Songs as Another Kind of Parallel University

Meta Intelligence is a heterodox view of education where formal education (courses, diplomas, universities, fields) are incomplete and limited without adding informal education which is part of your life such as movies, songs, conversations and images (paintings, posters, etc). Your “lifeworld” (Edmund Husserl’s apt coinage) fuses all the kinds of education where the word education means thought-provoking and illuminating. Even personal experience counts such as illnesses or bad marriages! Only via this Meta Intelligence will you achieve a glimpsed “holism.” (Meta Intelligence is that meta-field outside fields, borders and boundaries.)

Take songs.

Think back to Jim Morrison’s classic tune, “Riders on the Storm” which begins:

“Riders on the storm
Riders on the storm
Into this house, we’re born
Into this world, we’re thrown
Like a dog without a bone
An actor out on loan
Riders on the storm”

This song (by the Doors), expresses in a simple way Heidegger’s notion of human existence as partly governed by “Geworfenheit” which derives from “werfen,” to throw. “Geworfenheit” means “thrownness.” Jim Morrison and his band the Doors are songphilosophers without (probably) being Heidegger’s acolytes. Max Weber, one of the fathers of modern sociology, uses the word “disenchantment” to describe the modern world, “Entzauberung” in German, where “zauber” means “magicality” and “ent” means “removal of,” and “ung” means “condition of being.” The magic here does not mean something like a card trick but rather sacred mysteries, perhaps like the feeling a medieval European felt on entering a cathedral.

Enchantment in the West survived in our notions of romantic love and was associated with the songs and outlook of the medieval troubadours. Such romantic enchantment which is fading from our culture in favor of sex is still celebrated in the classic Rogers and Hammerstein song, “Some Enchanted Evening” from the forties musical and fifties movie, South Pacific.

The song lyrics give you the philosophy of romantic love as the last stand of enchantment:

“Some enchanted evening, you may see a stranger,
You may see a stranger across a crowded room,
And somehow you know, you know even then,
That somehow you’ll see here again and again.
Some enchanted evening, someone may be laughing,
You may hear her laughing across a crowded room,
And night after night, as strange as it seems,
The sound of her laughter will sing in your dreams.

“Who can explain it, who can tell you why?
Fools give you reasons, wise men never try.

“Some enchanted evening, when you find your true love,
When you hear her call you across a crowded room,
Then fly to her side and make her your own,
Or all through your life you may dream all alone.

“Once you have found her, never let her go,
Once you have found her, never let her go.”

Notice that “chant” is a component of enchantment.

One could say that conventional enchantment has been transferred to the world of science and mathematics where a deep beauty is intuited. Professor Frank Wilczek of MIT (Nobel Prize) wrote several books on this intersection of science and the quest for beauty whereas Sabine Hossenfelder of Germany has argued, per contra, that this will be a “bum steer.”

You should sense that like movies, songs give you a “side window” or back door into thinking and knowledge, which should be center stage and not depreciated.

World-Watching: Global Energy Tracker

[from the Council on Foreign Relations]

by Benn Steil and Benjamin Della Rocca

The Global Energy Tracker allows you to gauge trends in energy use across the globe through time.

The charts on the tracker page compile data on energy-consumption trends in seventy-nine countries going back to 1990. Each chart shows how much energy a given country consumes from nine different sources.

The charts display each country’s consumption data for each energy source by the amount of exajoules consumed, by exajoules consumed per capita, and as a share of that country’s total energy consumption. (Exajoules are a measure of energy; one exajoule is roughly equivalent to California’s annual electricity use.)

As the legend indicates, five energy sources covered by the trackercoal, oil, natural gas, biofuels, and other (unclassified)—emit high levels of carbon dioxide. Four others—solar, wind, nuclear, and hydroelectric—are low-carbon emitters.

Together, the charts reveal significant trends in global energy usage. They show, for example, that high-carbon energy sources—especially oil—are the world’s dominant source of power. On average, 83 percent of tracker countries’ energy comes from high-carbon sources, and 37 percent specifically from oil.

