Our proclivity to evolve our culture (and hence our consciousness) can thus be seen as an essential part of our “nature.” We are deeply cultural creatures and as we evolve our civilization, we arguably evolve our essential human nature along with it. While consciousness can sometimes regress when subjected to severe survival pressures, or when civilizing cultural restraints become removed, the character of most twenty-first century Americans has clearly grown beyond our original “state of nature.”
Writing of the “magical” effects of Nazi mass propaganda, Morris Berman remarks, “Once we recognize that the human being has five (or more) bodies, and that these can get activated in such a way as to generate spiritual or psychic energy (‘consciousness’) that can actually float . . . , then continuity via the history of ideas becomes unnecessary. . . . Consciousness is a transmittable entity . . . and . . . an entire culture can eventually undergo very serious changes as the result of the slow accumulation of enough psychic or somatic changes on an invisible level” (my italics).
Modern liberalism—what the philosopher Karl Popper and subsequently others have called the open society—is defined by three social systems: economic, political, and epistemic. They handle social decisionmaking about resources, power, and truth. The epistemic system is often analogized to the economic system, through the metaphor of the marketplace of ideas. But the parallels between the epistemic and political systems, although less well developed, are in important respects more revealing.
Certainly ‘moral’ is the etymological descendant of ‘moralis’. But ‘moralis’, like its Greek predecessor ‘êthikos’—Cicero invented ‘moralis’ to translate the Greek word in the De Fato—means ‘pertaining to character’ where a man’s character is nothing other than his set dispositions to behave systematically in one way rather than another, to lead one particular kind of life.
In all of the Oriental religions great value is placed on the Sanskrit doctrine of Tat tvam asi, “Thou art that,” which asserts that everything you think you are and everything you think you perceive are undivided. To realize fully this lack of division is to become enlightened.
The Greek genius was philosophical, lucid and logical. The men of this group were primarily asking philosophical questions. What is the substratum of nature? Is it fire, or earth, or water, or some combination of any two, or of all three? Or is it a mere flux, not reducible to some static material? Mathematics interested them mightily. They invented its generality, analysed its premises, and made notable discoveries of theorems by a rigid adherence to deductive reasoning. Their minds were infected with an eager generality. They demanded clear, bold ideas, and strict reasoning from them. All this was excellent; it was genius; it was ideal preparatory work. But it was not science as we understand it. The patience of minute observation was not nearly so prominent. Their genius was not so apt for the state of imaginative muddled suspense which precedes successful inductive generalisation. They were lucid thinkers and bold reasoners.
Fame is a social phenomenon; ad gloriam non est satis unius opinio (as Seneca remarked wisely and pedantically), “for fame the opinion of one is not enough,” although it is enough for friendship and love. And no society can properly function without classification, without an arrangement of things and men in classes and prescribed types. This necessary classification is the basis for all social discrimination, and discrimination, present opinion to the contrary notwithstanding, is no less a constituent element of the social realm than equality is a constituent element of the political.
“To live a self-depriving life committed to a fixed view of the good is to live with “resentment,” which disguises the fact that one is too weak to fully express one’s creative urges. This urge to create is what Nietzsche called the Will to Power. The healthiest life is one that does not hold back or fear the freedom of living without ultimate truths. A person capable of living such a life is what Nietzsche called the Übermensch or “higher man.”
