The Founding Document of Catastrophism
| by Morris Berman
Above all, no zeal.
– Talleyrand
( January 12, 2013, London, Sri Lanka Guardian) There is a curious rhythm to human affairs, or perhaps more specifically, to Western history. Some movement or idea comes along, and everyone gets swept up in its wake. This is it, then; this is the Answer we’ve been looking for. All of those previous answers were wrong; now, at long last, we’re on the right track. In the fullness of time, of course, this shiny new idea loses its luster, betrays us, or even results in the death of millions. So apparently, we were deceived. But wait: here’s the true new idea, the one we should have followed all along. This is the Answer we’ve been looking for. Etc.
The American writer, Eric Hoffer, described this syndrome roughly sixty years ago in a book that also generated a lot of zeal (for a short time, anyway), The True Believer. People convert quite easily, observed Hoffer; they switch from one ism to another, from Catholicism to Marxism to whatever is next on the horizon. The belief system runs its course, then another one takes its place. What is significant is the energy involved, not the particular target, which could be anything, really. For what drives this engine is the need for psychological reassurance, for Meaning with a capital M–a comprehensive system of belief that explains everything. There is a feeling, largely unacknowledged, that without this we are lost; that life would have no purpose, and history no meaning; that both (as Shakespeare put it) would amount to little more than a tale told by an idiot, full of sound and fury, signifying nothing.
I call this the Hula Hoop Theory of History, but one could also label it the Pet Rock Theory, or any other craze that grabs our attention for a week or a century. It has a lot in common with the skeptical thinking of the sixteenth-century philosopher Montaigne, who had a great influence on Eric Hoffer, among others. In his Essays, Montaigne pointed out that the new sciences of Copernicus and Paracelsus claimed that the ancient sciences of Aristotle and Ptolemy were false. But how long, he argued, before some future scientist comes along, and says the same thing about Copernicus and Paracelsus? Do we ever really know the truth once and for all?
One might also call this the Drunken Sailor Theory of History, I suppose. Reflecting on the first flush of the French Revolution, William Wordsworth wrote: “Bliss it was in that dawn to be alive.” After Robespierre, the Terror, and the rivers of blood that flowed through the streets of Paris, however, a sober Talleyrand could only comment that what the human race needed, above anything else, was to stay clear of zeal. The path from bliss to barbarism may not be linear, but it does seem to be fairly common, historically speaking.
The latest treatise in the Montaigne-Hoffer school of history is that of the British scholar John Gray, Black Mass. Gray draws liberally on the work of the American historian Carl Becker, whose Heavenly City of the Eighteenth-Century Philosophers (1932) has never been surpassed as an analysis of modernity. Becker claimed that the notion of redemption that lay at the heart of Christianity was recast by the philosophers of the French Enlightenment in terms of progress, or secular salvation. Enlightenment utopianism, in a word, was the transformation of Christian eschatology into the belief in the perfectibility of man–heaven on earth, as it were. This would be the Second Coming, the defeat of ignorance and evil (= sin) by means of reliable knowledge, science and technology in particular.
In Gray’s view, the modern “secular fundamentalisms”–Jacobinism, Bolshevism, Fascism, and most recently, globalization–followed directly from this transformation. The result has been satanic–a black or inverted mass (i.e., one recited backwards)–in that these pseudo-religions have all caused a world of harm. The one idea common to all of them is that progress and perfectibility are within our grasp, and can be attained through an historical process whereby true knowledge will defeat ignorance (evil). Thus the world, and our psyches, are saved, no less in the modern secular world than they were claimed to be in the medieval Christian one, because history itself is imbued with Meaning.
Sad to say, the first three of these secular religions proved, in the fullness of time, not to be the Answer but rather the God that failed; and globalization (Thomas Friedman and his devotees notwithstanding) is in the process of going the same route, revealing itself to be a “false dawn.” Of course, says Gray, once globalization and neoliberalism are finally exposed for what they are, and take their proper place on the scrap heap of history, it will hardly be the case that we shall abandon notions of progress, utopia, and Meaning in history. Not a chance. We in the West will have to find another hula hoop, another pet rock, because as a Christian civilization we are simply unable to live without the myth of redemption. Hence, he concludes, the “cycle of order and anarchy will never end.” The tragedy is that we “prefer the romance of a meaningless quest to coping with difficulties that can never be finally overcome.” Hence, “the violence of faith looks set to shape the coming century.”
At the present time, it’s not clear what the next hula hoop will be; but I’m not sure it matters all that much. If the Montaigne-Hoffer-Gray school of historical analysis is correct, what is certain is that there will be no derailing the zeal in advance, no stopping the next ideological-religious binge at the second martini, so to speak. The word “some” has very little meaning in the world of secular fundamentalism; for us, it’s all or nothing. “Man cannot make a worm,” wrote Montaigne, “yet he will make gods by the dozen.”
For it is all a kind of shamanism, in a way, an attempt to become whole through magic. We are all broken, after all; that is why the promise of redemption has such a powerful hold on us. “I am he who puts together,” declared one Mazatec shaman, some years ago. It finally comes down to a (misguided) attempt at healing, which is reinforced by tribal practice (commonly known as groupthink). I recall attending a conference on postmodernism in the 1990s and being struck by how similar the lectures were, in form, to those of Communist Party members of the 1930s. The “holy names” were different–one cited de Man and Derrida instead of Marx and Lenin–but the glazed eyes and the mantra-like repetition of politically approved phrases were very much the same. Truth be told, I have observed the same hypnotic behavior at all types of academic conferences, from feminism to computer science. You watch, you listen, and you wonder: When will we finally wake up? And you know the horrible truth: never. In effect, we shall continue to erect statues to Napoleon, but never, or rarely, to Montaigne. This much is clear.
Which brings me to what I consider the bottom line, namely the structure of the brain. The frontal lobes, the large neocortex that governs rational thinking and logical processes, is a relative latecomer on the scene, in evolutionary terms. The limbic system, which is the center of impulse and emotion, has been around much longer. The conflict between the two is perhaps best illustrated by the case of the alcoholic sitting at a bar, staring at a frosty stein of beer in front of him. The neocortex says No; the limbic system says Go. Statistically, most drunks die of alcohol poisoning or cirrhosis of the liver; very few escape from the siren song of the limbic brain. As Goethe once put it, “the world is not logical; it is psycho-logical.” And that is to put it quite mildly, it seems to me.
We will not escape the ravages of climate change; we shall not avoid the economic and ecological disasters that are integral to global capitalism; not be able to avert an oil crisis, an energy crisis, or a food and water crisis that will become extreme when the world population finally arrives at 10 or 11 billion, by mid-century. These things are not going to be resolved by reason, by the neocortex, no matter how many articles are published on these subjects in learned journals or popular magazines. And they certainly can’t be resolved by the limbic brain, whose function is indulgence, not restraint. Hence, it is a fair guess that we shall start doing things differently only when there is no other choice; and even then, we shall undoubtedly cast our efforts in the form of a shiny new and improved hula hoop, the belief system that will finally be the true one, after all of those false starts; the one we should have been following all along. What to call it? Catastrophism, perhaps. You can consider this the founding document.
Morris Berman’s latest book is Why America Failed.
