Part 2 of 2
Fifth level of explanation: Decline of civil society
Intrusive States claim to promote the common good. They set up programmes that encourage mutual support in times of need; they build material, cultural, and spiritual resources that are widely shared; they protect the future from the depredations of the present; they preserve the virtuous memory of the past; they limit the strong and guard the weak; they pass on the goods and wisdom of this generation to the next. Overall, the Intrusive States’ promotion of public health, including the response to viral pandemics, belongs on this list. It is a service to the common good.
In comparison to even the most beneficent Intrusive State, however, smaller communities are often better stewards of the common good. The contemporary organs of what Hegel called civil society range from ethnic communities to churches, from employers to healthcare networks, from associations of merchants to unions of workers. These communal groupings, each with its own structures of membership, leadership, and ambition, are well suited to determine the most humane way for a society to deal with many types of problems, including many aspects of pandemics.
However, the vitality and responsiveness of civil society as a whole have diminished sharply over the past century or so. Most groups have lost much of their autonomy, yielding authority to increasingly intrusive Political States. By 2020, both the authority and autonomy of independent civil society had faded away in all the areas relevant to the hysteria over Covid-19: healthcare systems, emergency response networks, research facilities, charities, and the monetary-financial system. In effect, almost all the politically relevant organisations of civil society that might have resisted had effectively been absorbed into the governments and bureaucracies of Intrusive States.
The heated “culture wars” and some anti-government reporting from mass media show that civil society has not been fully extinguished in liberal democracies. In this crisis, though, independent voices were too weak to create a strong opposition. On the contrary, as mentioned, governments’ anti-pandemic agendas were (and are) widely supported by politicians and intellectuals of both left and right and by almost all the leading media. Similarly, religious and business leaders rushed to endorse the authoritarian agenda.
The decline of civil society not only reduced resistance to governmental hysteria. It also made that hysteria more likely in the first place, by impoverishing the once rich dialogue of social groups. The officials and bureaucrats of intrusive governments talked almost exclusively to each other, experiencing no significant challenges from civil society. It was almost inevitable that they would become a self-referential monolith that easily yielded to authoritarian temptations, both petty and grand.
The response of the “people’s” governments of the old Soviet bloc to environmental degradation is a good example of the underlying issue. With civil society effectively banned in those countries, it was literally impossible for the genuine people to find representatives who could articulate and develop an economic and political agenda that combined pollution control with maximising industrial production. In the civil silence, government officials had no reason to address this problem, so they did not. Similarly, in the face of anti-Covid policies that amounted to an assault on humanity, civil society was so weak that humanity could barely speak out.
Sixth level of explanation: Biopolitics
In the before-time: Conception, birth, health, illness, and death were laden with religious meaning for as long as societies were religious. However, these mysteries of life were rarely political. The plague described by Thucydides, which is symbolic of Athens’ political decay, is a rare exception – and the biology-political connection is made by the author, not by the city-state’s rulers and citizens.
Biopower for the sake of power: In the last few centuries, religious awe and authority have eroded along with religious faith, and governments have increasingly taken power over bodies (as explained by Michel Foucault). They have exercised this new biopower by promoting sanitation in the 19th century, hygiene and nutrition in the first half of the 20th century, and vaccines and certain sexual behaviours in the second half.
All these State powers persist, but in the 21st century, biopower is expanding to control the motion and location of bodies that are potentially ill; that is of all bodies. The justification for taking this additional control is an overriding concern for health, a concern that leaves little room to strive for more than the narrowest sorts of human flourishing. The animalistic thinking of biopower is essentially inhuman, but rulers who love power are inevitably drawn to treating their subjects as simply actual or potential vectors of disease.
The fear of death: When a pandemic is believed to threaten widespread deaths in a culture that lacks the spiritual framework needed to deal with the fear of death, then respect for the fullness of life-before-death – love, family, community, culture – easily comes to be considered superfluous. All that matters is “bare life” (a term popularised by Giorgio Agamben).
The mastery of nature: Hubristic modern cultures are to some extent based on the premise and promise of achieving every greater human control over nature. From that perspective, it is easy to believe that the inability to keep people from dying in a viral pandemic is a sign of scientific and governmental failure. Because “saving” lives carries so much cultural weight, it appears reasonable to destroy the quality of many lives in order to delay the deaths of even a relatively few people.
The campaign for Zero-Covid is bad science, but it fits well the desire to treat the virus as a military-style enemy that is expected to surrender unconditionally to human willpower. Lost years of school, deaths of despair, emotional distress, and even deaths from untreated conditions are mere collateral damage in the battle to ward off this natural disorder.
Expiation 1: Contemporary societies are too atheistic for a widespread belief in acts of God.
However, while Covid-19 was rarely interpreted as a sign of divine anger, it was widely seen as Nature’s punishment for some sort of human hubris. Different, contradictory social sins have been blamed: excessive and careless use of technology, inadequate technological efforts to counter viral threats, and the vanity of thinking humans could have a totalitarian control of Nature. The confidence that nature is cursing humanity encouraged the easy conflation of the disease with the all-too-human inhumane responses to it.
Expiation 2: When the mysteries of life were still religious, governments often helped propitiate the angry disease-bringing Gods by supervising socially demanding sacrifices. In the logic of sacrifice, the more innocent the victim, the more effective the offering will be. Governments that have taken up this religious biopower are keeping up the sacrifices. The anti-Covid restrictions offer up innocence in the form of children’s education, the pleasures of travel and entertainment, and the health of the poorer members of the community. In this symbolic language, which is largely impervious to empirical evidence, such great sacrifices are very potent.
