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Summary will have three paragraphs. The first will identity the thesis of the chapter and summarize the argument it puts forth to support it. The second will critique that argument. The third will critique the chapter as a whole. Also, in the end leave a question about the chapter and no need for citations and quotation.
187Black Mirror and Philosophy: Dark Reflections, First Edition. Edited by David Kyle Johnson.© 2020 John Wiley & Sons, Inc. Published 2020 by John Wiley & Sons, Inc.19Black Museum and RightingWrongsShould We Seek Revenge?Gregory L. Bock, Jeffrey L. Bock, andKora SmithHow’d I do, Mom? All good?(Nish)In a bleak desert setting, the dulcet tones of Dionne Warwick wash acrossthe Nevada wilderness as our heroine, Nish, drives her solar‐powered caralong twisting roads and sun‐bleached vistas on her way to the BlackMuseum. “There is always something there to remind me,” the velvetvoicedsinger foreshadows. There is always something there to remind usof the wrongs of the past.Intercut with stories about how Rolo Haynes, the proprietor of themuseum, got his start in the world of pain and suffering, a story of revengebleeds through this tale of dread. Thanks to his stint at Saint Juniper’s,Rolo is now left with the role of carnival barker to the morbidly curiousseekers of the macabre. Peter Dawson’s symphatic diagnoser gathers dust,Carrie’s transplanted consciousness sits idly by (“monkey needs a hug”),and other relics of woe and dread line cabinets of curiosities.1After a bit of self‐aggrandizement, Rolo takes Nish to the main attractionof the museum. In the back, behind the velvet curtain, lies the caged, tragichologram of Clayton Leigh, weather‐girl killer. But there’s something Rolodoesn’t know: Clayton is her father, and Nish is there to get revenge for thedigital imprisonment and torture of her father, who has been forced torepeatedly relive his execution in ten‐second bursts for the pleasure ofsadistic visitors. Think of the exhibit as a life‐size replication of the Sawmovie franchise, torture porn in its purest form, made complete with funsizependant Tamagotchi keepsakes of Clayton’s suffering, recurringforever.Nish poisons Rolo with a bottle of water, attaches a brain scanningdevice to his head, and downloads his digital self into her father’s torture188 Gregory L. Bock, Jeffrey L. Bock, and Kora Smithchamber. Now Rolo is sharing a ride on Old Sparky with his former victim.Only this time, his ride won’t be limited to ten seconds. Clayton disappears,and out pops a pendant of Rolo’s electrocution. Nish drives off intothe Nevada sunset with Rolo screaming eternally from her rearview mirror.Most viewers of Black Museum likely celebrate, thinking that Rolo gotwhat he deserved. But is revenge really ever justified? Is an act of vengeancean act of justice? Let’s examine the philosophy of anger and forgiveness, aswell as some Christian and Buddhist teachings, to determine whetherNish’s quest for revenge is something we should celebrate.The Path of PaybackWe might initially think that Rolo got what he deserved and thus Nish’saction made it a “great day for justice.” But there is something disturbingabout Nish’s actions, something disconcerting about causing anyone – evilor not – to live through that kind of pain over and over. Contemporaryphilosopher, and author of Anger and Forgiveness, Martha Nussbaumwould agree.2 Nussbaum argues that, although anger and desire to see thewrongdoer suffer is a natural response to wrongdoing, it’s morally problematicbecause it too often leads down the road of payback. The road ofpayback, she says, is the road of revenge – of taking punishment into one’sown hands. And revenge is problematic for two reasons.First, it’s immoral; revenge promotes the feeling of pleasure at seeingothers suffer. This is sadism at its worst, something that we rightly condemnwhen we see it in both Rolo and Peter. Second, it’s “magical thinking.”Revenge is irrational. It’s nonsensical to think that inflicting harm on anoffender makes the situation any better. Now instead of just one injuredparty, there are two, and neither is better off. Of course, one might respondby suggesting that revenge does make the situation better: it brings the perpetratorto justice, giving them what they deserve. But according toNussbaum, in a civilized society like ours, it’s the state that should take upmatters of criminal justice. This not only helps ensure that an appropriatepunishment will be given but also allows us to focus on rebuilding ourlives. “[I]f some stranger from Sparta has hacked up your father [or torturedhis digital self], there is no need to try to work out an appropriatefuture relationship with him. What you had better do is to mourn yourfather and turn the prosecution of the murderer over to the state.”3Instead of revenge, Nussbaum argues that wronged parties should focuson what she calls “Transition Anger,” redirecting one’s anger away fromthe wrongdoer toward positive ends, channeling the energy produced bythe wrong in a transformative