Low-carbon sources, however, are on the rise, particularly in developed countries. Since 2010, the United States’ low-carbon consumption share climbed from 12 to 16 percent, the United Kingdom’s from 10 to 19 percent, and Germany’s from 14 to 19 percent. China, the world’s largest energy consumer, saw its low-carbon share rise from 9 to 15 percent. Rapid cost declines for low-carbon sources such as wind and solar, beneficiaries of technological innovation, explain much of the change. Still, low-carbon power’s share has actually declined in some rich countries, such as Japan—where it has fallen from 18 to 11 percent.

Some tracker countries rely highly on low-carbon energy. Twenty-five percent of Canada’s energy and 29 percent of Brazil’s, for example, comes from hydroelectric—compared with 9 percent for tracker countries on average. France derives over a third of its energy from nuclear. Other countries remain heavy users of higher-carbon sources. China derives 56 percent of its power from coal—although that figure is down from 70 percent a decade ago.

View the Global Energy Tracker.

Education and the Historical Swirl: Part II

We concluded Part I on this topic with the following comments which we wish students to incorporate into their educations, irrespective of the major, field or concentration:

The gold standard itself, dominated from London led to intricate problems: Golden Fetters: The Gold Standard and the Great Depression, 1919-1939 (published in 1992) by Barry Eichengreen, the leading historian of monetary systems, shows the downstream pitfalls of the gold standard.

In other words, the de facto emergence of Britain/London as the world commercial and policy center and the relation of this emergence to empire and international tensions and rivalries, means it is very problematical for any country to steer a course other than staying in tandem with British moods and ideologies, such as free trade. Any country by itself would find it difficult to have a more independent policy. (Friedrich List of Germany, who died in 1846, wrestles with these difficulties somewhat.) The attempts to find “autonomy and autarky” in the interwar years (Germany, Japan, Italy) led to worse nightmares. The world seems like a “no exit” arena of ideologies and rivalries.

The “crazy dynamics” and the semi-anarchy of the system, which continues to this day and is even worse, means that policy-making is always seen through a “dark windshield.”

History in the globalizing capitalist centuries, the nineteenth and the twentieth, is a kind of turbulent swirl and not a rational “walk.”

Here’s a bizarre but necessary comment on this sense of turbulent and surprising swirl propelling history forwards and backwards and sidewards at the same time:

The historian, Barry Eichengreen (mentioned above), is a distinguished analyst of world monetary systems at U.C. Berkeley and perhaps the leading expert today on the evolution of such systems.

From movies such as Shoah and Last of the Unjust by the great filmmaker Claude Lanzmann, we know that Barry Eichengreen’s mother was Lucille Eichengreen, a Jew born in Hamburg, Germany (1925) and deported to the Łódź Ghetto in Poland during World War II. She survived through many miraculous accidents and contingencies, then wrote about her experiences.

We get a deeper insight into “the way of the world” by seeing that the Holocaust itself has as a backdrop the anarcho-craziness of the world. The Fascists and Nazis were jumping from the “frying pan into the fire” by imagining that world conquest and world-murdering could “stop the world.” They and their favored populations could “get off” and step into a racial dreamworld. They were taking today’s concept of “gated community” and applying it to the “racial community” (Volksgemeinschaft, in German).

This led to the phenomenon depicted in Goya’s famous aquatint: The Sleep of Reason Produces Monsters.

The perceived madness of the world and the madness of leaders that this perception leads to have never been analyzed together.

The fact that the behavior of world leaders could be “crazy like a fox” (half-insane, half-opportunistic, or Machiavellian “clever”) is a complicating factor or twist from Mussolini until today.

Multiple Searchlights Give You Understanding

Naive views of world events and world history are mono-causal but the world is always “multifactorial.” The Left and the Right keep on pushing these “perfect myopia” analyses:

For example, in the movie masterpiece Reds from 1981, John Reed (played by Warren Beatty) keeps repeating that the cause of World War I is and will be J.P. Morgan’s loans and profits, a variant of “vulgar Marxism.”

