Winston Vs Eichmann: Our Individual and Institutional Question
/Winston Vs Eichmann: Our Individual and Institutional Question
By Peter Marina, Ph.D.
"My house shall be called a house of prayer, but you have made it a den of thieves."
While the above quote derives from the biblical Jesus expressing displeasure at the corruption and commercialization of religious practices within a sacred institution, the same can be applied to all our societal institutions. Perhaps we can say, “Our institutions shall be called a place of righteousness, but you have made it a den of thieves.”
Paul Tillich, prominent existential theologian and philosopher, wrote that all institutions are inherently demonic. This symbolic term “demonic”describes how our institutions embody the destructive tendencies and distortions of human life and meaning.
As Chris Hedges reminds us, American theologian and public intellectual Reinhold Niebuhr argued that institutions, composed of fallible humans, are incapable of achieving the same level of morality as individuals who retain the potential to struggle for integrity and righteousness.
While we know those who sit in the highest ranks of our institutions make up a den of thieves, what about the rest of us who occupy roles within these institutions?
I’ve observed two ideal types of individual behaviors within institutions.
The first is Adolf Eichmann, a Nazi bureaucrat and key architect of the Holocaust. The second is George Orwell’s main protagonist in 1984, Winston Smith. He was a compliant cog in Big Brother’s propaganda machine. The existential question is “Am I more like Eichmann or Winston?” First, a quick review of each prototype.
Major characteristics of Eichmann’s personality based on his portrayal by Hannah Arendt:
1.Bureaucratic mindset, conformity and obedience: Eichmann embodied a bureaucratic mindset, focused on carrying out orders and adhering to established procedures rather than reflecting on the moral implications of his actions. His obedience to Nazi ideology and hierarchy led him to commit horrific acts without moral hesitation.
2. Lack of introspection: Eichmann displayed an inability to engage in introspection. He did not critically examine his own role in genocide and instead viewed himself as merely a cog in the bureaucratic machine.
3. Banality of evil: This phrase, coined by Arendt, describes Eichmann's actions and mindset — the mindset that his participation in genocide was not driven by malice or sadism but rather by mundane conformity to social norms and everyday routines. Despite the monstrous nature of his crimes, he was outwardly normal and ordinary in both appearance and behavior.
4. Superficiality and lack of empathy: Eichmann lacked deep empathy or understanding for the suffering of his victims. He viewed Jews and other targeted groups as mere abstractions, detached from the human reality of their suffering.
5. Rationalization and self-delusion: Eichmann rationalized his actions and portrayed himself as a mere functionary following orders, rather than taking personal responsibility for his role in the institution’s evil.
Major characteristics of the personality of our second character, Winston Smith:
1. Outer conformity: Despite his rebellious thoughts and desires, Winston outwardly conformed to the expectations of the Party by performing his job in the Records Department of the Ministry of Truth, where he altered historical records to fit the Party's narrative.
2. Survival instinct: Winston's compliance to his job can be seen as a survival instinct, as he understood the consequences of non-conformity and the dangers of defying the Party.
3. Ambivalence and inner conflict: While Winston carried out his job duties, he felt a sense of ambivalence and inner conflict. He despised the Party's propaganda and manipulation of truth but recognized the necessity of complying with it to avoid detection. As he engaged in activities that went against his beliefs, hewas forced to make moral compromises.
4. Compartmentalization: Winston compartmentalized his actions, separating his outward conformity from his inner rebellion. He rationalized his compliance as a necessary evil while maintaining rebellious thoughts and desires in secret.
5. Fear of the system's power: His outward compliance serves as a symbol of the Party's power and control over its citizens, illustrating how even those who harbor rebellious thoughts are coerced into submission through fear and manipulation.
Who are you? Better yet, who do you want to become? Since we possess human agency to go against our unruly biological, instinctual tendencies — as well as the norms of our institutions — we can strive to become better than both these characters and our institutions.
This is essential, perhaps more so than in any other institution, for those who work in law enforcement and the criminal justice system.
Can you think independently, above the bureaucratic mindset?
Can you develop introspection and think about the moral consequences of your job? Can you look beyond the logic of what is acceptable in your institutional roles and behaviors?
Can you become a genuine person and develop empathy to see the actor’s point of view? Can you fully become aware of their subjectivity?
Can you rise above the mundane and become a hero who serves others? Can you move beyond conformity to social norms and bureaucratic routines?
Can you refuse to engage in rationalization and self-delusion (“I’m just doing what I’m told”) and instead take responsibility for your actions?
Can you think past the survival instinct and stand up to power and authority, and refuse moral compromises, despite the personal consequences?
Can you overcome fear of the system's power, refuse moral compromise, and stand up to the den of thieves within your institutions?
Jesus cleansed the Temple in Jerusalem, overturning the tables of money changers and driving out those who were buying and selling, expressing his sense of disquiet at the commercialization of religious practices within the sacred space. Our society is composed of institutions which, theoretically, embody our subjectivity (human soul and essence) objectified into an external reality that is supposed to serve the interests of all our brothers and sisters. Perhaps we need to remain strong, independent and courageous so that we, too, can drive out the thieves from the den of our corrupted institutions.
Dr. Peter Marina is a sociologist and criminologist at the University of Wisconsin – La Crosse. Along with his father, (retired) Lieutenant Pedro Marina, he teaches human rights policing to law enforcement professionals throughout the United States. He is author of the Human Rights Policing: Reimagining Law Enforcement in the 21st Century with Routledge Press (2022).
