Victor Davis Hanson Exposes Upside Down Morality: When Society Excuses Victimizers and Ignores Victims
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Victor Davis Hanson Exposes Upside Down Morality: When Society Excuses Victimizers and Ignores Victims
Victor Davis Hanson confronts a disturbing trend in American society where violence is rationalized based on the perpetrator's identity while victims are forgotten. From trans shooters like Audrey Hale in Tennessee to homeless criminals like D. Carlos Brown who murdered Iryna Zarutska in Charlotte, Hanson examines how protective categories, transgender status, homelessness, race, are used to contextualize evil rather than condemn it. He argues that therapeutic culture has replaced swift justice with endless mitigation, creating a moral inversion where society shows more concern for victimizers than victims. Drawing on specific cases including the suppressed manifesto, the Daniel Penny prosecution, and bystanders who walked past a dying woman on light rail, Hanson calls for restoring sanity: regardless of identity, those who commit violence must face swift punishment.
Victor Davis Hanson identifies a disturbing pattern in American society: an epidemic of what he calls "upside down morality" in which every possible way is found to contextualize or excuse evil and the victimizer, while showing no passion, compassion, or concern for the victim. According to Hanson, whenever a society develops an ideology, idea, or pretext to excuse behavior, it will inevitably get more of that behavior.
The Tennessee Trans Shooter and Suppressed Manifesto
Hanson points to the case of Audrey Hale, the trans shooter in Tennessee who acted out of hatred because she felt her gender dysphoria was oppressed by organized religion. Hale wrote a manifesto, but society never got to see it. Instead of focusing on the actual reason she killed people, the public heard more about her trans problems than the victims she murdered.
Hanson questions whether Robert Robin Westman, another trans shooter in Minneapolis, felt that if he were to kill young Christian children, society would take a differential view of him as they had done with the suppressed manifesto of Hale. The critical issue, according to Hanson, is that society began to rationalize and explain the difficulties rather than condemn the violence.
He argues that if a person is taking dangerous levels of hormonal drugs—testosterone or estrogen—if they're engaged in very powerful anti-depressants which often accompanies transitioning, and if they've had very serious medical procedures, these things can promote, enhance, and accelerate mental disturbance. Society must be careful about this, and when people act out violence, it must be condemned. Being transgender is no excuse whatsoever.
Homelessness as a Shield Against Accountability
Hanson examines the murder of Iryna Zarutska, killed in Charlotte. The first thing Mayor Vi Lyles said was, "We don't want to demonize the homeless." The killer was D. Carlos Brown, who had committed 14 felonies and was out on the streets.
Similarly, Rashid Dabney murdered Julie Chenu, a retired Auburn professor of veterinary medicine. He was homeless, but more importantly, he should have been in jail for 5 to 10 years. He had been charged with a felony that was recently dropped, and he was scot-free.
When these stories emerged, the public was first told the perpetrators were homeless, as if that somehow mattered in mitigating their crimes. Hanson argues this rationalization prevents proper accountability and justice.
Race and the Suppression of Truth
Hanson references Van Jones criticizing Charlie Kirk for mentioning race in the D. Carlos Brown case. However, Hanson clarifies that Kirk did not bring up the topic himself—he was reacting to what Brown himself said. After murdering the young Ukrainian immigrant Iryna Zarutska, D. Carlos Brown walked out dripping with blood saying, "I got that white girl. I got that white girl."
The D. Carlos Brown story was suppressed by the media for days, even weeks, as was the Auburn murder and the Audrey Hale manifesto. Society at large tries to massage these stories and contextualize the violence rather than discussing the victims who were butchered or killed, or the lives of their family and friends that are ruined.
Restoring Sanity and Swift Justice
Hanson proposes a solution: restore sanity by declaring that society will not worry about a person's homeless status once they commit violence. There will be no consideration of their race, no exemption for that. There will be no concern about their sexual orientation or whether they're transitioning from one sex to another.
The only concern should be: if you commit an act of violence and destroy an innocent person's life, you will face swift punishment if found guilty. Society must stop considering all the mitigating circumstances that therapeutic culture has bombarded us with, which prohibits fast and severe punishment for the guilty who commit evil.
The Bystanders Who Walked Away
Hanson recounts a chilling detail from Iryna Zarutska's murder on the light rail. Three people sat right across the aisle from her. When they saw her collapse, looking at the ceiling in her last moments, thinking "I'm dying because a man just killed me for no reason. No one is helping me," each person got up individually and walked right by her in her last gasps. Not one offered a tourniquet, offered to help, or called anybody.
Hanson speculates they may have thought that if they did something like Daniel Penny and tried to intervene and save a life, they might be prosecuted. Or perhaps they were simply cowardly. But it reflects the same fundamental problem: society has no empathy for the victim.
The Stinging Verdict on Collective Amorality
If the victim doesn't fit a particular status that society calls "victim"—the real victim of a physical act of violence, murder, or assault—but if they don't fit a particular rubric as a victim based on their sexual orientation, homeless status, or race, then society doesn't really care about them. This represents a stinging verdict on our collective amorality, according to Hanson.
The therapeutic society has created a moral inversion where perpetrators receive sympathy and contextualization while actual victims are ignored, forgotten, or blamed. Until this upside down morality is corrected, violence will continue to increase as perpetrators learn they can hide behind protected categories rather than face swift and certain justice.
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