It’s easy to preach peace when no one is trying to kill you.
Comfort breeds moral idealism, but also collective amnesia.
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This is a guest essay written by Lucy Tabrizi, who writes about politics, philosophy, religion, ethics, and history.
You can also listen to the podcast version of this essay on Apple Podcasts, YouTube Music, YouTube, and Spotify.
Empathy is a beautiful thing, until it isn’t.
In the West, we’ve built our entire moral framework around it. We praise it. Platform it. Worship it. But somewhere along the line, empathy stopped being a virtue and became a vulnerability, one that can be hijacked and turned against us.
I know empathy. I’ve lived it. I come from an animal rights background; my old username was “compassionate living,” if that gives you a clue. I’ve spent hours watching slaughterhouse footage, witnessing the kind of suffering most people avoid. I once stood shin-deep in bloodied seawater filming a pregnant whale thrashing before dying. It left me with symptoms of PTSD.
I’m also a mother. The thought of my own children suffering is unbearable. But honestly, so is the suffering of any child. When I see a child caught in war, it feels like the world should stop until it’s made right. Every innocent caught in the crossfire is a moral failure and a stain on all of us.
In the West, we live with extraordinary fortune. By most measures, we are among the luckiest people in history. Most of us know war only through screens. We don’t hear missiles or fear militias. Our understanding of suffering doesn’t come from memory, but from media; visceral and constant.
We enjoy the luxury of calling ourselves pacifists precisely because we lack direct experience of war. We live in safe, stable societies built on the ashes of bloody conflict. Saying you’re “anti-war” is easy. No sane person is “pro-war.” But it’s easy to preach peace when no one is trying to kill you. The real test is what you do when pacifism runs out of road, and whether you’re willing to face what prevention demands.
This pacifist ideal takes root in places untouched by war. In comfortable societies, we tell ourselves violence never solves anything. “You can’t bomb your way to peace,” we say, but history says otherwise. The peace we enjoy today came not from diplomacy or ceasefires, but from force: the firebombing of Dresden, the fall of Berlin, the atomic bombs on Hiroshima and Nagasaki. As brutal as it was, it ended a world war and brought decades of relative stability. We want to believe every conflict can be solved through dialogue, but some regimes only respond to power.
The peace we take for granted is protected by militaries we rarely thank and alliances we barely notice. Comfort breeds moral idealism, but also collective amnesia. We forget that the very freedom to be “anti-war” was won in war.
In fact, much of what we call peace isn’t peace at all. It’s a managed stalemate, with nuclear-armed states locked in a permanent stand-off. What holds it together isn’t harmony, but threat. Deterrence looks like stability, and we mistake quiet for progress. This illusion warps how we process violence. We don’t respond with historical memory or strategic insight, but with raw emotion. And in chasing quick fixes, we often prolong the very violence we claim to oppose.
In “Against Empathy,” psychologist Paul Bloom argues that empathy often functions like a narrow spotlight. It is intense — but limited, biased, and easily manipulated. It pushes us toward emotional decisions, often at the cost of clarity.
This becomes even more dangerous in moments of moral urgency. Psychologist Daniel Kahneman, in “Thinking, Fast and Slow,” explains that our minds tend to rely on quick, intuitive judgments rather than careful, analytical reasoning.
Once emotion kicks in, logic often takes a back seat. As social psychologist Jonathan Haidt observes, we do not reach conclusions through reason. We feel first, then justify. That is why most debates are not really about facts. They are about feelings pretending to be arguments.
Plenty of policies start with empathy, but end up making things worse. In the United States, the “War on Poverty” in the 1960s aimed to support families, but created financial incentives that discouraged marriage. This helped drive a rise in single-parent households, deepening the very poverty it aimed to fix.
Some transgender rights laws, like mandated pronoun use or gender self-identification, also come from a place of compassion but have often triggered backlash and ostracisation, making life even harder for the people they were meant to protect. It’s a reminder that feeling for people isn’t the same as helping them.
In today’s culture, empathy is a form of social capital: spent fast, earned cheaply, and dangerously easy to counterfeit. Outrage becomes currency, especially in spaces obsessed with moral visibility. Psychologists call this “virtue signaling” — public outrage to signal virtue or group loyalty, not real change. Reposting horror becomes a badge of honour, and soon it’s less about helping and more about proving you’re on the right side.
Paradoxically, unrestrained empathy can make us cruel. A 2021 study published in “Social Psychological and Personality Science” found that strong empathy for a victim increased support for punitive, even aggressive, action against the perceived wrongdoer, regardless of whether guilt was certain. Instead of broadening compassion, empathy can fuel tribalism and justify vengeance.
