Sanction of the Victim
The “sanction of the victim” is the willingness of the good to suffer at the hands of the evil, to accept the role of sacrificial victim for the “sin” of creating values.
Then I saw what was wrong with the world, I saw what destroyed men and nations, and where the battle for life had to be fought. I saw that the enemy was an inverted morality—and that my sanction was its only power. I saw that evil was impotent—that evil was the irrational, the blind, the anti-real—and that the only weapon of its triumph was the willingness of the good to serve it. Just as the parasites around me were proclaiming their helpless dependence on my mind and were expecting me voluntarily to accept a slavery they had no power to enforce, just as they were counting on my self-immolation to provide them with the means of their plan—so throughout the world and throughout men’s history, in every version and form, from the extortions of loafing relatives to the atrocities of collectivized countries, it is the good, the able, the men of reason, who act as their own destroyers, who transfuse to evil the blood of their virtue and let evil transmit to them the poison of destruction, thus gaining for evil the power of survival, and for their own values—the impotence of death. I saw that there comes a point, in the defeat of any man of virtue, when his own consent is needed for evil to win—and that no manner of injury done to him by others can succeed if he chooses to withhold his consent. I saw that I could put an end to your outrages by pronouncing a single word in my mind. I pronounced it. The word was “No.”
Every kind of ethnic group is enormously sensitive to any slight. If one made a derogatory remark about the Kurds of Iran, dozens of voices would leap to their defense. But no one speaks out for businessmen, when they are attacked and insulted by everyone as a matter of routine. What causes this overwhelming injustice? The businessmen’s own policies: their betrayal of their own values, their appeasement of enemies, their compromises—all of which add up to an air of moral cowardice. Add to it the fact that businessmen are creating and supporting their own destroyers.
The sources and centers of today’s philosophical corruption are the universities . . . It is the businessmen’s money that supports American universities—not merely in the form of taxes and government handouts, but much worse: in the form of voluntary, private contributions, donations, endowments, etc. In preparation for this lecture, I tried to do some research on the nature and amounts of such contributions. I had to give it up: it is too complex and too vast a field for the efforts of one person. To untangle it now would require a major research project and, probably, years of work. All I can say is only that millions and millions and millions of dollars are being donated to universities by big business enterprises every year, and that the donors have no idea of what their money is being spent on or whom it is supporting. What is certain is only the fact that some of the worst anti-business, anti-capitalism propaganda has been financed by businessmen in such projects.
Money is a great power—because, in a free or even a semi-free society, it is a frozen form of productive energy. And, therefore, the spending of money is a grave responsibility. Contrary to the altruists and the advocates of the so-called “academic freedom,” it is a moral crime to give money to support ideas with which you disagree; it means: ideas which you consider wrong, false, evil. It is a moral crime to give money to support your own destroyers. Yet that is what businessmen are doing with such reckless irresponsibility.