Civilization and Beyond: Learning from History

by Scott Nearing

In the previous chapter I argued that we are marking time in a fool's paradise while western civilization slips backward and downward toward dissolution and oblivion. Like many of its predecessors, our civilization seems to have exhausted its capacity to create, progress, advance. Instead it is disintegrating and breaking up in our current time of troubles.

In an earlier epoch of human history civilization helped to bridge the wide gap between man the victim and plaything of nature, and man as the user, director and, to a limited degree, the coordinator of natural forces. Today questions of our demise or our survival and advance are pressing and urgent.

Civilization has played an important role in the social history of mankind during the several thousand years when segments of the human family have turned their backs on barbarism, regrouped their forces, revamped their patterns of association and experimented with the more complicated, specialized and integrated life pattern of civilization. These experiments have paralleled or followed one another, separated by shorter or longer ages of rest and recuperation. Each epoch of civilization has contributed ideas, artifacts and institutions to the sum total of human culture. This has been the case with past civilizations. It is true of western civilization.

Civilization, like other aspects of human culture, is never static but always dynamic. It changes constantly, waxing and waning. It develops, expands and contracts. It reaches out toward universality, then breaks down and dissolves into a welter of conflicting regional and local interest groups. These changes are the outcome of hard-nosed experience. They are related to alterations in ideas, outlooks and purposes. They are often associated with technical discoveries and inventions. They come and go in more or less clearly defined cycles. They are influenced by deep running political, economic and social forces and trends.

Each civilization matures into forms and develops functions and institutions that tend to consolidate and crystallize in well defined social patterns and habit grooves in which two forces oppose each other: one force is status—preserving that which is; the other force is change—that which tends to become or is becoming.

Status and change confront each other at all social levels. During periods of rapid social change they take the center of the stage and dominate the drama.

The planet-wide revolution of 1750-1970 is an outstanding example of rapid change. The current opposition of status and change has pushed other aspects of social life into second place and has made the social status of yesterday outmoded today and obsolete tomorrow.

The disintegration of western civilization (indicated by its 1910-1975 time of troubles) is having profound effects on western man. The effects are physical, mental, energenic and moral for individuals. Socially they find expression in vandalism, hooliganism, major crime, in the break-up of the family; in alienation, inertia, boredom; in laxity, indiscipline; loss of faith, weakness or absence of purpose. Most serious of all, perhaps, western peoples are learning to ignore principle, live for the moment, satisfy their already sated appetites and pay little or no attention to the future. These attitudes are widespread in the western world of the 1970's, particularly among the young. These effects, on the whole negative, are offset by a number of positive factors. Human beings are curious and imaginative. They are also ingenious, inventive and intuitive. All of these attributes are assets when dealing with the future and the unknown.

In a previous generation, preceding the war of 1914-18, a very large part of the West was under the influence of the Christian church, which promised good things in the hereafter. During the ensuing years of military conflict, planned destruction and wholesale murder, another considerable part of the West, both socialist and liberal, was promising security, comfort and convenience here and now. The influence of the Christian church on life style, even among its own membership, has declined in the past half century. Affluent monopoly capitalism, meanwhile, has provided the rich, the middle class and important numbers of workers and farmers with necessaries and amenities far beyond the levels imagined by reformers and revolutionaries of a previous generation. As an integral part of this maturing revolutionary situation a generation of human beings born since war's end in 1945 has come on the scene, surrounded by the concrete and glass buildings, block printed nylons, the automobiles and domestic appliances of monopoly capitalism and by the social security of socialism. In both segments, capitalist and socialist, the more gifted, original, sensitive, creative members of this comfort-pampered generation have turned their backs on affluence and security and begun shouting a new slogan: "We want to live!"

There is nothing surprising about this development. Many trained, experienced observers have been predicting it. Youth, idealism, aspiration, optimism, ambition—cannot be satisfied with status in any form. They want to live, to achieve, to face difficulties, to overcome dangers, to express themselves, to create. They are not content merely to arrive at physical affluence. Affluence and social security cannot satisfy. They merely sharpen the appetite for a continuance of the life journey, on the best terms permitted by the current time of troubles.