this post was submitted on 22 Sep 2023
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Exactly. Every change to the world order has people in favor and against, and can have a multitude of effects deep into the future. If one carefully considers them, one can subjectively label some change as good, some as bad, a few violence justified, most condemnable. But setting some arbitrary point in history as the stop point is unsound from a justice standpoint.
My POV is that old events whose participants are dead stop being relevant for future moral actions. We should prefer justice for the living as opposed to justice for the already dead.
But those events have consequences for the living right now. If you're in poverty while someone else is rich because their ancestors stole from yours, then the current situation is unfair. You could of course simply equate all past actions to a sort of "ambient" condition, presumably outside the realm of ethics, but that would not necessarily have the effect of negating them:
The problem is that it's all a huge "what if" amenable for any narrative you want. In the end it provides justification for the never ending cycle of violence on people having no personal guilt.
Forcing people to be responsible for more than their immediate actions (e.g., also for guaranteeing other people's rights, justice for everybody, etc.) is only concerned with what people should be expected to do. A cycle of violence is not any more justified than it would be in any other situation. For example, I can use violence to defend myself from immediate aggression; if I include an unjust status quo in my reasoning, then I might also use violence to free myself from the consequences of past violence, but that would not create a "cycle" wherein a stable, nonviolent state cannot be reached, since every "allowed" instance of violence would still only be associated one-to-one with an equivalent instance of "disallowed" violence.
I'll give a more concrete example. If someone is trying to rob me, let's suppose it is lawful to use threats to protect my personal property. Now, if my family's wealth was robbed long ago, I would have a right to recover it, and whoever has it now would have an obligation to return it. If they refuse, then they are essentially under the same ethical case as if they were directly robbing it from me, so it would be lawful for me to threaten them too. If they escalate, that would be unethical, so it is simply impossible to justify any cycle of violence.
What you're saying is that children should carry the responsibility for the acts of their ancestors.
Who's the judge of whether it's "allowed" violence? If we say that the status quo of Franco-German relationship is built on the past injustice, and that this should be fixed, who will count all the past centuries of wars and massacres and calculate the outstanding balance?
Because if you let it both sides do it for themselves, then they both will naturally come to the conclusion that they've been unjustly treated and that the other side has to pay for that. In the end it will be the stronger one, not the morally correct one, who wins. For a time, then the sides will switch => cycle of violence is IMHO unavoidable if you hold the opinion that past sins are never forgotten.
History is basically never so nicely clear-cut. I mean, have you studied your family tree and made sure that all of that family wealth was gathered via perfectly moral means? What if it turns out that your grand grandfather was a soldier who brought home some gold of dubious origins?
No. I'm not saying that at all. I'm saying that people carry the responsibility to choose against unfairness if they have a choice. Whether the unfairness was created by your ancestors or someone else's is irrelevant. If you are in an unfair position thanks to past unfair acts, and you can choose to let go of that position (or do some other action) to remove that unfairness from the world, then you should. Or, put otherwise, you don't "deserve" that position, because it was attained unfairly.
Well, I'm just stating that forgetting the past is not a good ethical standpoint. It is reasonable to believe it's at least a practical one, and maybe it's interesting to reason about the role it should have in lawmaking, resolving conflicts on a case-by-case basis, etc., but that is far from applicable in this case, or in general. I find no reason to use that simplification (which gives different outcomes) unless we're in a situation where it's become really difficult to reach consensus.
Then I would have the obligation to act according to it (return it, etc.). I would still have the right to get that wealth back, but then I would be forced to do something with it.
Anyway, I think I might be overexplaining and making it way more complicated than necessary. Everything I said can be summarized as follows: people have the right to not be affected by anything outside their control. Managing to provide that right is equivalent to effectively deleting the effects of every past and present unfair action. For example, if you properly redistribute wealth, then all of this family wealth robbery stuff simply fades away over time, as redistribution favors differences of recent origin and smooths out older variations.