The thing is, emotions aren’t random. As Jonathan Haidt also notes, they evolved to help groups cohere, survive, and punish defectors; and today, a defector is anyone who doesn’t perform the expected emotions on cue.
In a society where feelings reign supreme, we’ve come to believe that the person who feels the most must see the clearest. But deep emotion isn’t the same as moral clarity. In fact, it often does the opposite. Grief blurs your vision. Outrage makes you reckless. Feeling more doesn’t make you wiser.
Nowhere is this more glaring than with the current “Ceasefire now!” crowd, where empathy, especially for suffering children, has become the entire engine of the cause. The solution is seductively simple: Blame Israel; sanction, boycott, shun; post horror; stoke outrage; pressure every institution until Israel breaks; if anyone dares express a flicker of sympathy for Israelis, shun them too; and then double down.
Here’s the sleight of hand: A ceasefire in any other context means both sides agree to stop fighting. But that’s not what the “Ceasefire now!” crowd is asking for. They want only Israel to stand down, even if that means Israelis living under rocket fire and other types of terrorism indefinitely. Some do not just accept this; they cheer it. They celebrate “resistance,” chant for intifada, and romanticise armed struggle, all from the safety of countries far from the violence.
Forget Hamas started this. Pretend they haven’t kept it going. Ignore the children they shoot for trying to escape, the aid they steal, the civilians they use as shields. Erase them entirely from the picture. And while you’re at it, look away from the Islamic Republic of Iran, the regime arming Hamas, bankrolling terror across the region, and brutalising civilians. Just keep the spotlight fixed on Israel.
But what has any of this actually achieved for Gaza? Has it ended the war? Freed “Palestine”? Or just filled Western news feeds with grief, dulled moral clarity, and handed propaganda victories to the regimes counting on us to amplify them?
The goal isn’t just sympathy for Palestinians; it’s to isolate Israel, fracture Western alliances, and rebrand a terror group as noble resistance. That’s why you see more graphic imagery from Gaza than from Syria, Yemen, and Sudan combined. The outrage is not organic; the protests are well-funded, professionally orchestrated, and strategically timed. Hamas understands the algorithm; Iran understands the audience; both know exactly how to manufacture outrage, weaponise grief, and redirect it at Western democracies.
The aim is to turn public opinion into a wrecking ball, smashing Western unity from within.
And it’s working.
Millions of well-meaning people (along with a loud group of useful idiots) now act as unpaid propagandists for theocratic regimes that fund terror, kill dissidents, hang gay men in public, and beat women to death for showing their hair. In the ultimate moral inversion, you are told you are complicit in genocide unless you support those openly calling for one.
It’s telling which children reach our feeds, and which are left unseen. In Sudan, millions of children are living through unspeakable horror. Over 5 million have been displaced. Children are being burned alive, raped, starved, and left to die in famine zones with no functioning healthcare. The horror is just as real (arguably worse) but without a slick propaganda machine, it unfolds in silence. No curated footage. No influencers. Just suffering with no audience.
We don’t respond to suffering equally. We care more about one face than statistics on thousands. This is known as the “Identifiable Victim Effect,” and it helps explain why an image of a child in Gaza can ignite global outrage, while reports of mass death elsewhere barely cause a ripple. Our empathy is not tied to scale, but to intimacy. And that makes it a powerful tool for anyone who knows how to shape a narrative and place it in our feeds.
No one likes to think they’re being emotionally manipulated, but much of this flood of grief is strategic. Groups like Hamas, backed by Iran (and rivals like Russia, well-versed in propaganda), understand the Western moral code better than we do. They know we are wired to react with horror to images of lifeless children wrapped in white shrouds. So they do not just capture tragedy; they stage it. They film in hospitals, parade bodies through the streets, and make sure the footage reaches Western audiences.
This media theatre, often dubbed “Pallywood” (Palestinian Hollywood), is constructed to manipulate Western emotions. They know it will spread under the banner of press freedom and strike harder than any missile ever could.
If grief weren’t being weaponised, why are images from other wars so often recycled? Footage from Syria and Yemen is regularly passed off as if it came from Gaza. Old videos resurface with new captions, circulating as fresh evidence of Israeli atrocities. This isn’t a one-off; it is a pattern, designed to keep outrage high and scrutiny low, and exploit grief.
The deliberate weaponisation of suffering children, their deaths and their visibility, is one of the most grotesque tactics in modern conflict. It’s not meant to ease suffering or end war; it’s meant to hijack emotion, override reason, and bend the moral will of outsiders. This is psychological warfare, not against soldiers, but against your heart.
