The Most Precious Heirloom
Frank Chodorov
[Reprinted from One Is A Crowd, published by
Devin-Adair Co., New York, 1952]
IS WESIERN civilization on the way out? Some of our more lugubrious
prognosticators say so, declaring moreover that the passing has
already begun; the coup de grace, they insist, will be World
War III. If that is so, then we of this era occupy a grandstand seat
at an historical tragedy that will cause much puzzlement for the
scholars to come. What data will they have to go by in trying to put
together the plot of the long lost - our -- civilization? Will they be
able to reconstruct its main motif? This is a speculation that ought
to interest us, not so much because of any interest in future
scholarship, but because it might help us to explain ourselves to
ourselves.
What is "western civilization"? To which question there is
an antecedent: what is "civilization"? Much of the gloomy
forebodings rests on the anticipated destruction by the atom bomb and
other instruments of death, so that "the decline of western
civilization" suggests a wiping out of all population. That is
obviously an exaggeration born of fear. If the world is to be
destroyed, if all life is to disappear, our age and all that preceded
it will hardly be a matter of thought; it will never have been, and
whatever succeeds us will have to be a new genesis. But, it is more
than likely that nature will defeat science, that despite the most
thorough job of killing we might devise, at least one boy and one girl
will escape, so that a new generation will arise to worry about what
went on before they arrived.
When a civilization disappears all that is lost is an accumulation of
knowledge; or, more exactly, the memory of that knowledge. A "lost"
civilization is a body of ideas of which there is no record, or a
frame of thought that once influenced the way people lived but has
since been forgotten and has therefore lost significance. As with the
impaired memory of senility, the past has no bearing on the present.
Thus, as far as the Communists have been able to obliterate the
knowledge and the values that obtained before their advent, the
pre-1918 Russian civilization has been lost to Russia, even though
records of it remain elsewhere.
No civilization is ever completely lost. Some trace of the
accumulated knowledge of an age does seep through to its successors,
if only through the artifacts it bequeaths, and no part of the world
has ever been hermetically sealed off from the rest. Knowledge has a
way of seeping through all barriers, of overcoming all exigencies.
Though the debris of Rome buried the ancient civilization so deep as
to bring on an apparently complete ignorance of it, known as the Dark
Ages, some record of it found its way into the archives of the East,
to facilitate the eventual reconstruction. And, above all, even on the
dark continent of Europe some flickering torches were kept alive by
intrepid monks, with a devotion that bespeaks an unquenchable faith in
a renaissance. Now that a new "dark age" is being predicted,
the story of these monks and their monasteries ought to be considered.
Who will perform a similar office for the resurrection that must
succeed the predicted decline?
Why do civilizations decline? Or, starting from the other end, how do
they rise? The process of disintegration must be the reverse of the
process of growth; hence, an under-standing of the one is dependent on
an understanding of the other.
If civilization is a body of ideas, it follows that it is the product
of human thought, which in turn is stimulated by curiosity. A
civilization comes because the reasoning animal puts his mind to the
discovery of means for the improvement of his circumstances or the
widening of his horizon. Since he is also endowed with the more
significant characteristic of insatiability, he is never satisfied
with one discovery but must go on seeking new gratifications for the
ever-increasing number of desires his imagination conjures up. Out of
the wheel came the cart; out of the cart came the railroad; out of the
railroad came the automobile; out of the automobile came the airplane.
On the spiritual side, which is another facet of desires, he invents
an object of fear to worship, but soon finds that unsatisfying and
comes up with the more solace-giving concept of a universal Cod of
Love. When his primary desires are satisfied, his insatiable curiosity
reaches out into what we call cultural fields, and he enriches his
existence with music, art, literature, as well as with ideas that
flatter his desire for self-identification, such as adornment and
ostentation.
That's how civilizations arise. It is necessarily a graduated
process. The will to exist precedes the will to live. Only after the
problem of existence is pretty well solved does the human being
discover in himself any interest in improvement; only then do the
marginal satisfactions -- baseball and Bach -- lay claim to his
thought. They are called marginal satisfactions because, if necessary,
man can get along without them. Any old shelter will do for a castle
in the beginning, but when his larder is full he starts hunting for
such things as a rug, pictures, a clavicord -- to say nothing of
hot-and-cold running water -- just to make the old place livable. A
civilization flowers in proportion to the amount of thought and effort
man can invest in the satisfaction of his marginal desires. It is an
accumulatively productive enterprise. Obviously, any diversionary or
destructive effort, like war, must interfere with the nurturing of a
civilization; also, if the human being is insecure in the possession
and enjoyment of his output, he loses interest in reaching out for new
satisfactions and civilization is retarded. Peace and what we call
property rights, which are in fact human rights, 'rust obtain for a
civilization to prosper.
