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After Hobbes vs Rousseau: Politics must move beyond human nature
Since the great debate between Hobbes and Rousseau, our political theory has been organised around a single question: is human nature essentially good or essentially corrupt? Graham Harman, the philosopher behind object-oriented ontology, argues that this is simply the wrong question to be asking. The real forces governing our collective fate - climate change, artificial intelligence, geography, and pandemics - are non-human; therefore, questions about human nature are not the central ones. Instead, Harman proposes a politics reorganised around our relationship to non-human objects and environments, in which quasi-government institutions incentivise and deter actions with the aim of extending the survival of the human race. “It is easier to imagine the end of the world than the end of capitalism.” This has become one of the most popular phrases among twenty-first-century intellectuals. Often misattributed to Fredric Jameson, it has been warmly embraced by such influential authors as Slavoj Žižek and the tragically departed Mark Fisher, and has fueled the notion that the major problem with the political Left is that it simply needs to become more speculative and creative. Naturally, this is never a bad idea in any human pursuit. But what if the political distinction between Left, Right, and Center itself results from a failure of imagination? SUGGESTED READING Hobbes vs Rousseau: are we inherently evil? By Robin Douglass This particular division has been with us only since the summer of 1789. During the simmering prelude to the French Revolution, it referred originally to the physical position in the National Assembly of radical figures on one side and loyal monarchists on the other. These positions are linked with two entirely different camps of modern political theory. On the Left we find a series of authors ranging from the moderate (Locke) to the supercharged (Rousseau) to the truly radical (Marx), all of them contending that exploitation of the many by the few justifies revolutionary overthrow of the existing order. On the Right they are countered by the likes of Machiavelli, Hobbes, and Schmitt, a group of thinkers convinced that corrupt human nature can be tamed only by force. In the words of the Nazi supporter Schmitt: “One could test all theories of nature and state and political ideas according to their anthropology and classify these as to whether they consciously or unconsciously presuppose [humans] to be by nature evil or by nature good.” This is the division we continue to face today, even in the daily retail politics of Western democracies.___Our species has regularly proven itself capable of both the noblest gestures and the most scathing cruelties, making it hard to define us as essentially either emancipatory or brutal in our aims.___The most refreshing feature of David Graeber and David Wengrow’s 2021 book The Dawn of Everything: A New History of Humanity was their awareness that the forced choice between Rousseau and Hobbes (as they put it) is no longer sufficient. Our species has regularly proven itself capable of both the noblest gestures and the most scathing cruelties, making it hard to define us as essentially either emancipatory or brutal in our aims. Far from being stationed “beyond good and evil,” we seem to be fully entangled with both. We are not naturally good or evil, Graeber and Wengrow contend, but naturally experimental and imaginative. They rest their case on the archaeological record, which seems to bear witness to numerous episodes of seasonally shifting governments and festivals, which vacillate in the same society (even in the same year) between the egalitarian and the dictatorial. Such praise of political experiment makes a good fit with the generally anarchist position defended by these authors. Yet it is also what I find most disappointing in their position. Although they are right that the forced choice between Hobbes and Rousseau falls short of what our new situation requires, the authors simply replace it with praise for the human being as a political tinkerer and performer. In other words, they give us just another theory of human nature, one that would not have been out of place in the sixteenth or seventeenth century. What other options might we have?___The time is ripe for a retheorization of politics on the basis of something other than human nature… We are not just alienated and limited by objects, but also empowered and unleashed by them___One fresh approach would be to treat politics within a broader framework than human nature, given that the polis does not exist in a vacuum filled exclusively with people. When Bruno Latour went to observe the baboons of Kenya with the San Diego anthropologist Shirley Strum, they jointly concluded that these primates were more socially interdependent than our own species. Each baboon is so reliant on the dynamics of the group that they find themselves locked into constant surveillance of their potentially dangerous peers. The group structure turns out to be inherently volatile. Humans, by contrast, are able to stabilize their societies to a large degree through the mediation of inanimate objects. Although one’s position in society may seem to fluctuate over time, considerable stability is produced through such items as apartment keys, wedding rings, and identification cards, all of them serving to secure us a place distinct from that of our fellows. The Italian philosopher Maurizio Ferraris has written at length about the crucial role of documents in establishing social relations, making him a hero among notaries in his country. Proper names and license plates cement our position amidst other humans, as do symbolic achievements such as graduation from a top university or distinguished wartime service with its various medals and ribbons. None of this is found among baboons, despite their closeness to us on the evolutionary tree: after all, we did share a common ancestor just 25 to 30 million years ago. SUGGESTED VIEWING The goodness paradox With Richard Wrangham The time is ripe for a retheorization of politics on the basis of something other than human nature, whether understood in the manner of the Left or of the Right. We are not just alienated and limited by objects, but also empowered and unleashed by them. But initially, it is true, we face non-human things primarily in the form of constraints. It would be difficult, perhaps impossible, to form a human civilization underwater, deep underground, atop Mount Everest, or in outer space. Human dependence on the non-social background takes on subtler form in discussions of political geography, especially unloved on the more idealistic Left. Consider the luckless position of Poland during World War II, sandwiched between Hitler on one side and Stalin on the other. By contrast, note the good fortune of the United States in not having a military peer