By broadcasting the images they want us to see, we reward their strategy. We help them win the war of perception, and remove any incentive to stop. Why would Hamas surrender when every dead child brings “diplomatic” rewards, and the outrage lands on their enemy? Every photo shared, every slogan chanted, strengthens their will to keep going. Our empathy has become their most effective weapon. In the end, the people sharing those images aren’t ending the war but helping to sustain it.
This kind of propaganda doesn’t need lies, just careful curation and clever framing. Most of us aren’t military experts. We’re not trained to spot propaganda. Growing up in safe, affluent societies makes us especially easy to manipulate. We see a bombed hospital and assume the worst. A crying child, with no mention of the human shield policy that put them there. A lifeless body, instantly labelled deliberate before fact-checkers can respond. Hamas knows this. That’s why they dress as civilians and hide among them to provoke outrage.
None of this denies the suffering in Gaza. Real children are dying. Families shattered. Mothers grieving. That’s what makes this so hard to talk about. Questioning the narrative feels like blasphemy, as if it denies real pain. And that’s what makes it such potent emotional currency. Those who exploit suffering often do so to prolong it. In war, images are weapons. In a media-saturated world, discernment is not indifference; it is a moral obligation.
What’s hard for the empathy-driven to accept is that empathy can be weaponised. And regimes like Hamas and Iran know exactly how. They understand the Western moral compass better than we do. One image can break your heart. A thousand, streamed non-stop, can build a movement.
Flood our feeds with dying children, and we’re putty. Show only one side, and soon millions are waving the flag of the world’s top juvenile executioner. Question the narrative, and you're heartless. Soulless. A child killer. Empathy is the new litmus test. Fail it, and you’re cast out.
In the absence of a shared moral framework rooted in religion, duty, or tradition, empathy has become our default ethic and our highest value. But that makes us dangerously vulnerable to emotional manipulation. Our enemies don’t need to defeat us militarily. They just need to move us emotionally.
Meanwhile, Hamas uses children as human shields, recruits them as fighters, and films them for propaganda. Iran executes more minors than any other country, guns down teenagers in the streets, and sends boys as young as 12 into foreign wars with plastic “keys to heaven.”
In parts of Yemen, girls as young as 9 are forced into violent marriages. Yet the loudest voices shouting “protect the children” have no interest in these stories. When I bring them up, I’m accused of “whataboutism,” as if compassion has a quota.
Ironically, the same people who say “what about Gaza” the moment an Israeli child is mentioned have no issue dismissing atrocities elsewhere. Their outrage has already been spent. Try highlighting Sudan, where the child death toll is much higher, and you are accused of the very whataboutism they practise. Express grief for an Israeli child and the response is cold arithmetic: “More died in Gaza.” As if mourning one child cancels out another. As if empathy must be rationed and morally audited.
And when pressed, the excuses are predictable: “I only care about wars my tax dollars fund,” as if suffering only counts when the West is to blame. But that’s western centric, and it’s selective outrage. And even by that logic, the West has backed plenty of other conflicts. It invaded Iraq, fuels the civil war in Yemen, and armed militias in Syria. Strip away the justifications, and one uncomfortable truth remains: the outrage is only sustained when Jews can be blamed.
We’ve reached a point where failing to cry loudly enough over one particular war is seen as a moral failure. Calm, measured analysis is no longer respected but condemned as emotional detachment. Suggest a different path to end the suffering, and you’re branded a traitor. Express concern about Hamas, and you’re accused of not caring about dead children — ironic given that Hamas recruits them, hides behind them, and shoots them for seeking food.
The logic is as circular as it is emotional. If you cared, you’d agree with me. If you don’t, you must not care at all.
It’s a powerful trap, not just because people are human, but because our culture now rewards emotion over thought. Western societies were once built on ideals of reason, debate, and evidence. Today, we treat feeling as the highest form of truth. People want to feel righteous. They say they want the pain to stop, but what would they be without it? Outrage gives them identity. Grief gives them purpose. They crave simple villains and easy heroes. Refuse the slogans, and you’re branded the oppressor.
The hard truth is that reposting horror doesn’t stop it. Echoing propaganda doesn’t bring peace but pushes it further out of reach. Feeling deeply is not the same as thinking clearly, and it’s certainly not the same as doing good.
Empathy matters. But without reason, it drives us off course. Sometimes, the thing that feels most righteous is the thing doing the most damage.
Until we learn to tell the difference, we’ll keep mistaking emotion for ethics and walking in circles, convinced we’re moving forward.
There are so many perfect phrases in this power packed essay. They would make for the ultimate yard sign next to the typical virtue signaling signs that are designed to show the home owner's ... empathy!
Exactly.