In the summer of 1996, The American Scholar published an essay by Christopher Clausen. It was called “Welcome to Post-culturalism” and in it, Clausen (a professor of English at Penn State University) reflected on how the word “culture” has come to mean something very different from its historical meaning in anthropology. In that context, it “refers to the total way of life of a discrete society, its traditions, habits, belief, and art.” This way of life was transmitted from one generation to the next and thereby served as a system of moral instruction and ethical restraint.
But “culture” in this deep sense has always been something of a problem for Americans. “The American political tradition places individual liberty ahead of nearly every other goal, thereby (among many other benefits) reducing occasions for intergroup conflict.” The liberation of individuals from restraining forces “is one of the permanent trends in American life and comes closer to realization with every advance in communications. But the freedom that lies beyond culture may be a mixed blessing—in some respects a liberty that not even John Stuart Mill could love. The escape from restraint that the Internet represents derives not from an ideal of human fulfillment but from the narcissistic experience of one’s own personality, strengthened by its reflection in the computer screen, as the only significant reality. The major constituents of real cultures—family, religion, ethics, manners—have shrunk almost to the vanishing point as authorities over individual behavior. This inflation of personality at the expense of external reality did not begin with the computer age; Christopher Lasch chronicles its rise in a book entitled, naturally, The Culture of Narcissism (1978). Computers and their sibling, cable television, have, however, greatly accelerated the process.”
“The old liberal distinction between self-regarding and other-regarding conduct has little significance if one inhabits a world made up primarily of bytes and images. Like television itself, which exists only to reach the largest possible audience, such a world has no fixed norms; like the Internet, it welcomes virtually any content from any source. Every expression, however violent, pornographic, or merely shallow, is equivalent to all other expressions. ‘The First Amendment,’ proclaims Michael Eisner, chairman of the Walt Disney Company, ‘gives you the right to be plastic.'”
Clausen’s observations resonate with earlier concerns expressed by Philip Rieff in his 1966 book, The Triumph of the Therapeutic: Uses of Faith after Freud. In that book, Rieff describes a culture as an “inherited organization of permissions and restraints upon action.” But the twentieth century was witness to a widespread suspicion about any inherited assumptions about good and evil, and so encouraged social institutions and personalities that were committed to liberation rather than restraint. This marked a transition from culture to what Rieff terms anti-culture: “The systematic hunting down of all settled convictions represents the anti-cultural predicate upon which modern personality is being reorganized. . . . Our cultural revolution does not aim, like its predecessors, at victory for some rival commitment, but rather at a way of using all commitments, which amounts to loyalty toward none.”
Related reading and listening
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- Is American culture now story-less? — From our archives, Michael Kammen compares popular and mass culture, and Philip Fisher analyzes the idea that new cultural forms inevitably dissolve old ones. (26 minutes)
- A fearful darkness in mind, heart, and spirit — Roberta Bayer draws on the work of George Parkin Grant (1918–1988) to argue that our “culture of death” must be countered with an understanding of reality based in love, redemptive suffering, and a recognition of limitations to individual control. (33 minutes)
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- Christopher Dawson: Chronicler of Christendom’s Rise and Fall — Dermot Quinn discusses historian Christopher Dawson’s meta-historical perspective and his wisdom about what makes cultures healthy or unhealthy. (54 minutes)
- “How deep the problems go” — FROM VOL. 103Eric Miller discusses the late historian and social critic Christopher Lasch’s intense commitment to understand the logic of American cultural confusion. (20 minutes)
- On moral authority and medicine — Continuing our time travel back to 1992, we hear two more interviews from the pilot tape for the Mars Hill Tapes, with sociologist James Davison Hunter and bioethicist Nigel Cameron. (28 minutes)
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- The Me Decade and the triumph of the therapeutic — Elisabeth Lasch-Quinn reflects on the similarities between Philip Rieff’s complex cultural analysis and the breathless and breezy accounts of modern culture produced by Tom Wolfe. (15 minutes)
- The disabling consequences of winsomeness — Stanley Hauerwas on how many modern Christians offered atheists less and less in which to disbelieve.
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- Mars Hill Audio Journal, Volume 100 — FEATURED GUESTS: Jennifer Burns, Christian Smith, Dallas Willard, Peter Kreeft, P. D. James, James Davison Hunter, Paul McHugh, Ted Prescott, Ed Knippers, Martha Bayles, Dominic Aquila, Gilbert Meilaender, Neil Postman, and Alan Jacobs
- Mars Hill Audio Journal, Volume 94 — FEATURED GUESTS: Maggie Jackson, Mark Bauerlein, Tim Clydesdale, Andy Crouch, and Jeremy Begbie
- Mars Hill Audio Journal, Volume 82 — FEATURED GUESTS: Stephen Gardner, Elisabeth Lasch-Quinn, Wilfred McClay, David Wells, James K. A. Smith, and Robert Littlejohn
- The Necessity of Tradition — “If a society wishes to find a way of ensuring that newly emergent and valuable techniques are passed on and preserved, its members must feel themselves under an ethical obligation to leave the best possible world not only for their children, but also for their grandchildren.”
- Mars Hill Audio Journal, Volume 67 — FEATURED GUESTS: Eric O. Jacobsen, Allan C. Carlson, Terence L. Nichols, R. R. Reno, David Bentley Hart, J. A. C. Redford, and Scott Cairns
- Manners and the Civil Society — Three essayists reflect on the relationship between manners and morals, and address the way in which the survival of a democratic society depends upon its citizens’ respect for one another. (90 minutes)