The Sound of the Gravediggers | John Michael Greer

[Tace]

March 27, 2013 (Archdruid Report) -- Over the nearly seven years I’ve spent blogging on The Archdruid Report, the themes of my weekly posts have veered back and forth between pragmatic ways to deal with the crisis of our time and the landscape of ideas that give those steps their meaning. That’s been unavoidable, since what I’ve been trying to communicate here is as much a way of looking at the world as it is a set of practices that unfold from that viewpoint, and a set of habits of observation that focus attention on details most people these days tend to ignore.

There’s a lot more that could be said about the practical side of a world already feeling the pressures of peak oil, and no doubt I’ll contribute to that conversation again as we go. For now, though, I want to move in a different direction, to talk about what’s probably the most explosive dimension of the crisis of our time. That’s the religious dimension -- or, if you prefer a different way of speaking, the way that our crisis relates to the fundamental visions of meaning and value that structure everything we do, and don’t do, in the face of a troubled time.

There are any number of ways we could start talking about the religious dimensions of peak oil and the end of the industrial age. The mainstream religions of our time offer one set of starting points; my own Druid faith, which is pretty much as far from the mainstream as you can get, offers another set; then, of course, there’s the religion that nobody talks about and most people believe in, the religion of progress, which has its own dogmatic way of addressing such issues.

Still, I trust that none of my readers will be too greatly surprised if I choose a starting point a little less obvious than any of these. To be specific, the starting point I have in mind is a street scene in the Italian city of Turin, on an otherwise ordinary January day in 1889. Over on one side of the Piazza Carlo Alberto, at the moment I have in mind, a teamster was beating one of his horses savagely with a stick, and his curses and the horse’s terrified cries could be heard over the traffic noise. Finally, the horse collapsed; as it hit the pavement, a middle-aged man with a handlebar mustache came sprinting across the plaza, dropped to his knees beside the horse, and flung his arms around its neck, weeping hysterically. His name was Friedrich Wilhelm Nietzsche, and he had just gone hopelessly insane.

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[patrice]

1. Thanks very much for posting this, Tace! I hope it's okay to post a little more of it here.

It's so very well worth the read:

A strong case can therefore be made that Nietzsche got the right answer, but was asking the wrong question. He grasped that the collapse of Christian faith in European society meant the end of the entire structure of meanings and values that had God as its first postulate, but thought that the only possible aftermath of that collapse was a collective plunge into the heart of chaos, where humanity would be forced to come to terms with the nonexistence of objective values, and would finally take responsibility for their own role in projecting values on a fundamentally meaningless cosmos; the question that consumed him was how this could be done. A great many other people in his time saw the same possibility, but rejected it on the grounds that such a cosmos was unfit for human habitation. Their question, the question that has shaped the intellectual and cultural life of the western world for several centuries now, is how to find some other first postulate for meaning and value in the absence of faith in the Christian God.

They found one, too -- one could as well say that one was pressed upon them by the sheer force of events. The surrogate God that western civilization embraced, tentatively in the 19th century and with increasing conviction and passion in the 20th, was progress. In our time, certainly, the omnipotence and infinite benevolence of progress have become the core doctrines of a civil religion as broadly and unthinkingly embraced, and as central to contemporary notions of meaning and value, as Christianity was before the Age of Reason.

That in itself defines one of the central themes of the predicament of our time. Progress makes a poor substitute for a deity, not least because its supposed omnipotence and benevolence are becoming increasingly hard to take on faith just now. There’s every reason to think that in the years immediately before us, that difficulty is going to become impossible to ignore -- and the same shattering crisis of meaning and value that the religion of progress was meant to solve will be back, adding its burden to the other pressures of our time.

Listen closely, and you can hear the sound of the gravediggers who are coming to bury progress. Next week, we’ll talk about what that implies.

[bemildred]

2. Keep them coming. nt

[cbrer]

3. Gravediggers indeed. K/R nt

[PETRUS]

4. The next essay

http://www.democraticunderground.com/101659859