We have already seen that one cannot understand World War I and the “winds of war” leading up to it without several layers of analysis including the globalization forces from 1870-1914 and the rise of an integrated Atlantic economy (Professor Jeffrey Williamson book); the rise of the Anglo-German antagonism (described in Paul Kennedy’s excellent book); the flow of loan capital and debts described in Herbert Feis’s classic, re-issued in 1965 and described here:

“This book, published for the Council on Foreign Relations, does not deal directly with the war or with its origins, but it has been included in this category because few books published in recent years have made more substantial contributions to the history of pre-war international relations in the broadest sense.

Feis’s book is the first adequate treatment of international loans in the years from 1870 to 1914, a subject the importance of which has long been recognized but the discussion of which has never got far beyond the stage of loose generalities. The scientific treatment of it involves a thorough command of the extensive literature of pre-war diplomacy as well as an intimate acquaintance with the sources of international finance.

So far as the reviewer can see, Feis has not missed anything of importance. He not only knows the material, but he knows how to use it; he understands the political motives and considerations which lay behind these financial transactions. A large part of the volume is taken up with a pioneer study of the character of British, French and German foreign investments and the general policies followed by the governments towards investments abroad. The remainder is devoted to a review of the major enterprises—the financing of Russia, the Balkan States, Egypt, Morocco, China and some of the less important countries. Other chapters deal with the vexed problems of Balkan and Asiatic railway. In many instances Feis’s treatment is the only adequate one in existence, but even in the larger sense the book is a reliable and thoroughly readable piece of research, one that no student of international relations can afford to overlook.”

(William L. Langer’s review of Europe: the World’s Banker, 1870-1914 by Herbert Feis)

On top of all this, we have the problem of parochial and tribal and personal “sleepwalking,” captured so well by Professor Christopher Clark:

The Sleepwalkers: How Europe Went to War in 1914 is historian Christopher Clark’s riveting account of the explosive beginnings of World War I.

The drastic changes in attitudes, society, values and mentalities is then captured, for post-World War I England, by Ford Madox Ford’s Parade’s End:

Parade’s End (1924-1928) is a tetralogy of novels by the British novelist and poet Ford Madox Ford (1873–1939). The novels chronicle the life of a member of the English gentry before, during and after World War I.

Only this type of “multifactorial” panorama—what we call “circum-spective intelligence” or “meta-intelligence”—can give you the multiple searchlights you need.

Where the searchlight views intersect is where understanding begins.

Everything else is monomaniacal cartooning à la the “simp” analysis of John Reed in the brilliant movie Reds, from 1981.

Education and Seeing the “Swirl” of History

The tempo and rhythm of world events and world history are not captured in the linear and bland books one reads in schools and colleges where the sense of the stormy forward turbulence of the world is not communicated. Here’s an example that does communicate this “crazy dynamics”:

The leading historian, James Joll, in his excellent Europe Since 1870: An International History talks about gold and the gold standard in this way:

“The world supply of gold was diminishing, as the effects of the gold rushes in California and Australia in the 1850s and 1860s passed. This coincided with the decision in the 1870s of many of the leading countries to follow Britain’s example to use gold rather than silver as the basis of their currencyGermany in 1871, France in 1876 for example — so that the demand for gold rose just as the supply was temporarily declining. This in turn led to some doubt about the use of a gold standard and to much discussion about ‘bi-metallism’ and about the possibility of restoring silver to its place as the metal on which the world’s currency should be based, though this movement had more success in the United States than in Europe, where gold has now established itself firmly. By the 1890s however the discovery of new gold deposits in South Africa, Western Australia and Canada put an end to these discussions and uncertainties, as far as currency was concerned, for some fifty years.”

(James Joll, Europe Since 1870: An International History, Penguin Books, 1976, page 35)

These twists and turns and accidents or contingencies don’t communicate the real semi-turmoil surrounding all the decisions, which we can infer from the comment by a German politician in 1871, “We chose gold, not because gold was gold, but because Britain was Britain.” (Ian Patrick Austin, Common Foundations of American and East Asian Modernisation: From Alexander Hamilton to Junichero Koizumi, Select Publishing, 2009, page 99.)