way toward something that is socially constructive.Someone experiencing the transition might be inspired to writeto her state representatives, raise public awareness, or start a victimsadvocacy group. Nish’s mother, for example, organized protests in responseBLACK MUSEUM AND RIGHTING WRONGS 189to Clayton’s unjust treatment. Unfortunately, as Nish explains to the poisonedRolo, her mother’s campaign lost momentum when the other protesters“got bored after a while…and moved on to the next viral miscarriageof justice.” Apparently this is why Nish didn’t follow in her mother’s footsteps;she grew impatient with the slow‐moving wheels of justice and gavein to her thirst for revenge. But, according to Nussbaum, what Nish shouldhave done is focus her transition anger in another way – perhaps, trying tochange the law.Nussbaum also considers forgiveness as a response to anger, and shedistinguishes three types. The first is transactional forgiveness, a type ofexchange that demands the wrongdoer satisfy certain conditions beforereceiving forgiveness, such as confession, contrition, or apology. Until thewrongdoer satisfies these conditions, forgiveness is withheld. Should Nishhave sought this instead of revenge? Well, it’s unclear whether Rolo wouldhave ever satisfied such conditions. If Nish allowed him to live longer, shemight have been able to force an apology out of him; then again, it’s easyto doubt the sincerity of an apology produced under coercion. Regardless,Nussbaum thinks that putting conditions on forgiveness is problematicbecause it is entangled with ideas of payback, withholding something, orusing pain to motivate repentance. Indeed, she criticizes this, calling it“moral sadism.”The second form of forgiveness – unconditional forgiveness – does awaywith conditions and freely offers forgiveness to the wrongdoer, whether ornot he has apologized. On this view, the victim and her family may still feelanger toward the perpetrator, but they work to overcome their hostilityand, at minimum, treat him humanely. For Nish, this would mean committingto letting go of her anger toward Rolo and treating him as somebodyworthy of respect – which would rule out murdering him or hanging hisscreaming digital self from her mirror as a keepsake. This kind of forgivenessis compatible with transition anger, with seeking to shut down themuseum and making sure Rolo ceases his experiments. This could eveninclude Nish working with law enforcement to prosecute him in order toprotect others. But Nish would have to learn to let go of her resentmenttoward Rolo himself.For Nussbaum, unconditional forgiveness is morally preferable totransactional forgiveness. But best of all is the third type of forgiveness:unconditional love and generosity. Why? Because transactional forgivenessis still focused backward – it is still entangled with the negative aspects ofanger and doesn’t provide the necessary material to help the injured partiesmove forward in a positive manner. Unconditional love and generosity, onthe other hand, skip the anger stage altogether and move directly toreconciliation.To illustrate the concept, Nussbaum uses the parable of the prodigal sonfrom the Gospel of Luke in the New Testament. In the parable, a rebelliousson leaves home with his inheritance and squanders it in the pursuit of190 Gregory L. Bock, Jeffrey L. Bock, and Kora Smithworldly pleasures. Once he runs out of money, he sheepishly returns home,hoping for enough good will from his father to work for him as a servant.Instead, and without the slightest sign of anger, his father runs out to greethim when he is still coming down the road. He embraces his son, clotheshim, and throws a lavish party for him. This paints a picture of a father(God the Father) who treats his children, even a wayward child, with anenduring and overwhelming love. For Nussbaum, this story presents uswith the possibility of human relationships devoid of judgment, resentment,and us versus them language – of relationships based on love, compassion,and kindness. It is difficult to imagine Nish, or anyone else,responding to such an atrocious thing being done to her father in a lovingand generous way. Yet, if Nussbaum is right, this would be the most morallypraiseworthy response.The Path of Christian LoveSimilar approaches to forgiveness can be found throughout Christianscripture. In Matthew (22:34–40), for example, Jesus says the greatestcommandment is to love God and one’s neighbor, which means to love(agapē or agapaō) everyone. To illustrate this kind of love in Luke (10:30–37), Jesus tells the parable of the good Samaritan. A man traveling fromJerusalem is attacked by robbers and is severely beaten and left to die. Acouple of travelers pass by and do nothing, but a Samaritan, whose peopleare ostracized by the Jews (the likely ethnicity of the beaten man), stops,tends his wounds, and takes him to an inn for treatment. Jesus says theSamaritan acts like a neighbor to the victim, and this is how Jesus’s followersshould act.In the Gospel of Matthew Jesus says, “Love [Agapaō] your enemies andpray for those