One of the oddities of the gun-control debate—apart from ours being the only country that really has one—is that the gun side basically gave up on serious arguments about safety or self-defense or anything else a while ago. The old claims about the million—or was it two million? It kept changing—bad guys stopped by guns each year has faded under the light of scrutiny. Indeed, people who possess guns are almost five times more likely to be shot than those who don’t. (“A gun may falsely empower its possessor to overreact, instigating and losing otherwise tractable conflicts with similarly armed persons,” the authors of one study point out, to help explain that truth.) Far from providing greater safety, gun possession greatly increases the risk of getting shot—and, as has long been known, keeping a gun in the house chiefly endangers the people who live there.
And so the new arguments for keeping as many guns as possible in the hands of as many people as possible tend to be more broadly fatalistic, and sometimes sniffily “cultural.” Ours is a gun-ridden country and a gun-filled culture, the case goes, and to try and change that is not just futile but, in a certain sense, disrespectful, even ill-mannered. It’s not just that Mayor Bloomberg’s indignation is potentially counter-productive—basically, his critics suggest, if not so bluntly, because a rich, short Jew from New York is not a persuasive advocate against guns. It’s that Mayor Bloomberg just doesn’t get it, doesn’t understand the central role that guns play in large parts of non-metropolitan American culture. What looks to his admirers like courage his detractors dismiss as snobbishness.
And so the real argument about guns, and about assault weapons in particular, is becoming not primarily an argument about public safety or public health but an argument about cultural symbols. It has to do, really, with the illusions that guns provide, particularly the illusion of power. The attempts to use the sort of logic that helped end cigarette smoking don’t quite work, because the “smokers” in this case feel something less tangible and yet more valued than their own health is at stake. As my friend and colleague Alec Wilkinson wrote, with the wisdom of a long-ago cop, “Nobody really believes it’s about maintaining a militia. It’s about having possession of a tool that makes a person feel powerful nearly to the point of exaltation. …I am not saying that people who love guns inordinately are unstable; I am saying that a gun is the most powerful device there is to accessorize the ego.”
It’s true. Everyone, men especially, needs ego-accessories, and they are most often irrationally chosen. Middle-aged stockbrokers in New York collect Stratocasters and Telecasters they’ll never play; Jay Leno and Jerry Seinfeld own more cars than they can drive. Wine cellars fill up with wine that will never be drunk. The propaganda for guns and the identification of gun violence with masculinity is so overpoweringly strong in our culture that it is indeed hard to ask those who already feel disempowered to resist their allure. If we asked all those middle-aged bankers to put away their Strats—an activity that their next-door neighbors would bless—they would be indignant. It’s not about music; it’s about me, they would say, and my right to own a thing that makes me happy. And so with guns. Dan Baum, for instance, has an interesting new book out, “Gun Guys: A Road Trip.” His subjects, those gun guys, are portrayed sympathetically—they are sympathetic—and one gets their indignation at what they see as their “warrior ethic” being treated with contempt by non-gun guys. (That’s, at least, how they experience it, though where it matters, in Congressional votes, there is little but deference.) As Baum points out, gun laws are loose in America because that’s the way most Americans want it, or them.
But though you’ve got to empathize before you can understand, understanding doesn’t entail acceptance. Slavery, polygamy, female circumcision—all these things played a vital role at one time or another in somebody’s sense of the full expression of who they are. We struggle to understand our own behavior in order to alter it: everything evil that has ever been done on earth was once a precious part of somebody’s culture, including our own.
We should indeed be as tolerant as humanly possible about other people’s pleasures, even when they’re opaque to us, and try only to hive off the bad consequences from the good. The trouble is that assault weapons have no good consequences in civilian life. A machine whose distinguishing characteristic is that it can put a hundred and sixty-five lethal projectiles into the air in a few moments has no real use except to kill many living things very quickly. We cannot limit its bad uses while allowing its beneficial ones, because it has no beneficial ones. If the only beneficial ones are the feeling of power they provide, then that’s not good enough—not for the rest of us to be obliged to tolerate their capacity to damage and kill. (And as to the theoretical tyrannies that they protect us from: well, if our democratic government and its military did turn on us, that would surely present a threat and a problem that no number of North Dakotans with their Bushmasters could solve.)
In a practical sense, we’ve been reduced to arguing about marginal measures—a universal background check, which might still become law; an assault-weapons ban, which seems to have been put aside. There is, let it be said, another cultural argument to be made here about both. Though gun violence remains shockingly common in America, gun massacres, of the kind that took place in Newtown or, before, in Aurora (remember that? A while ago now, though this week the shooter appeared in court) and that are dependent, in some ways, on the speed and scope of assault weapons, are still statistically rare. If one is playing the odds, there really isn’t any reason to be frightened for your children each time you drop them off at first grade, though parents feel that fear anyway. They might have more to worry about from the gun in the closet, or the person who will still be able to get a gun legally. That’s true about lots of things. It’s even truer about terrorism, for instance. Yet, rather obviously, we spend a lot of money, and go through many airport contortions, to protect ourselves from what is, rationally considered, a minute threat.
That we do so is not unreasonable. Though, from a cold-blooded accounting point of view, we might be able to survive many more 9/11s, the shiver that one feels writing that sentence reveals its falseness. The nation might survive it, but we would not, in the sense that our belief in ourselves, our feeling for our country, our core sense of optimism about the future, would collapse with repeated terrorist attacks. And so it is with gun massacres, whether in Aurora or Newtown or the next place. Our sense of what is an acceptable and unacceptable risk for any citizen, let alone child, to endure, our sense of possible futures to consider—above all, our sense, to borrow a phrase from the President, of who we are, what we stand for, the picture of our civilization we want to look at ourselves and present to the world—all of that is very much at stake even if the odds of any given child being killed are, blessedly, small. Laws should be designed to stop likely evils; it’s true, not every possible evil. But some possible evils are evil enough to call for laws just by their demonstrated possibility. There are a few things a society just can’t bear, and watching its own kids killed in the classroom, even every once in a while, is one of them.
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