positioned on any land border. Anglo-American geopolitics, since the writings of the American naval commander Alfred Thayer Mahan and the British geographer Sir Halford Mackinder, has been wedded to the notion that one or more liberal offshore naval powers should prevent any authoritarian “heartland” regime from gaining effective control of Eurasia. That remains the case whether the opponent is the impatient Napoleon, the swashbuckling German Kaiser, the villainous Hitler, the murderous Stalin, or the industrial juggernaut Chinese. In their current Foreign Affairs article “Heartland vs. Rimland,” Michael Beckley and Hal Brands analyze the current and coming state of the world on the basis of these same rather durable principles. In recent years a similar outlook has been embraced, in inverted form, by the Putin-loving Russian philosopher Aleksandr Dugin, an icon of the Rightist intellectual underworld. For Dugin, the Anglo-Saxons are an evil force bent on destroying the spiritually superior people of the land: much like Athens in its failed war with Sparta, or Carthage in its eventual collapse against Rome. But the shared notion on both sides is that any strategy that fails to take geography into account is likely to end up as a defeated form of excessive optimism.___When dealing with environmental degradation, then, we are doing business with forces that promise dire effects on our species as a whole.___More striking for us today than geography is the non-human object called climate, which threatens rimland and heartland equally. Even if we contend that humans are one hundred percent responsible for triggering the climate crisis, it remains non-human in the sense of being an independent force beyond our effective control. In a major work published just before his death in 2002, The Structure of Evolutionary Theory, the American paleontologist Stephen Jay Gould noted the tendency of evolutionary theorists to focus too closely on the fate of individuals in view of their successful or failed adaptation to circumstances. With climate change, however, we confront a force that goes well beyond the scope of any individual life. Whereas Richard Dawkins extended evolutionary questions downward from individuals to the sub-individual gene, Gould pushed it upward, speaking of entire species or clades as impacted by environmental change. The asteroid that struck the Yucatán 66 million years ago is only the most famous example of this sort. In the wake of that catastrophe, large animals needing abundant supplies of food were at a fatal disadvantage by contrast with the smaller birds and mammals of the planet. When dealing with environmental degradation, then, we are doing business with forces that promise dire effects on our species as a whole. The effect is to shift our attention away from individual beings towards the survival of the group.In the United States in particular, the COVID-19 pandemic sparked considerable backlash among those who asserted a nearly absolute degree of individual freedom. In California I encountered those who demanded that their businesses be allowed to reopen, that it was enough to cover their mouths but not their noses, or that they should have the right to enter any public area despite refusing vaccination. Yet public health is probably the clearest argument against libertarianism, which often merely asserts the autonomy of individuals against any claims of the commons. In normal times the individual is worth defending; under conditions that threaten the survival of part or all of our species, compulsion may be our only resort, as with perfectly reasonable blackouts and rations in wartime. To rebuild human society under the constraints of climate change will be one of the great challenges of the century to come, as will our improvised grappling with artificial intelligence. Such phenomena pose existential risks for humanity, and leave far less room for tolerance of individual brattiness. Cases are mounting of devastating wildfires caused by arson. Recently it was reported that there is even a website where one can bet on the location of coming wildfires, raising the specter of deliberate blazes set to collect on wagers. The death penalty has steadily lost support in a world where many stress the infinite value of human life. But if we focus instead on entire ecosystems, those who purposely burn the forests may begin to look worse than serial murderers.___The politics of the future may be splintered by disagreement over such topics as how to manage our environing background and how to permit or restrict the entry of new objects into the political sphere.___So far I have spoken of force, authority, and punishment: measures sure to have greater appeal to those who identify with what we know as the Right. But other implications of the post-anthropocentric world are likely to have different backers. If non-human objects are seen as structuring political space, it stands to reason that they can no longer be introduced solely by the pace of technical breakthrough. Fields ranging from cybernetics to energy will demand increased politicization once they are reconceived not just as products of individual human investment, but as renovations of collective political geography. This need not involve world government, with its inherent risk of tyranny, but may involve quasi-governmental enforcers of prestige along the lines of a less corrupt FIFA or International Olympic Committee, punishing deviant states not with violence but with less tangible incentives.Politics will never lose its historic links with conflict and faction. But rather than factions aligned by differing theories of human nature, the politics of the future may be splintered by disagreement over such topics as how to manage our environing background and how to permit or restrict the entry of new objects into the political sphere. This will prove just as incommensurable with the modern Left/Right spectrum as a globe is with a two-dimensional map.
Evian Championship: Haeran Ryu shoots lowest-ever round in a major as Lottie Woad endures frustrating third round
Hackers Used AI to Develop First Known Zero-Day 2FA Bypass for Mass Exploitation
Google identified the first malicious AI use for a zero-day 2FA bypass in an open-source admin tool, accelerating threat actor operations.
This senior finds purpose through teaching and research - College of Arts and Sciences
Evianna Merriam combined science and teaching in her studies and will continue marine science research after graduation.
This senior finds purpose through teaching and research
Evianna Merriam combined science and teaching in her studies and will continue marine science research after graduation.
Danone bets on bottled-water as health trends reshape drink choices
Danone said on Thursday rising health awareness among consumers in Britain and France is driving a shift from sugary drinks to bottled water, boosting sales of the French consumer goods giant's brands like Evian.