who persecute you, that you may be sons of your Father inheaven” (5:44–45; see also Luke 7:35). God loves the whole world (John3:16) and everyone in it, so much so that the New Testament declares thathe sent his son to die for the sins of all human beings (Luke 6:35, John3:16, Ephesians 2:4), who are considered God’s enemies in their rebellion.For this reason, Christians are called to demonstrate that they are trulychildren of God by loving their enemies, as God does his. As Paul says inRomans, “Be imitators of God, therefore, as dearly loved children and livea life of love, just as Christ loved us and gave himself up for us as a fragrantoffering and sacrifice to God” (5:1–2).In order to demonstrate this kind of self‐sacrifice for one’s enemies, onemust first overcome resentment. This is Christian forgiveness: a commitmentnot to hold the wrong against the wrongdoer and a commitment tothink and feel about him the way God does – as a sinful but redeemablehuman being made in God’s image. Skipping forgiveness altogether andmoving directly to love and generosity, as Nussbaum argues, might beBLACK MUSEUM AND RIGHTING WRONGS 191what a perfectly loving God does for sinful humanity, but arguably thisisn’t easy (or possible) for sinful human beings to accomplish. Forgivenessis a process and a difficult struggle, but it’s one to which Jesus calls his followers.In Matthew 18:21–22, Peter asks Jesus how many times he mustforgive someone who wrongs him. One can imagine Peter’s surprised exasperationat Jesus’s reply: “Not seven times, but seventy‐seven times.”Based on what the New Testament teaches about loving one’s enemies,what’s the application for Nish’s situation? Agapē certainly rules out actsof revenge, right? If this isn’t already clear, Paul says so directly in Romans12:17–21: “Do not repay anyone evil for evil…Do not take revenge, myfriends, but leave room for God’s wrath, for it is written: ‘It is mine toavenge; I will repay,’ says the Lord. On the contrary: ‘If your enemy ishungry, feed him; if he is thirsty, give him something [non‐poisonous!] todrink. In doing this, you will heap burning coals [figuratively speaking] onhis head.’ Do not be overcome by evil, but overcome evil with good.”Some might point out that the Christian teaching of the wrath of Godseems to be in tension with what was said above about the love of God.Much ink has been spilled by theologians over these theological ideas, andwe’ll relegate comments on this to an endnote.4 But what’s important tonote for Nish from the Romans 12 passage is that, as angry as she is,inflicting revenge on Rolo isn’t morally permissible on Christian grounds.The Path of Buddhist CompassionIf we examine the teachings of Buddhism, we find further support for theview that taking revenge on Rolo for his wrongdoings isn’t morally justified.Two central ideas are karma and the four noble truths. Karma is acosmic law of cause and effect. According to Buddhism, all actions producepositive or negative consequences (or both), based on the intentionunderlying the action, the action itself, and the immediate effects of theaction.The first of the four noble truths of Buddhism is that life is dukkha (orsuffering, trouble, and conflict). This truth doesn’t deny that life is alsofilled with positive experiences and relationships. However, even a momentof happiness is also a moment of suffering because the moment is fleeting– no experience of happiness can last, an example of the Buddhist ideathat everything is impermanent. In addition, even when we’re happy, wecan still wish for the happiness to be more intense or wish for a satisfyingexperience to be even more satisfying.According to the Buddhist doctrine of emptiness, no binary concepts,such as right and left or up and down, are absolute. So even happy momentsaren’t fully or completely happy, and they aren’t essentially happy. This isevident in Carrie’s yearning for more interaction with Parker. Even whenshe’s enjoying seeing Parker and getting a hug from him, she’s still192 Gregory L. Bock, Jeffrey L. Bock, and Kora Smithdissatisfiedbecause she can’t express herself directly, and significant limitationsexist in merely being a passenger. In addition, she still wants to seemore of his development and maturation; she isn’t satisfied with simplywitnessing some of his childhood.Peter’s addiction to pain also helps illustrate some Buddhist concepts.He is frustrated with the impermanence and the intensity of his experiences,so he seeks additional experiences and ones with greater intensity.The doctrine of emptiness also helps explain Peter’s addiction to pain.Although we normally think of having cancer, a heart attack, or a toothbeing pulled as experiences we want to avoid, Peter enjoys them.The second noble truth is that the cause of dukkha/suffering is desire.The solution isn’t to become completely unattached by having no desiresor even preferences for any kinds of sensations and no concern for othersor the world at large. Rather, the solution is non‐attachment in the sensethat one is still actively engaged with one’s projects