(snip)
To repudiate an honor or dismantle a memorial, then, makes moral sense only if you intend to repudiate the specific deeds that it memorializes. In the case of Confederate monuments, that’s exactly what we should want to do. Their objective purpose was to valorize a cause that we are grateful met defeat, there is no debt we owe J.E.B. Stuart or Nathan Bedford Forrest that needs to be remembered, and if they are put away we will become more morally consistent, not less, in how we think about that chapter in our past.
The debts our institutions owe to the problematic past can’t just be canceled.
www.nytimes.com
When it comes to hating Woodrow Wilson, I was an early adopter. Raised with the bland liberal history that hailed the 28th president as a visionary for championing the League of Nations, I picked up in college what was then a contrarian, mostly right-wing perspective — that many of Wilson’s legacies were disastrous, including an imperial understanding of the presidency that’s deformed our constitutional structure ever since, the messianic style in American foreign policy that gave us Vietnam and Iraq, and a solidification of Jim Crow under a scientific-racist guise.
Now his racism has finally prompted Princeton University, which once had Wilson as its president, to remove his name from its prominent school of public and international affairs. This move was made under pressure from left-wing activists, but it also answered conservatives who had invoked Wilson’s name to suggest that progressive racists might be unjustly spared from cancellation.
For this Wilson-despiser, his fall was a clarifying moment. I expected to be at least a little pleased and justified when the name was gone. Instead, the decision just seemed fundamentally dishonest, a case study in what goes wrong when iconoclasm moves beyond Confederates to encompass the wider American inheritance.
Our civil religion, back when it had more true believers, sometimes
treated departed presidents like saints. But our monuments and honorifics exist primarily to honor deeds, not to issue canonizations — to express gratitude for some specific act, to acknowledge some specific debt, to trace a line back to some worthwhile inheritance.
Thus when you enter their Washington, D.C., memorials, you’ll see Thomas Jefferson honored as the man who expressed the founding’s highest ideals and Abraham Lincoln as the president who made good on their promise. That the first was a hypocrite slave owner and the second a pragmatist who had to be pushed into liberating the slaves is certainly relevant to our assessment of their characters. But they remain the author of the Declaration of Independence and the savior of the union, and you can’t embrace either legacy, the union or “we hold these truths …” without acknowledging that these gifts came down through them.
To repudiate an honor or dismantle a memorial, then, makes moral sense only if you intend to repudiate the specific deeds that it memorializes. In the case of Confederate monuments, that’s exactly what we should want to do. Their objective purpose was to valorize a cause that we are grateful met defeat, there is no debt we owe J.E.B. Stuart or Nathan Bedford Forrest that needs to be remembered, and if they are put away we will become more morally consistent, not less, in how we think about that chapter in our past.
https://www.nytimes.com/2020/07/01/books/review/the-hardhat-riot-david-paul-kuhn.html?action=click&algo=bandit-all-surfaces_desk_filter&block=editors_picks_recirc&fellback=false&imp_id=7343021&impression_id=542662811&index=0&pgtype=Article®ion=ccolumn&req_id=570859439&surface=home-featured