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But, the main point of the chapter seems to be Nately's inability to refute the old man. The old man is variously described as Satanic and diabolical, but Nately can't cope with his arguments. We only discover why at the end when we are made aware of how the old man reminds Nately of his father. Then we see, as Nately does not, that the only difference between this old man and Nately's father is a veneer. In spite of the contrast between the luxury of his home and the squalor of this tenement, both his family and the old man are hedonists at heart. Therefore, having no mind of his own, there is nothing in Nately's background to suggest an alternative to the old man's commitment to self-gratification. And, perhaps, we can't expect more of Nately in the face of such a formidable foe; after all, this is the same old man who could inflict a wound even upon Major — de Coverly. |
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Again, we return to Milo: having established his operations earlier, we are now given a view of his character or thought processes. This presentation starts with a view of how his business not only overcomes nationality but also reaches beyond sides in the war. In consequence what belonged to the various nations becomes the property of the syndicate, displaying the syndicate name which ironically is painted over emblems symbolic of such traditional virtues as love, courage, etc. |
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Thus established, we can see the mentality necessary for such an operation. Milo presents a convenient variation on the lack of principles in the case of the old man: Milo has principles, but they are easily susceptible to rationalization. That is, as the old man represented the danger of pure unprincipledness, Milo represents the danger of unprincipledness masked so as to be publicly acceptable. |
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The upshot of Milo's "moral principles" is his refusal of responsibility for the bombing and strafing of his own squadron. In this regard, Milo, who refuses to acknowledge any personal responsbility, stands in direct contrast to the chaplain, who acknowledges total responsibility. |
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The one method of rationalization that Milo uses is the national security argument – anything can be justified if it promotes national security; this argument simply extends to the national survival the same rationale we have seen applied to individual survival throughout the novel. Another rationalization Milo uses is that he only wants to put things on the familiar "business-like basis"; translated: profit and loss become the sole arbiters of right and wrong. |
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Having suggested this "ethical" standard, it is appropriate that Milo meet Yossarian in a tree which Yossarian calls "the tree of life . . . and of knowledge of good and evil, too." This allusion to the Genesis story of the Fall is meant to confront us with the debasement of Milo's standard seen |
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