and relationships butdoesn’t get trapped by cravings. So, from a Buddhist perspective, Peter’sproblem isn’t that he likes pain or negative sensations per se. Rather, thecause of his suffering is his strong attachment to sensations. Likewise,Carrie is attached to Parker, while Nish and her mother Angelica areattached to getting revenge for Clayton Leigh’s suffering at Rolo’s hands.At first, it might seem that Nish and Angelica are justified in seekingrevenge. After all, Rolo is responsible for the intense dukkha/suffering ofClayton (or, at least, a digital copy of him).5 Seen from this perspective,Nish and Angelica don’t suffer as a result of wanting revenge. Instead, theysuffer because Clayton is suffering. They seem to think that their act ofrevenge will bring them peace and relieve Clayton of his perpetual torments.On this view, Rolo’s karma has simply caught up with him.Their vengeance still isn’t justified, however. Negative karma is producedby both greedy and hateful intentions, but more bad karma is producedby hateful intentions than merely greedy ones. Thus, although Rolohas produced a vast amount of bad karma by encouraging tourists todeliver countless, nearly lethal electrocutions and then making additionalkeychain souvenirs, note that Rolo was motivated far more by greed thanhatred. In contrast, Nish and Angelica are motivated by hatred. Thus, theyare unwittingly producing their own dukkha/suffering and creating badkarma by punishing Rolo.Hatred, greed, and delusion are considered to be the three kleshas orpsychological poisons or vices, according to Buddhism. These kleshas produceattachment and thus dukkha/suffering. Delusion plays a key role forNish and Angelica because it’s the mistaken belief in selves, as well as abelief in essences and permanence generally, that leads to, and reinforces,attachment. Thus, it’s because Nish and Angelica see themselves andClayton as Rolo’s victims and Rolo as the perpetrator that they thinkrevenge is justified.BLACK MUSEUM AND RIGHTING WRONGS 193However, from a Buddhist perspective, there are complex causal interrelationsbetween all things, and no one is fundamentally a victim or perpetrator.At this more fundamental level, we should see ourselves and othersnot as persons but as patterns of physical and psychological traits that aredeeply connected and related to other physical and psychological traits.Given the four noble truths of Buddhism, the appropriate attitude to taketowards all sentient beings is compassion. This fits well with Nussbaum’sview of unconditional love and kindness and with the Christian view ofagapē. In this context, a compassionate response would be one in whichNish and Angelica free Clayton without killing Rolo, causing his rebirth,and forcing the reborn Rolo to experience the pain of electrocutionindefinitely.Moreover, if what we call “Nish” and “Rolo” are fundamentally justtemporary collections of experiences, how can privileging one set of experiencesover the other or increasing the suffering of one set of experiencesbe justified? The Buddhist answer is that Nish isn’t justified in privilegingher desires for revenge over Rolo’s well‐being and that seeking to increasedukkha/suffering isn’t justified either. This isn’t to say that punishment isnever justified from a Buddhist ethical perspective. Rather, the punishmentmust be aimed at reducing dukkha/suffering and promoting the well‐beingof everyone, including the perpetrator. Punishment can promote the wellbeingof the perpetrator when it prevents that person from creating morenegative karma and when it promotes non‐attachment. Along these lines,what Rolo really deserves is compassionate forgiveness and rehabilitationsince he’s already suffering and has been producing bad karma.It might seem as though Nish, as a daughter, and Angelica, as a wife,ought to be more concerned with Clayton’s well‐being than Rolo’s – butnot according to the doctrines of rebirth and causal interdependence.Given a nearly endless cycle of death and rebirth, and interconnectionsbetween all things, we should be just as concerned with a stranger or putativeenemy as with our parent or our spouse. That is because everyone, atsome point in the past cycle of rebirth (or in the future cycle), has been (orwill be) our parent or spouse or child. Thus, it is not disloyal to Clayton toexpress forgiveness to Rolo.Happily, Ever After?Despite the arguments above, one might think that (although it is notpraiseworthy) revenge could at least be morally permissible because it canaccomplish the good of justice. And in his chapter “Revenge and Mercy inTarantino: The Lesson of Ezekiel 25:17” David Kyle Johnson (yes, thisbook’s editor) makes just such an argument.6 He begins by distinguishingbetween retribution and revenge. Retribution is a penalty that “is inflicted194 Gregory L. Bock, Jeffrey L. Bock, and Kora Smithfor a reason (a wrong or injury) with the desire that the [offender] knowwhy this is occurring and know that he was intended to know,” whereasrevenge encompasses these features but can only be inflicted by thewronged