American Exceptionalism and False Dichotomy: Analysis of Robocop (2014), part II

part 1, the Robocop (2014) Story


Lethal Drone issues broached in Robocop (2014)

The anti-drone perspective of Robocop is palpable and perhaps a bit too heavy-handed in message delivery. The style of the film is undeniably didactic and the tone similar to a story one might see on Lifetime television. I happen to agree with the main criticisms of the film but believe that the important points would have been more persuasive to viewers if they had been approached with a bit more subtlety.

The film is highly critical of the military-industrial-congressional-media-academic-pharmaceutical-logistics complex and pokes fun at the mainstream media in addition to the greed of global corporations involved in the weapons industry. Even the use of drugs (in this case to modify dopamine levels) is treated briefly. But does the film effectively address the most fundamental problem with lethal robotic technology?

The real problem underlying all of the catastrophe to which cyborgs could give rise is that all robots are ultimately programmed by human-all-too-human beings, some of whom will invariably be corrupt. Robocop suggests as much by mentioning the corruption among the police force and also politicians, but it does not press the point. The blanket assumption underlying the use of the cyborgs is that threats can be facilely distinguished from non-threats. It’s a longstanding George W. Bush false dichotomy: “You’re either with us, or you’re with them.” Nowhere is the simplistic quality of such an assumption better illustrated than in the current war raging in Syria.

The drone wars have been carried out under the false assumption in “The World According to George W. Bush”, that “the friend of my enemy is my enemy.” Associates become defined in this way as fair game for slaughter, when in fact they may be completely devoid of any intention to harm any other human being. If nothing else positive arises from the quagmire in Syria, perhaps people will finally come to see that the enemy of my enemy is not my friend. The friend of my enemy is not my enemy. The enemy of my friend may or may not be my enemy. It’s not black and white at all.

When people are scanned by the cyborg-man to determine whether they are threatening or nonthreatening, the decision is binary: there is no gray area. People holding weapons are deemed threatening. People with criminal records are deemed threatening. The problem with assuming that every person with a weapon is a threat is seen in the decision by US administrators to label all military-age males in “hostile” areas combatants and fair targets for Hellfire missiles launched by lethal drones. Many people have been destroyed in the Federally Administered Tribal Areas (FATA) of northwestern Pakistan for the “crime” of bearing weapons, in other words, of being potentially threatening, even when no US national is anywhere near them. This is a wholesale license to kill people on the basis of demographics and a recipe for genocide.

Decisions such as these, how to define rules of engagement (ROE), whom to kill and whom to let live, are made by human beings. When the decision makers are rewarded for their dead-terrorist tallies, they may loosen the criteria for what constitutes a legitimate target. If there are no “high-value” named targets available, then they may cast about for other people to kill. That appears to have been the origin of the practice of “crowd killing” and also “signature strikes”, where groups of people whose identities are unknown are dispatched for their “suspicious” behavior patterns, said to match those of a disposition matrix of known terrorists.

The problems become even worse when the government is killing its own people using lethal drones, as has already occurred now in both Pakistan and Nigeria. Robotic technologies can be used to suppress dissent and to oppress people by forcing them to conform. They can also be used to kill at the caprice of whoever is in charge of the robotic systems. These are powers already presumed by political leaders in their use of military weapons abroad. What would society be like, were the drone warriors provided with the same power to kill with impunity at home as they wield overseas?

We have already witnessed some of what can happen in the Drone Age. Terrorists are said to have associates, who are claimed by drone program administrators to be fair game for slaughter, despite the evident fact that some of the associates turn out to be people who are more demographically than morally similar to terrorists.

Most of the people annihilated by Predator drone under the authorization of President Obama and his administration (usually the decisions are delegated to others, such as CIA director John Brennan) have been very unlike the clever mastermind of the attacks of September 11, 2001. They may share Osama bin Laden’s skin color. They may dress similarly, and they may even despise the US government, given its endless incursions into other nations and its blanket assertion of the right to kill anyone anywhere at any time and for any reason. Do all people who oppose the hovering over their head of lethal drones or the occupation of their country by foreign invaders deserve to be razed from the face of the earth? Presumably US citizens do not believe that they themselves deserve to die for holding such a view!

This point about double standards is made effectively in Robocop (2014). What’s good for the goose (Iran) is good for the gander (USA). Or maybe it’s just as wrong to subject Iranians to scanning by cyborgs as it would be to do to Americans. This is a more general critique of “American Exceptionalism”—better known as “hypocrisy” to people living far from US shores. We have reached a disturbing turning point in history, where death is being sought as an end in itself in places where there are not even any soldiers on the ground to protect. The specter of this sort of lethal obsession being applied in the homeland is too awful to contemplate.

Yet precisely this nightmare is imposed on the people of other countries by the US government and is paid for by its citizens. The official story told of what is being done is packaged in anodyne terms and used as rhetorical fodder by politicians, who paint themselves as strong for “defending” the country through supporting the use of drones abroad, oblivious as they are to the fact that the people of other countries are no different in moral essence than are the people of the United States. If we oppose the use of lethal drones in our own civil society, then we should oppose their use in civil societies abroad as well.


For more information and related criticism, see We Kill Because We Can: From Soldiering to Assassination in the Drone Age, Chapter 8: From Conscience to Oblivion; Chapter 10: Death and Politics; Chapter 11: Death and Taxes; and Chapter 12: Tyrants are as Tyrants Do