaust the demands for a Jewish state were supported by the USA and Britain mainly to extend their power over the Mideast and its oil. All this aggression with its millions of shattered lives was disguised under banners of idealism, but its fundamental impulse was economic domination.

How to break the chain? War and many other forms of violence are generated by the underlying structural violence of capitalism, which is intrinsically unjust and inevitably produces conflict. This outmoded, destructive system chains us also into working to make its owners rich. To have peace and to have fulfilling lives, we need to replace it with a democratic socialist society that emphasizes the humane in humanity. As Einstein wrote, “I am convinced there is only one way to eliminate these grave evils, namely through the establishment of a socialist economy.”

William T. Hathaway‘s new book, Radical Peace: People Refusing War, presents the experiences of peace activists who have moved beyond petitions and demonstrations into direct action: helping soldiers to desert, destroying computer systems, trashing recruiting offices, burning military equipment, and sabotaging defense contractors. Chapters are posted on a page of the publisher’s website at http://media.trineday.com/radicalpeace. A Special Forces combat veteran turned peace activist, Hathaway is currently an adjunct professor of American studies at the University of Oldenburg in Germany. His first book, A World of Hurt, won a Rinehart Foundation Award for its portrayal of the psychological roots of war: the emotional blockage and need for patriarchal approval that draw men to the military. He is also the author of Summer Snow, the story of an American warrior in Central Asia who falls in love with a Sufi Muslim and learns from her an alternative to the military mentality. Chapters are available at www.peacewriter.org.


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Einstein and Socialism by Rich + Why Socialism? by Albert Einstein

The Wobblies (1979)

William Morris’ Vision of Socialism: Self-sustaining Local Communities by William Bowles

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2 thoughts on “Einstein’s Prescience by William T. Hathaway

  1. Pingback: Ch. 12: The Split: Differences over Israel tear apart a Jewish marriage by William T. Hathaway « Dandelion Salad

  2. Thank you Professor Hathaway for this cogent insight.

    While C20th relativistic physics opened up the metaphysical sky of Newton, the challenge of quantum uncertainty led to a profound sense of micro-cosmic philosophical disquiet and to desperate radical re-conceptualisations. These discoveries and theories have now evolved and mutated with the recent emergence of contemporary speculations about a living “quantum vacuum.” It seems to me these significant concepts have subtle implications that can restore a helpful measure of psychological coherence to our ideas about life; and thereby inspire a renewed confidence in the power of creative metaphysical understanding through mathematical elegance ~ particularly for those of us who have not totally abandoned philosophically-minded narratives that illustrate the possibilities of mystical truths as conscious ecological realities.

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