party and is inflicted due to a “desire to see the offender suffer”(regardless of rehabilitation or other positive consequences).7 Moreover,the punishment can be as harsh as the wronged party deems appropriate.Most certainly, Nish’s treatment of Rolo fits both definitions.Johnson agrees that “we have a moral obligation not to harm peoplewho have not wronged us,” but argues that when someone wrongs us, weare released from this obligation and thus are “morally permitted to seekrevenge.”8 While the principle he cites is plausible, and it’s true that itdoesn’t ban harming offenders, harming someone can be quite differentfrom taking revenge on that person. From the fact that someone hasharmed you, it doesn’t follow that you are permitted to inflict any harmson them you wish. Indeed, if vengeance is supposedly justified in the nameof justice, only harms that served justice would be permissible.Johnson agrees with this, saying that acts of revenge can only be justifiedwhen “the inflicted punishment reflects the original crime.”9 This makeshis view much more plausible, but he still mistakenly thinks that emotionalfactors of vengeance are relevant to its justification and wrongly assumesthat justice demands punishment for wrongdoers. As we have argued,what it demands instead is forgiveness and compassion. On Nussbaum’saccount, payback is both irrational and immoral. In addition, Christianityteaches that we ought to love our enemies and “leave room for God’swrath.” Meanwhile, Buddhism teaches that we ought to have compassionfor those who suffer, both the wronged and wrongdoer, because karmais inevitable. Thus, Nish and Angelica’s act of revenge – and revengegenerally– isn’t morally justified.Black Museum seems to end on a happy note because Nish and Angelica,as her passenger, seem to be satisfied that justice has been served and thatClayton is no longer suffering. Yet in taking their revenge on Rolo, Nishand Angelica have – however unwittingly – fallen into the same trap as thetourists flocking to zap Clayton’s hologram. We aren’t told specificallyhow the bad karma they produced will increase their dukkha/suffering,but we learned from Jack and Carrie’s experiences that to be or to have apassenger is to suffer. With their mission of revenge accomplished, perhapsNish and Angelica will live happily ever after. But this seems like a rathernaïve prediction, both within the world of Black Mirror and within theframeworks supplied by Nussbaum, Christianity, and Buddhism.Notes
Interestingly, the symphatic diagnoser story is based on a hallucination thatmagician Penn Jillette had while suffering from a high fever and a lot of painBLACK MUSEUM AND RIGHTING WRONGS 195in Barcelona in 1981. No one in the hospital spoke English, Penn wished for adevice that the doctors could use to feel his pain and diagnosis his condition,and then hallucinated a story in which a doctor become addicted to one. Hewrote a short story, “The Pain Addict,” based on the hallucination, but no onewas willing to publish or tell the story until Penn pitched it to Charlie Brookerone day over lunch. What’s more, the “carnival barker” museum director RoloHaynes is actually based on Penn Jillette, who used to be a carnival barkerhimself. See Charlie Brooker and Annabel Jones with Jason Arnopp, InsideBlack Mirror (New York: Crown Archetype, 2018), 296–298. See alsoStephanie Dube Dwilson, “Black Mirror: All About Penn Jillette’s PainAddict,” Heavy, https://heavy.com/entertainment/2017/12/penn‐jilette‐painaddict‐black‐mirror‐museum‐buy/ (Accessed 5 July 2019).
Martha Nussbaum, Anger and Forgiveness (New York:, Oxford UniversityPress, 2016).
Ibid., 141.
God’s love doesn’t have to be inconsistent with his wrath any more than it isinconsistent for loving parents to be angry at their children when they harmthemselves or others. In The Crucifixion: Understanding the Death of JesusChrist (Grand Rapids, MI:, Eerdmans, 2015), Fleming Rutledge says, “Thedivine hostility, or wrath of God, has always been an aspect of his love. It is notseparate from God’s love, it is not opposite to God’s love, it is not somethingin God that had to be overcome.” (232) She quotes Bruce L. McCormack, whosays, “God’s love turns to wrath when it is resisted, but not for a minute doesit cease to be love even when it expresses itself as wrath.” (232) God wantswhat is best for us, and we often resist this, courting God’s anger. UsingNussbaum’s categories, this kind of anger would be classified as a type of forward‐looking Transition Anger and may represent a different theological positionfrom her interpretation of the parable of the prodigal son.
For more on whether the digital copy of Clayton would be, numerically, thesame person as Clayton himself, see Chapter 22 (Molly Gardner and RobertSlone’s chapter on personal identity) in this volume.
See Richard Greene and K. Silem Mohammad, Quentin Tarantino andPhilosophy: How to Philosophize with a pair of Pliers and a Blowtorch(Peru, IL: Open Court. 2007), 55–74.
Ibid., 56–57.
Ibid., 70.
Ibid., 71.
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