The assassination of Julius Caesar, artist's rendering |
Gaius Julius Caesar
was assassinated on March 15, 44 BCE, in what is today Rome’s Largo di Torre
Argentina, a favorite tourist site and playground for cats. In the guest post that
follows, philosophy professor Raymond Angelo Belliotti asks whether the assassination
was a moral act, subjecting the murder to 7 moral criteria. Dr. Belliotti is
Distinguished Teaching Professor of Philosophy at the State University of New
York at Fredonia. He is the author, among other books, of Good Sex:
Perspectives on Sexual Ethics, and Happiness Is Overrated. This
essay is drawn from his Roman Philosophy and the Good Life (Lanham, MD:
Lexington Books, 2009).
Largo di Torre Argentina |
- The tyrant has systematically transgressed
against the common good
to vote for most public officials, the middle class had greater opportunity to attain public office. At his death, Caesar’s generosity to citizens contrasted starkly to the avarice that most unadulterated tyrants embodied.
Caesar |
- The assassination will advance
the common good
The conspirators, stunningly naïve,
were convinced that the death of Caesar would automatically resuscitate the
Roman republic. The assassins were so tone deaf to social reality that they
never considered that the political liberties of the Roman aristocracy did not define liberty as such. They never entertained the possibility that middle class,
poor, and disenfranchised people might have interests other than their own.
The reason
the assassins did not more carefully plan the aftermath of Caesar’s death was that they were sincerely convinced all right-thinking Romans desired
precisely what they did. The conspirators harbored a good faith – but deluded –
belief that once their deed was understood to be spawned from lofty
aspirations, the Roman citizenry would rally to their cause. No plan to
reestablish the republic was necessary, they assumed, because there would be no
serious opposition.
A return to the old ways – the
critical goal of the conspirators – would not have served the interests of all
citizens equally. The failure of the conspirators to grasp this, even dimly,
invites the accusation that they were culpable for their political
insensitivity to social reality.
- Assassination is a last resort
assassinating a government leader: the opposition might have asked for a conference with Caesar, presented him a list of grievances, implored him to arrive at an accommodation with the optimates in the senate, and negotiated in the spirit of compromise. They did not. Perhaps they were right not to bother. Caesar was embarking on his Parthian campaign a few days after the Ides of March. Time was short. If the campaign proved successful, his standing would be enhanced, his political power amplified, and any motivation to negotiate gone. Postponement of the plot would increase the chances of exposure, decrease the possibilities for success, and permit Caesar’s political position to strengthen. Hence the conspirators understood they had to act prior to March 18, 44 BCE, the date of Caesar’s scheduled departure. Thus, the assassination did not violate the requirement that from a practical standpoint the murder must be a last resort.
Even if one were to assume the changes sought by the assassins would unambiguously benefit everyone, these changes were not likely. The republic was not going to rise spontaneously from Caesar’s ashes; that was foreseeable in 44 BCE, at least by those not blinded by their class interests, romantic dreams of redemption, or personal vendetta.
The death
of a relatively mild autocrat often results in a worse state of affairs. The
result here was 13 years of renewed civil war that devastated the Roman world,
doomed the republic, and ushered in centuries of emperors.The conspirators had
failed to address the most daunting obstacle blocking political change, the problem
of transition: how does a revolution or assassination, if successful, then
nurture the political structure its instigators prize?
In sum, the view that the
assassination produced a positive balance of good over evil is unpersuasive.
- The assassination flows from
morally acceptable motives
Brutus |
History has
been less kind to Cassius. That Cassius despised Caesar is uncontested. Moreover, Cassius was tougher, more
aggressive, and prouder than Brutus. He treasured his dignitas as profoundly as did Caesar himself. Yet he too was an
aristocratic patriot in the Roman tradition, inspired by the heroic sagas of
his youth. He was forged from harder steel than Brutus, but the two men shared
political vision.
The
requirement that assassination is morally justified only if the motives of the
perpetrators are appropriate and grounded in reality must not be upgraded to a
demand that the motives be pristine and uncontaminated. Viewed from the prism
of their aristocratic mindset and Roman socialization, the main conspirators
against Caesar do not clearly flunk this test. Their motives were mixed, but
such is the case in all tyrannicides.
Lacking firearms which would
have rendered the deed quicker and less traumatic, the most
obvious alternative
to a dagger attack was poison. Poison, though, was risky. Slow to act, easy to
detect, and susceptible to antidotes, it was an unreliable method of killing.
Poisoning an intended victim also involved wider subterfuges which might be
exposed. Death by dagger was surer and swifter where access to the target was
assured. Accordingly, I conclude the assassins met this
“least-wicked means” requirement.
Stabbed 23 times. Gratuitous suffering? |
In sum, the assassination was not justified
Judgmental Dante |
Surely the two main conspirators deserve a lesser retribution: To sizzle in hell’s fires until Caesar, with his mercy strained, grants a reprieve.
Raymond Belliotti
P.S. RST recommends Bo Lundin's story of the one-eyed cat of Torre Argentina.
1 comment:
jus·ti·fied ˈjəstəˌfīd/ adjective having, done for, or marked by a good or legitimate reason. The assassination of Brutus was justified for a couple of reasons. The assassination was justified for a couple of reasons. The first, because Caesar went against Ancient Greek and Roman beliefs throughout his term. Also, Caesar was changing the government to dictatorship, which was against the people’s values.
To begin, Julius Caesar declared himself a god. Nonetheless, this went against Ancient Roman and Greek values because gods are gods, and people are people. They are discrete. An online article expounds, “42 BCE: The Senate declared Julius Caesar a god in the Roman religion.” Although this excerpt says Senate, the real decision was made by Caesar himself, because back then the senate was decided by the ruler. Ergo, the senate usually supported the emperor and his/her wishes because they were blinded by their superiority over the average person (s).
Additionally, Caesar was changing the form of government. PBS states, “Caesar scored some early victories and, by 46 BC, was dictator of Rome.” This shows that after Caesar defeated a number of troops, he was named dictator. Previously the empire had an emperor, therefore also having other parts of government that had input on the decisions that were made. The senate might have felt threatened by this sudden change of directorate. Thus, resulting in the assassination.
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