Contrariwise, when living is difficult, when mere existence is the
sum-total of satisfactions one can hope for, civilization hasn't a
chance. And, whatever civilization has been built up will shrink as
men have to give more and more thought to the primary problem of life.
Men learn to get along without -- without baseball and Bach -- and in
due time they forget that such things engaged the minds of their
forebears. Long before the political entity of Rome collapsed, the
number of Romans who took the slightest interest in the culture of the
Greeks, or who had any acquaintance with the learning of their own
illustrious forefathers, had dwindled to a mere handful; the principal
business of the mass was to keep alive, and that was so demanding that
nothing else mattered. When the essential word of a language is "gimme,"
little value is put on the cadences of poetry. And, when that happens,
civilization is on the toboggan.
That is the theory of the rise and fall of civilizations by which
those who predict the fall of western civilization measure the current
of events. For evidence, they point to Europe, where concentration on
mere survival has crowded out the intense interest in cultural values
that characterized its population during the nineteenth century. In
America, they find a general deterioration of educational standards,
even though there has been an increase in student attendance; the
curricula of schools and colleges are loaded with functional, rather
than self-improvement, courses, so that these institutions have become
training centers for soldiers, farmers, clerks; they clinch their
argument by pointing to the infantile literature which is popular in
this country.
Those who have hope, have their rebuttals ready. But, there is one
argument advanced by the pessimists that carries more weight than all
the facts and figures they can corral. It is the fact that western man
has given up on the underlying concept of his civilization: the
primacy of the individual. Of that there can be no doubt. ML that we
call western civilization seminated in the idea that all things begin
and end with the individual, that he is the be-all and end-all of
life. "Nothing but the individual exists," wrote a
nineteenth century philosopher, "and in the individual, nothing
but the individual." This idea that the human soul is the only
reality not only released the human being from fetishes but also
placed on him the responsibility for his environment. Since in the
eyes of God every man is king, it was up to him to prove himself.
Out of that tenet of faith came the philosophy of liberalism that is
the mark of western civilization. In its political expression it
lodged sovereignty in the individual and reduced government to the
status of a maid-servant. In economics it gave rise to the doctrine of
laissez faire. In social life it did away with the fictional
castes. It stimulated man's spirit of adventure and he reached out
into all fields, in the sciences and the arts, in industry and
commerce, and the sum-total of his findings is western civilization.
The whole came out of a philosophy, which in turn rested on a tenet of
faith.
The evidence is all too strong that the philosophy is losing its hold
on men. Among the erudite -- always prone to clothe popular
thought-trends with philosophic phraseology -- the inclination is to
sneer at the concept of "natural rights," traceable only to
God; and the popular thought-trend, induced by the exigencies of life,
is toward the idea that before the individual comes the group.
Although it has not yet been phrased that way, the conviction is
growing that God made Society, not man. For the habit of thinking, out
of which comes the habit of living, is shaping itself around the axiom
that Society (acting through the State) is an entity in itself,
independent of and superior to its component parts; the individual is
only a means, not an end. It is this all too obvious liquidation of
the dignity of the individual that supports the contention that
western civilization is on the way out.
A civilization dies hard. It is not a body of ideas acquired by a few
inquisitive minds, but a way of thinking and living that has become
habitual among men. Hence, a civilization does not pass out all at
once on a given day, the process of deterioration is as tenuous as the
process of gestation. The historian needs a date and a specific event
to mark the passing of a civilization. The prognosticator suffers from
the same conceit, and he picks on World War III as the finish-line of
western civilization. The exigencies of that struggle, he argues, will
require the abandonment of the individualistic premise on which
western civilization is based; with that keystone gone, the entire
superstructure must collapse.
It is generally agreed that the anticipated war will be fought along
totalitarian lines. The battles will he between nations, not armies;
all will be warriors. The individual as individual will lose all
value, for all thought and energy will be channelled into the one
purpose of preserving the State. The first person singular will become
a linguistic atavism; every sentence will begin with "we"
and end with "us." To be sure, the doctrine of "natural
rights" will be abandoned in fact, as it has already been
abandoned in theory, and the constitutional immunities of life,
property and conscience will no longer be claimed. Within six months
after hostilities begin, it is predicted, all the machinery of a
military dictatorship will have been put into operation, including,
above all, the means of suppressing dissident opinion.