The cost of failure: While the sacrifices are powerful, the inability to eliminate death or respiratory viral infections ensures that no sacrifices are ever fully successful. Rulers, like the priests whose role they have usurped, respond to this failure with ever-greater sacrifices. As Covid continues to strike, more of the fullness of life is offered up and there is ever more willingness to let people, especially those defined as suitable victims, die or suffer great harm.
Seventh level of explanation: Purity
In the popular imagination, modern scientific cleanliness has been combined with traditional ritual purity. People still tend to divide the human body and its world into zones and times of purity and impurity. The refusal of politicians and public health experts to recognise and reject this pure-impure thinking allows it to shape attitudes towards Covid.
Those attitudes are often scientifically unsound. Purity rules separate the unclean outside world from the clean body and eliminate unavoidable bodily pollution. They do this by removing impurities and ritually purifying, most often through washing and isolation. However, humans cannot live without some potentially illness-bearing and clearly microscopic creatures.
Indeed, impure dirt and illness can bring us more of the purity of health, by making us more resistant to future attacks by other impure “germs.” Conversely, the impure virus that causes Covid-19 cannot be warded off by washing, disinfecting, or ritual actions such as wearing masks.
Modern societies can usually just about manage the tension between the primordial fear of impurity and the reality of many health-promoting human relationships with bacteria and viruses. We both use antibacterial soap and accept having seasonal colds. The uneasy balance was broken in the hysteria created by the especially impure infectious disease of Covid-19.
Without an approved cultural language of purity, modern discourse has largely turned to two euphemisms that are approved. One is “science.” The technically trained priests of the purity cult are consulted as oracles, as in news headlines beginning, “Scientists tell government…”, which are generally followed by some proclamation of doom or counsel of suffering.
Non-priests are expected to be grateful for the commanded sacrifices of personal, social and professional life, for the sake of the cult – no one wants to be a source of impurity. The quasi-religious gratitude is expressed as a “belief in science.”
“Safety” is the other modern euphemism for purity. Ignoring the actual scientific evidence, the cultic priests prescribe many sorts of polluting contact as unsafe. They also prescribe the wearing of approved facial amulets (masks), which they say increase safety, also ignoring most of the actual scientific evidence.
Like some religions, the purity cult includes a sharp duality between the pure elect and the unclean others. Membership in the elect requires rigorous adherence to the purity regulations.
It brings a confidence in one’s own moral superiority that is often expressed as disdain for those who have less purity. Sociological analysis, which shows that the purity-elect of Covid-19 are typically members of the social and economic elite while the burden of disease falls heavily on the poor, probably reinforces this division.
The power-cult of governments helps enforce the purity cult. Governments mandate visible signs of adherence to the purity cult (social distancing, mask-amulets) and command ritual isolation for people declared impure, even if they are not ill. The political authorities reject mitigation through naturally acquired herd immunity as impure. Only the sterilised needles of vaccines can fully restore humanity to its original purity.
Conclusion: A pseudo-holy, power-hungry mess
The combination of mass hysteria, self-interest, authoritarian politics, and an unacknowledged purity cult brings many, many unfortunate outcomes. Most obvious is the multipronged
assault on humanity, the prohibition of or restrictions on many important human activities, from worship and shopping to educating the young and visiting the ill. There is also subtler damage to healthcare, social trust, social unity, trust in the media, and whatever was left of constitutional democracy.
Most restrictions have been lifted in most of the world, and the rest will presumably be lifted in due course. However, the damage they have done will last for many years. Most obviously, lost healthcare and schooling will blight some lives and harm many others. More subtly: the isolation of work-from-home will damage and deform many careers; the isolation of antisocial distancing will have lasting effects on community mental health; the unequal burden of Covid-19 and the anti-Covid policies will widen social and economic divisions; and the official endorsement of a neo-pagan science cult will undermine public health policymaking.
The prolonged closure of roughly half of the schools in the United States is particularly harmful, and is a particularly clear example of the toxic interaction of the various levels of explanation.
Teachers’ mass hysteria, their unions’ quest for authoritarian power, the participation of the media in the hysteria-authoritarian movements, the willingness to sacrifice innocent victims (children) as an exercise of bio-power, and the desire to avoid the impurities created by children playing, touching, and having physical fun – all these have combined to maintain a policy that is astoundingly cruel and totally contrary to any scientific, sociological, or moral logic.
Perhaps the worst aspect of the response to Covid-19 is the precedent it sets. Barring a revulsion of the scale that produced Germany’s multi-decade reeducation programme after the fall of the Nazi regime, most people in the Western world will accept that the authoritarian-biopower-purification responses were reasonable in 2020-2021 and will remain reasonable in the future.
Such a grand revulsion is improbable, as there seem to be no brakes on any of the deep historical, cultural, and spiritual forces that lead to authoritarian governments, random exercises in bio-power, and anti-scientific purity cults.
No substantial group seems capable of preventing a recurrence of these policies or the continuation of the anti-viral purity cult. All the natural loci of resistance – left-wing politicians, civil liberties advocates, religious leaders, and all sorts of academics – endorsed the waves of restrictions with few qualms. Only the libertarian right has stood fairly firm against the tide, and that movement hardly exists outside of the United States.
This downward spiral of explanations for the scientifically senseless anti-Covid-19 policies will be depressing for people who have rejected the dominant narrative of heroic necessity.
However, there is no need for despair.
On the contrary, the restrictions and compulsion have caused more than enough pain to change perceptions, if only the people can learn to see through their fear, their misplaced trust in authorities and authoritarian governments, and the numerous illusions supported by both culturally embedded patterns of thought and a consciously manipulative established media.
Knowledge of what has gone wrong can ultimately fortify society against the attacks of unreason.
Image via Picmonkey. Article cross-posted from Brownstone Institute.