A conservative activist was assassinated this fortnight, and before the country had finished absorbing the horror, the horror had already been converted into something else, a promise of retribution, a naming of enemies, a demand that a whole side of the political spectrum be held to account for the bullet. The speed of that conversion, from a killing to a hunt, is worth stopping over, because it is the same mechanism I have watched operate after killings on the other side, and its sameness across the partisan divide is precisely what makes it worth understanding rather than merely joining. The machine does not care whose corpse feeds it. It runs the same either way, and knowing how it runs is the only defence against being run by it.
René Girard spent his life on this single insight, and our fortnight is a textbook of it: that human communities, under the unbearable tension of a shock, reach almost automatically for a scapegoat, that the killing or the crisis generates a surplus of fear and rage that the community cannot hold, and that it discharges this surplus by fixing upon a guilty party, usually a group already marked as other, whose punishment promises to restore the broken order. The scapegoat mechanism, Girard insisted, feels from the inside exactly like justice; the community does not experience itself as choosing a victim but as identifying the real culprit, and the conviction of righteousness is the mechanism working, not evidence against it. What we are watching after this assassination, the instantaneous leap from a single killer to a collective enemy who must now pay, is the mechanism in its purest political form: the death is real, the grief is real, and the surplus of anguish is being discharged, as it always is, onto a category, in the felt certainty that this is not scapegoating but accountability.
Here the honest counterargument must be made, and I refuse to skip it, because on this one the other side has a real point and pretending otherwise would be exactly the dishonesty I am warning against. Words do have consequences; a political culture that dehumanises its opponents, that calls them evil and enemies and existential threats, does contribute to a climate in which some unstable person eventually acts, and to wave that away with "you cannot blame speech for a lone gunman" is too easy, because speech shapes the world the gunman lives in. I hold this. Rhetoric is not innocent, and a movement that spends years painting a target should not be wholly surprised when someone fires at it. But notice the distance between "our poisoned discourse bears some diffuse responsibility for a climate" and "these specific enemies are guilty of this specific killing and must now be made to pay," because that distance is exactly the ground the scapegoat mechanism crosses at a sprint, converting a genuine and shared and uncomfortable truth about collective climate into a targeted license against named opponents, which is a different thing entirely and a dangerous one.
I have a particular reason to distrust this machine, and it is not neutral of me to admit it: my own people have been the scapegoat more times than I can hold, the available category onto which a shocked society discharged its surplus of fear after a killing, so that the crime of an individual became the guilt of a faith and the punishment of a community. I have watched the felt-certainty of justice descend on people who did nothing, watched a whole population made to pay for a bullet fired by one of no one, and I know from the inside how completely the mechanism disguises itself as righteousness to those it moves. So when I see the same leap performed after this assassination, I cannot cheer it even though the victim was not of my politics, because I recognise the machinery, and I know it does not stop at its first plausible target, and I know that the certainty of the people operating it is not a reason to trust it but the very sign that it is running.
The discipline this fortnight demands, and will almost entirely be denied, is the hardest one: to hold the grief and the diffuse truth about poisoned discourse together, while refusing the leap to collective retribution that feels like their natural conclusion and is in fact their perversion. Mourn the man. Reckon, honestly and on all sides, with a discourse that manufactures targets. And refuse, absolutely, the conversion of a killing into a license, because that conversion is not justice for the dead; it is the oldest human machine using the dead as fuel, and it has never once, in all of history, been fed enough to be satisfied. It only learns, each time it is fed, that it works, and comes back hungrier, for the next available someone, after the next unbearable shock.