(See here for the background to this post.)
During the McCarthy-era HUAC hearings, some people who were called up to testify but did not want to name names and thus inform on their friends and colleagues refused to answer questions using the Fifth Amendment, which says that people cannot be forced to give evidence that might incriminate themselves. While this was effective in avoiding punishment, some felt that this was a somewhat cowardly way out. The Hollywood Ten, including Dalton Trumbo, decided to use a more risky strategy and that was to invoke the freedom of assembly clause of the First Amendment that says that people have a right to peaceably associate with those whom they please and thus do not have to say who their friends and associates are or otherwise inform on them.
In those charged times, this right was over-ridden and they went to jail for various lengths of time. Albert Einstein was actively involved in fighting these anti-communist witch-hunts and approved of using the First Amendment to fight them. Writing in 1954 in the book Ideas and Opinions (Crown Publishers, New York, p. 34), he said:
Every intellectual who is called before one of the committees ought to refuse to testify, i.e., he must be prepared for jail and economic ruin. . . . This refusal to testify must not be based on the well-known subterfuge of invoking the Fifth Amendment against possible self-incrimination, but on the assertion that it is shameful for a blameless citizen to submit to such an inquisition and that this kind of inquisition violates the spirit of the Constitution. If enough people are ready to take this grave step they will be successful. If not, then the intellectuals of this country deserve nothing better than the slavery which is intended for them.
This kind of situation where one is compelled to turn in one’s friends is not uncommon, either in real life or in fiction. Harry Potter fans will recognize it in book four Harry Potter and the Goblet of Fire where Karkaroff reveals the names of other Death Eaters to the Council of Magic in the Ministry of Magic (a group remarkably like the HUAC) to avoid being given a life sentence in Azkaban under the dreaded Dementors.
But back in real life, Dalton Trumbo’s letter reminded me of the famous and controversial 1962 Stanley Milgram experiment. Psychologist Milgram was interested in answering the question: “How is it possible that. . . ordinary people who are courteous and decent in everyday life can act callously, inhumanely, without any limitations of conscience…Under what conditions would a person obey authority who commanded actions that went against conscience.” His interest in this question was triggered by the 1961 war crimes trial of Adolf Eichmann who claimed in his defense that he was just following the orders of the Nazi government. Milgram was interested in the question of whether people would follow orders that went against their basic human instincts.
Most people have heard of this experiment in which test subjects, perfectly ordinary people, were willing to apply increasing amounts of voltage to an unseen person despite hearing the victim’s increasingly distressed screams of suffering. The screams were fake but the subjects did not know that and their willingness to impose so much pain has been marveled at.
Although I too had heard of the Milgram experiment, its full force did not hit me until I saw a television program which contains footage of the experiment as it is being carried out. The video showed that the subjects were not callously or sadistically increasing the pain they were inflicting on the victim. In fact, most were really anguished and wanted to spare the victim further suffering. They kept asking if this was the right thing to do and sought reassurance that they were not causing harm.
What made them continue to inflict increasing levels of pain was that the person giving the instructions looked very official and respectable and authoritative, dressed in a white lab coat and speaking in a calm but firm manner. The clincher was that this official person told them that they were not responsible for the outcome of the experiment or the health of the victim, and that the official took full responsibility for both. This shifting of responsibility away from themselves enabled 60-65% of the subjects to overcome their qualms and push the shocks all the way to the highest level, despite the fact that they thought the victim had a heart condition, and to ignore the screams of the victim and his pleas to stop the experiments.
And this is precisely the danger. As long as people feel that they are not responsible for the outcomes of an action, as long as there is some official-looking person telling them that all this is quite proper and normal and they are absolved from the consequences, they seem willing to do things that their basic human instincts tell them is wrong.
As Milgram himself reported:
Stark authority was pitted against the subjects’ [participants’] strongest moral imperatives against hurting others, and, with the subjects’ [participants’] ears ringing with the screams of the victims, authority won more often than not. The extreme willingness of adults to go to almost any lengths on the command of an authority constitutes the chief finding of the study and the fact most urgently demanding explanation.
Ordinary people, simply doing their jobs, and without any particular hostility on their part, can become agents in a terrible destructive process. Moreover, even when the destructive effects of their work become patently clear, and they are asked to carry out actions incompatible with fundamental standards of morality, relatively few people have the resources needed to resist authority.
This brings us back to the question I posed at the beginning of yesterday’s post as to whether we would be willing to inform on our friends just because some government official asked us to. For myself, I hope that I would say no. The older I get, the more I value friends and the less I trust the motives and intentions, let along the competence, of the government and other official agencies to do the right thing.
The request to betray a friend is an ignoble one. But it is unlikely to come in the form of a bribe offered by some sleazy person in a dark alley. Instead it will come in the open, by very proper and official people, and the offer will be wrapped in the flag and decorated with bows that appeal to one’s honor and duty and patriotism. Failure to inform on a friend may well result in one being called disloyal and even a traitor.
As I said, in actual extreme situations there is no knowing what we will do. It is possible that I could be coerced into doing things that I think are wrong. But the action will still be wrong. Most of us do not have the internal resources to resist the more subtle pressures brought to bear on us by the modern coercive state. We have to systematically create those resources. The Milgram experiment suggests to me that what makes us challenge authority is the availability of others to support us in our actions, to reinforce in us the belief that we should do the right thing whatever the authority figures might claim. And friends are our most valuable resource.
In the end, friends are all we have. When we betray them, we become nothing and have nothing.
POST SCRIPT: Have friends, live longer
A recent study suggests that having good friends leads to more tangible benefits. It found that “People with extensive networks of good friends and confidantes outlived those with the fewest friends by 22 percent.” Close relationships with relatives or children did not have the same effect on longevity.
“[T]he authors of the report speculated that friends may encourage older people to take better care of themselves—by cutting down on smoking and drinking, for example, or seeking medical treatment earlier for symptoms that may indicate serious problems.
Friends may also help seniors get through difficult times in their lives, by offering coping mechanisms and having a positive effect on mood and self-esteem.”