Professor Joll delineates the emergent primacy of England:

“The establishment of London as the most important center in the world for shipping, banking, insurance-broking and buying and selling generally, as well as the growth of British industry, had been based on a policy of free trade.”

(James Joll, Europe Since 1870: An International History, Penguin Books, 1976, page 34)

The gold standard itself, dominated from London led to intricate problems: Golden Fetters: The Gold Standard and the Great Depression, 1919-1939 (published in 1992) by Barry Eichengreen, the leading historian of monetary systems, shows the downstream pitfalls of the gold standard.

In other words, the de facto emergence of Britain/London as the world commercial and policy center and the relation of this emergence to empire and international tensions and rivalries, means it is very problematical for any country to steer a course other than staying in tandem with British moods and ideologies, such as free trade. Any country by itself would find it difficult to have a more independent policy. (Friedrich List of Germany, who died in 1846, wrestles with these difficulties somewhat.) The attempts to find “autonomy and autarky” in the interwar years (Germany, Japan, Italy) led to worse nightmares. The world seems like a “no exit” arena of ideologies and rivalries.

The “crazy dynamics” and the semi-anarchy of the system, which continues to this day and is even worse, means that policy-making is always seen through a “dark windshield.”

History in the globalizing capitalist centuries, the nineteenth and the twentieth, is a kind of turbulent swirl and not a rational “walk.”

Education and the Kinds of Wholeness

We have stated several times that we seek more educational holism in particular, the tentative kind made by students themselves after they study these “exercises in holism.” Let’s explore this.

There’s a short story by Anton Pavlovich Chekhov (29 January 1860 – 15 July 1904), a Russian playwright and short-story writer, who is considered to be among the greatest writers of short fiction in history. In his classic “A Boring Story,” he tells the reader about his inner yearning for some wholeness in his life:

“In my predilection for science, in my wish to live, in this siting on a strange bed and trying to know myself, in all the thoughts, feelings and conceptions I form about everything, something general is lacking that would unite it all into a single whole.

Each feeling and thought lives separately in me, and in all my opinions about science, the theater, literature, students, and in all the pictures drawn by my imagination, even the most skillful analyst would be unable to find what is known as a general idea or the god of the living man.

And if there isn’t that. there’s nothing.”

(Selected Stories of Anton Chekhov, Anton Chekhov, Richard Pevear and Larissa Volokhonsky (translators), Modern Library, 2000, page 104, “A Boring Story”)

The author wants to unite everything (i.e., “something general is lacking that would unite it all into a single whole,” as he puts it).

This is not what we have in mind because there is no “scheme of things” or “unified field theory” that we impart to students. That is for various kinds of “madrasas” (Arabic: مدرسة) including secular ones.

Rather, we encourage students to “walk around” topics, fields, educations, discussions, books, movies, quizzes and exams, lectures, assignments to develop a more “circum-spective” view of knowledge.

Remember “Husserl’s rhomboid.” Edmund Husserl (Heidegger’s teacher, died in 1938) would bring a matchbox to his classes in Germany and get students in his classroom to see that one cannot view the whole matchbox at once nor can rotating it capture all of it. Parts are visible, the whole matchbox is not.

We apply this principle to education and knowledge acquisition and offer the mental habit for students of “homemade” exercises in making more holistic views.

The narrator in Chekhov’s story, yearning to have a god-like view of reality and knowledge and experience (theatre, science, etc.) as a unified “thing” is not our interest since it too elusive.

William James (died in 1910) says several times in his writings that “one mind can’t swallow the whole of reality.” Therefore we avoid such “totalizing” visions in favor of much more modest attempts at connecting things better.

Education and Hegemonial Struggles

Dominance by Design, by Professor Michael Adas, is a very “intellectually useful” overview of the American thrust towards world domination by force, whether through the backdoor (covert means) or through the front door (invasion of Iraq in 2003, etc).

Michael Adas is the Abraham E. Voorhees Professor of History at Rutgers University, New Brunswick.

