In 1927, a French philosopher named Julien Benda published a book called La Trahison des Clercs, commonly translated today as "The Treason of the Intellectuals." In it, he argued that Europe's intellectual class -- the philosophers, priests, scholars, and so on -- had betrayed their duty to call man to a common brotherhood and to urge transcendence of the divisions of the material world, embracing instead the rank demagoguery of race, party, class, and nation. They had, he said, abandoned idealism in favor of realism; universalism in favor of particularism; transcendence in favor of substance; disinterest and reason in favor of passion and hatred. He identifies several offenders by name (including his fellow Frenchmen Maurice Barrès and Charles Maurras) and reserves some of his harshest criticism for the Germans, whom he identifies as the source of virtually everything wrong and terrible about modern thought.
His epilogue (in which he predicts the coming world war) includes a very poignant thought about human nature, one I've often pondered over but never been able to articulate. I reproduce it below:
Let me point out in this respect that insufficient attention is perhaps paid to the fact that there are always only a very tiny number of instances in history on which are built up a "law," which claims to be valid for the whole past and future evolution of humanity. Vico says that history is a series of alternations between periods of progress and periods of retrogression; and he gives two examples. Saint-Simon says history is a series of oscillations between organic epocs and critical epochs; and he gives two examples. Marx says history is a series of economic systems, each of which casts out its predecessors by means of violence; and he gives one example. I shall be told that these examples could not be more numerous, owing to the fact that history, at least known history, is so short. The truth, implied by this very reply, is that history has lasted too short a time for us to be able to deduce laws from it to enable us to infer the future from the past. . . .
I shall go further and say that even if an examination of the past could lead to any valid prediction concerning man's future, that prediction would be the contrary of reassuring. People forget that Hellenic rationalism only really enlightened the world during seven hundred years, that it was then hidden (this a minima verdict will be granted me) for twelve centuries, and has begun to shine again for barely four centuries; so that the longest period of consecutive time in human history on which we can found inductions is, upon the whole, a period of intellectual and moral darkness. Looking at history, we may say in a more synthetic manner that, with the exception of two or three very short, luminous epocs whose light, like that of certain stars, lightens the world long after they are extinct, humanity lives generally in darkness; while literatures live generally in a state of decadence and the organism in disorder. And the disturbing thing is that humanity does not seem to mind these long periods of cave-dwelling.
To come back to the realism of my contemporaries and their contempt for a disinterested existence, I must add that my mind is sometimes haunted by a dreadful question. I wonder whether humanity, by adopting this system to-day, has not discovered its true law of existence and adopted the true scale of values demanded by its essence? The religion of the spiritual, I said just now, seems to me a lucky accident in man's history. I shall go further, and say it seems to me a paradox. The obvious law of human substance is the conquest of things and the exaltation of the impulses which secure this conquest. Only through an amazing abuse were a handful of men at desks able to succeed in making humanity believe that the supreme values are the good things of the spirit. To-day humanity has awakened from this dream, knows its true nature and its real desires, and utters its warcry against those who for centuries ahve robbed it of itself. Instead of waxing indignant at the ruin of their domination, would it not be more reasonable for their usurpers (if there are any left) to wonder that it lasted so long? Orpheus could not aspire to charm the wild beasts with his music until the end of time. However, one could have hoped that Orpheus himself would not become a wild beast.
I spend a lot of time documenting the general decline of the West. The decline of its economic strength, ruined by its newfound puritanical distrust of corporatism. The decline of its literature, of its philosophy (which appears today to have vanished entirely), of its ability to string together coherent sentences. The decline of its morality, and the rank barbarism with which modern Western man treats his peers, even without provocation. I have often thought that the coming period of darkness would be an interruption to the flow of history. Perhaps it will simply be a great historical correction -- an epoch-ending regression toward the mean.
Perhaps man, having tired of the sunlight, will at last go home to the darkness of his cave.
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