In the Western world, concepts like justice and virtue are thought about as objective things, as if they have been handed to us by God. You cannot have personal justice as it is a thing that exists independent of you. You can have personal virtue, but that just means you voluntarily abide by a set of objective rules. The modifier in that phrase is for emphasis rather than to shift the meaning of the word. To be a virtuous person is to live by a set of rules that apply to all individuals individually.

This is most obvious in the way we use the word justice. It is often treated like a god that must be made happy or bad things will happen. The internet is full of videos where an idiot is breaking the law in a flagrant and gratuitous way only to come to a bad end by his own hand. The popularity of these videos is due to the notion that this proves justice will always be served. Justice is like a ledger and in the end, both sides of the ledger must sum to zero or else.

Justice is the great balance between right and wrong. There are things that are right and things that are wrong. If you do something wrong, like break the law, then the needs of justice say you must be punished. It is not the cops or the prosecutor or the judge punishing you because they are upset by your actions. They are punishing you because justice demands it. They may even have sympathy for you, but justice is justice and criminals have to be punished.

Something similar exists with virtue. The virtuous person abides by the rules of society and maybe the tenets of his religion. Our sense of virtue in the West is a very republican one in that it is based on your relationship with the social systems, not how you serve your family, your community, or your people. The virtuous person adheres to the rules and defends the institutions without regard to personal consideration. It is why every politician claims to be a public servant.

Of course, the word “public” is entirely impersonal. The reason you never hear a politician say he serves his people is there is no sense of a people. There is the public, this abstract collection of individual economic units, who have nothing more than a transactional relationship with one another. In this way, the public servant is not serving real flesh and blood people, but an implementation of them. The public is the interface for whatever lies behind it.

This was not always the case in the West. Justice, for example, was a personal matter for pre-Christian people. If a guy in the next village killed one of your people, justice required you to kill him or one of his people. On the other hand, your people might decide that it is not in their interest to exact revenge this way. Instead, they decide to kill the cattle of the other village. Justice was both a personal and collective concept that was only loosely tied to universal concepts.

In Germanic societies, they had trial by combat. In a dispute between two people, justice would be determined by the two parties fighting it out. The idea was not that the gods would pick the winner in the name of justice, but that justice was a personal thing to be imposed on others. It was not the duty of the ruler to sort this out for the two parties in a dispute. His job and that of society was to set the conditions for the two sides to figure this out for themselves.

When it comes to virtue, the reverse was the case. The measure of you as a person was not against an objective set of rules for individuals, but wholly in the context of you as the member of a people. You see this in Homer where the heroes perform great deeds on behalf of their people. The Norse legends have similar tales. Virtue was all about your service to your people. It was simply impossible to be a virtuous man without contributing to the defense and prosperity of your people.

This is why exile loomed so large. Death was a terrible end because you were forever exiled from your people, so you could no longer serve them. Exile was the next worst for the same reason. It also brought the torment of living with the fact that you are denied the opportunity to serve your people. Virtue was defined by you fulfilling your potential in service to your people, so it was simply impossible to be virtuous outside the context of you as a member of a people.

There are still some flickers of this sense of virtue in the modern age. Men who volunteer for the army are thanked for their service. Military honors are often tied to selfless commitment to fellow soldiers under duress. We have parades for cops who get killed chasing criminals. Again, politicians call themselves public servants so they can pretend to be virtuous. All of this, however, is limited to a narrow space of life and measured against a universal standard of justice.

This contrast in the old views on virtue and justice with the modern views is obvious when you look at the current war between the Jews and Arabs. Hamas committed an atrocity against the Jews because their justice demanded it. The Jews are the enemy of their people and justice demands they strike at their enemies. The men who no doubt volunteered for the mission will be celebrated, because they accomplished a great feat in the war against the enemy of their people.

For their part, the Jews are following the same path. Twitter was full of Jewish commentators demanding vengeance. They were not demanding justice in the way in which modern Western people think of it. Look at how Washington reacted after the 9/11 attacks. The promise was to go after the people responsible. George Bush did not promise to carpet bomb Kabul. Jews around the world and the Jewish government are promising to exact vengeance on the people of Gaza.

The contrasting views on virtue are also obvious on the Jewish side. Diaspora Jews conflate their sense of virtue, which is service to their people, with the Western sense of virtue and demand you give over everything to their fight with one of their ancient enemies in the Levant. A similar mindset drives the neocon demand that the West risk nuclear war in the Ukraine. Note that they speak of Russians as the enemy, not the Russian state or the current form of government.

That last bit is vital to grasping the differences. The sanctions regime was specifically aimed at the Russian people. The hope was that sanctions would collapse the economy and throw the population into starvation. We see the same thing happening with Gaza, as the IDF bombs residential areas. In both cases, the point is to harm the people, holding them responsible, not specifically their leaders. In both cases, it is assumed the leaders are acting in service to their people.

It is tempting to think that modern Western views on virtue and justice are superior to these older forms, but there is much to favor in what we see in the Levant. If the Palestinians adhered to Western views, they would no longer exist as a people, at least not in the Levant. Most would have fled to new lands and lost their identity. The Jewish people would have gone away a long time ago. Their old school views of virtue and justice have allowed them to exist in the most hostile places.

The test of these two outlooks is happening within the West. As non-European people flood into the West, bringing their Bronze Age mindset on virtue and justice, they are challenging Europeans and their universalist and individualist mindset. Will the former naturally give way to the latter or will the latter have to be imposed by force on the former and is this even possible within the framework of the latter? Will Europeans just have to return to their old ways to preserve themselves?

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