“Long before the United States became a major force in global affairs, Americans believed in their superiority over others due to their inventiveness, productivity, and economic and social well-being. U.S. expansionists assumed a mandate to “civilize” non-Western peoples by demanding submission to American technological prowess and design. As an integral part of America’s national identity and sense of itself in the world, this civilizing mission provided the rationale to displace the Indians from much of our continent, to build an island empire in the Pacific and Caribbean, and to promote unilateral—at times military—interventionism throughout Asia. In our age of “smart bombs” and mobile warfare, technological aptitude remains preeminent in validating America’s global mission.

Michael Adas brilliantly pursues the history of this mission through America’s foreign relations over nearly four centuries from North America to the Philippines, Vietnam, and the Persian Gulf. The belief that it is our right and destiny to remake foreign societies in our image has endured from the early decades of colonization to our current crusade to implant American-style democracy in the Muslim Middle East.

Dominance by Design explores the critical ways in which technological superiority has undergirded the U.S.’s policies of unilateralism, preemption, and interventionism in foreign affairs and raised us from an impoverished frontier nation to a global power. Challenging the long-held assumptions and imperatives that sustain the civilizing mission, Adas gives us an essential guide to America’s past and present role in the world as well as cautionary lessons for the future.”

(Harvard University Press, 2009)

The whole issue of hegemonial struggles (as opposed to left-wing emphasis on “class struggles”) is very eye-opening in terms of achieving a more comprehensive understanding of the newspapers and history books themselves.

For example, Paul Kennedy’s book, “The Rise of the Anglo-German Antagonism: 1860-1914” (1980) is a very important book in giving us this layer of reality which complicates the parallel layer of globalization forces from 1870-1914.

Globalization narrowly speaking is about econo-technical changes unifying prices and other economic variables, while hegemonial struggles involve the struggle for mastery by rival countries or blocs.

This book gives an account of the rivalry between Great Britain and Germany in the period leading to the First World War. It gives readers a thorough comparison of the two societies, their political cultures, economies, party politics, courts, the role of the press and pressure groups, and so on.

Hegemonial rivalries between nations, blocs, empires are a key “motor” in world history and globalization and this rivalry are entwined at all times. Holistic education is partly the understanding of how entwining governs the world around us, in all areas.

Movies as a Parallel University: Cola Wars Movie

The 1961 fast-paced comedy, One, Two, Three starring James Cagney is extremely informative in a certain way if you get beyond the farcical and “manic-jocular” tone and atmosphere.

The story takes place in West Berlin. Communism and Nazism are still “in the air,” although Germany has of course been defeated in 1945.

C.R. “Mac” MacNamara (James Cagney) is a high-ranking executive in the Coca-Cola Company, assigned to West Berlin after a business fiasco a few years earlier in the Middle East (about which he is still bitter). While based in West Germany for now, Mac is angling to become head of Western European Coca-Cola Operations, based in London. After working on an arrangement to introduce Coke into the Soviet Union, Mac receives a call from his boss, W.P. Hazeltine, at the Coca-Cola headquarters in Atlanta. Scarlett Hazeltine, the boss’s hot-blooded but slightly dim 17-year-old socialite daughter, is coming to West Berlin. Mac is assigned the unenviable task of taking care of this young whirlwind.

The undiscussed and “latent content” of this zany comedy is very serious.

There are three fundamental choices for a country:

  1. Class war (Communism, Eastern Bloc, Russia).
  2. Race war (Nazis, Germany, fascism).
  3. Cola war (Coke versus Pepsi, USA, business civilization).

The implicit message of the movie, which constitutes a kind of ultimate political science lesson, is that cola wars (i.e., corporate competition for sales and profits and markets worldwide) is the best choice, no matter that it seems manic and empty, since the alternatives on the list of three options are impractical nightmares which lead to calamities and historical catastrophes.

The basic book describing the cola wars factually is: The Cola Wars: The Story of the Global Battle between the Coca-Cola Company and PepsiCo, Inc., J.C. Louis & Harvey Z. Yazijian, Everest House, October 1, 1980.