Granted this eventuality, does it portend a continuing organization
of life? Will it not be "for the duration" only? To which
observation the prophets of gloom retort, how long will the "duration"
endure? Even if military operations are terminated within a reasonably
short time, even if one side is able quickly to impose its will on the
other, the destruction of the world's economy, to say nothing of the
explosive hatreds aroused, will necessitate a long period of world
management by the victorious side; at least, the dictatorship will
deem such management necessary. Or, as seems probable, if sheer
exhaustion induces a stalemate and a truce, it is a certainty that
both sides will start preparing themselves for another test of arms,
which means a continuation of the dictatorships. In either event, the
duration will be long enough -- two or three generations at the least
-- for people to have acquired a new set of values and to have
forgotten about the past. The habit of individualistic thought will
have given way to a thorough adjustment to herd-living. Thus, the seed
of a collectivized civilization implanted in our mores in the
early part of the twentieth century will have been fertilized by the
conditions of war -- and that will be the successor to what we have
known as western civilization.
The prophets adduce an historical argument to support their thesis.
They point to the fact that the State never abdicates; it is
constitutionally unable to do so. Its character demands that it
accumulate power, always at the expense of society, and there is
nothing else it can do. It is a beast of prey, without any means of
sustenance other than what it can grab. When its confiscatory power
reaches the point where it can and does absorb all the individual
produces, above a bare living, the individual ceases to have any
interest in production and then the State has little to live on; in
that enervated condition the State is pushed out of the way by
revolution and for a while the people enjoy freedom. But, that is a
long-term process. In the meantime, the power acquired by the State
during war -- when fear of a foreign enemy reduces resistance to its
encroachments -- is never relinquished; each war strengthens the State
and weakens Society. Following this historic pattern, the prospect is
that World War III will completely obliterate the individualistic
premise of western civilization and will introduce a long period of
Statism.
The heart of a civilization consists of a body of values; its
collapse means the loss of these values. Other casualties, like its
accumulated knowledge and its physical appurtenances, can be counted
by historians and archaeologists; but, buried in these observable
ruins are the values of which they are but the expression, and the
humanist of another generation, immersed in his own set of values, has
difficulty in capturing them. What, for instance, did the Greeks of
500 B.C. really think and feel? What were their aspirations, their
ideals? What pattern of thought motivated their manner of life? These
are the difficult questions that a lost civilization presents to its
successor.
To repeat, the key value of western civilization is the primacy of
the individual; all the rest is but a manifestation of it. If World
War III does in fact destroy this civilization, it will do nothing
more than depersonalize the individual and reduce him to an automaton.
The social organization will, as near as possible with human beings,
follow the pattern of the ant society. The concept of inalienable
rights, stemming from God, will be superceded by the doctrine of
permissive rights, authored by the Great Leviathan. Since the first
responsibility of the human being will be to the collectivity,
operating through the State, the Judeo-Christian idea of a direct
relationship between the individual soul and the Supreme Being will be
untenable. The soul idea, in the new western civilization; will be a
lost value.
Now, whether or not this is an exact picture of things to come, or is
only the idle speculation of lugubrious poets, the outlines of it are
all too visible to permit offhand dismissal. And the history of past
civilizations keeps dinning its lessons into our ears. The thing can
happen. The only question is, is this consequence of World War III
inevitable, something ordained in God's plan, or is it, like the war
itself, an evidence of human frailties? There are arguments for both
theses.
For those of us who, while observing the panorama of our times, are
concerned about the fate of the one value on which our civilization
rests, perhaps because of a natural attachment to our offspring, the
argument of inevitability has no weight. If the collapse of western
civilization is determined by the ineluctable historical cycle, the
living man cannot resign himself to it, but must work cut his career
in the light of his reason, his hopes and his ideals. The stars in the
heavens tend to their eternal business, and we mortals must travel
within our own specific orbits. After all, it was not an historical
imperative that directed the pens of those who signed the Declaration
of Independence; it was a force within each of them. And for those of
us who still hold high the value of human dignity, our job, whether we
like it or not, whether out of a sense of duty or an irrepressible
inner compunction, is to keep polishing up this value so as to prevent
its utter tarnishment. We must be the monks of western civilization.
The supreme task of the present is spiritual. We are not concerned
with saving buildings or gadgets from the impending holocaust, nor
even its precious literature. All the physical accomplishments of
western civilization must take their chances along with human life..
Some things and some people will escape. But, what will happen to the
Judeo-Christian tenet of the primacy of the person? Will anybody
remember that "only the individual exists"? In the darkness
and the stillness of universal Statism, will it be whispered that once
there was a world built on the faith of the human being in himself and
his Cod? All we can do now is to mobilize our forces in a struggle
against the total obliteration of that value -- and hope.
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