This week, two of President Donald Trump’s top advisers, H.R. McMaster and Gary Cohn, wrote the following passage in The Wall Street Journal: “The president embarked on his first foreign trip with a cleareyed outlook that the world is not a ‘global community' but an arena where nations, nongovernmental actors and businesses engage and compete for advantage.”
That sentence is the epitome of the Trump project. It asserts that selfishness is the sole driver of human affairs. It grows out of a worldview that life is a competitive struggle for gain. It implies that cooperative communities are hypocritical covers for the selfish jockeying underneath.
The essay explains why the Trump people are suspicious of any cooperative global arrangement, like NATO and the various trade agreements. It helps explain why Trump pulled out of the Paris global-warming accord. This essay explains why Trump gravitates toward leaders like Vladimir Putin, Saudi princes and global strongmen: They share his core worldview that life is nakedly a selfish struggle for money and dominance.
It explains why people in the White House are so savage to one another. Far from being a band of brothers, their world is a vicious arena where staffers compete for advantage.
McMaster and Cohn make explicit the great act of moral decoupling woven through this presidency. In this worldview, morality has nothing to do with anything. Altruism, trust, cooperation and virtue are unaffordable luxuries in the struggle of all against all. Everything is about self-interest.
We’ve seen this philosophy before, of course. Powerful, selfish people have always adopted this dirty-minded realism to justify their own selfishness. The problem is that this philosophy is based on an error about human beings and it leads to self-destructive behavior in all cases.
The error is that it misunderstands what drives human action. Of course people are driven by selfish motivations — for individual status, wealth and power. But they are also motivated by another set of drives — for solidarity, love and moral fulfillment — that are equally and sometimes more powerful.
People have a moral sense. They have a set of universal intuitions that help establish harmony between peoples. From their first moments, children are wired to feel each other’s pain. You don’t have to teach a child about what fairness is; they already know. There’s no society on Earth where people are admired for running away in battle or for lying to their friends.
People have moral emotions. They feel rage at injustice, disgust toward greed, reverence for excellence, awe before the sacred and elevation in the face of goodness. They yearn for righteousness. They want to feel meaning and purpose in their lives, that their lives are oriented toward the good.
By treating the world simply as an arena for competitive advantage, Trump, McMaster and Cohn sever relationships, destroy reciprocity, erode trust and eviscerate the sense of sympathy, friendship and loyalty that all nations need when times get tough. By looking at nothing but immediate material interest, they turn America into a nation that affronts everybody else’s moral emotions. They make our country seem disgusting in the eyes of the world.
George Marshall was no idealistic patsy. He understood that America extends its power when it offers a cooperative hand and volunteers for common service toward a great ideal. Realists reverse that formula. They assume strife and so arouse a volley of strife against themselves.
I wish McMaster was a better student of Thucydides. He’d know that the Athenians adopted the same amoral tone he embraces: “The strong do what they can and the weak suffer what they must.” They ended up making endless enemies and destroying their own empire.