Education and Ambiguity Awareness: A Polyvalent World

Sleepwalkers and sleepwalking are both destructive and constructive and show us the ambiguity in all phenomena.

The World War I chronicle of Professor Christopher Clark, The Sleepwalkers, from 2012, is described this way:

On the morning of June 28, 1914, when Archduke Franz Ferdinand and his wife, Sophie Chotek, arrived at Sarajevo railway station, Europe was at peace. Thirty-seven days later, it was at war. The conflict that resulted would kill more than fifteen million people, destroy three empires, and permanently alter world history.

The Sleepwalkers reveals in gripping detail how the crisis leading to World War I unfolded. Drawing on fresh sources, it traces the paths to war in a minute-by-minute, action-packed narrative that cuts among the key decision centers in Vienna, Berlin, St. Petersburg, Paris, London, and Belgrade.

Distinguished historian Christopher Clark examines the decades of history that informed the events of 1914 and details the mutual misunderstandings and unintended signals that drove the crisis forward in a few short weeks.

How did the Balkans—a peripheral region far from Europe’s centers of power and wealth—come to be the center of a drama of such magnitude? How had European nations organized themselves into opposing alliances, and how did these nations manage to carry out foreign policy as a result? Clark reveals a Europe racked by chronic problems—a fractured world of instability and militancy that was, fatefully, saddled with a conspicuously ineffectual set of political leaders. These rulers, who prided themselves on their modernity and rationalism, stumbled through crisis after crisis and finally convinced themselves that war was the only answer.

On the other hand, the great science writer and intellectual Arthur Koestler (died in 1983) in his own book, The Sleepwalkers, (originally, 1959) argues that the revolution in cosmology associated with the names of Copernicus, Kepler, Galileo, et al depended on visionary thinking, a kind of “sleepwalking.”

Lastly, the classic novel, The Sleepwalkers by Hermann Broch (died in 1851) condemns sleepwalking as the basis of Europe and Germany’s descent into nightmare.

Important works by Broch are The Sleepwalkers (German: “Die Schlafwandler,” 1932) and The Guiltless (German: “Die Schuldlosen,” 1950). The Sleepwalkers is a trilogy, where Broch takes “the degeneration of values” as his theme. Various generations are depicted as sleepwalking through their times and eras without any ability to “see past” their time, place, era. They were “sleepwalking.” This made them liable to demagogic deceptions and recruitment.

On the other hand, the experience and story of Kekulé (died 1896) and his scientific discoveries prodded by dreams and reveries and sleepwalking give us a story that argues against seeing sleepwalking as always negative:
Kekulé’s dream and “good kinds of sleepwalking.”

Friedrich August Kekulé, later Friedrich August Kekule von Stradonitz (7 September 1829 – 13 July 1896), was a German organic chemist. From the 1850s until his death, Kekulé was one of the most prominent chemists in Europe, especially in theoretical chemistry. He was the principal founder of the theory of chemical structure.

The new understanding of benzene (C6H6), and hence of all aromatic compounds, proved to be so important for both pure and applied chemistry after 1865 that in 1890 the German Chemical Society organized an elaborate appreciation in Kekulé’s honor, celebrating the twenty-fifth anniversary of his first benzene paper.

Here Kekulé spoke of the creation of the theory.

He said that he had discovered the ring shape of the benzene molecule after having a reverie or day-dream of a snake seizing its own tail (this is an ancient symbol known as the ouroboros).

Kekulé’s story of “dreaming up” the structure of benzene (C6H6) gives us another historical example of Arthur Koestler-type “good sleepwalking” ie visionary dreams and reveries that really enhance “objective” concrete scientific analysis and not only art works.

It is educational to see the inner ambiguity of words and phenomena (such as sleepwalking) because this duality and “polyvalence” applies to many cases.

Do Disintegrating Societies “Vomit Up” Disturbed and Demonic Leaders? Durkheim’s “Anomie”

The great American social critic Chris Hedges, who has seen a lot of disintegrating political systems in his travels as a foreign correspondent, offers a very resonant or thought-provoking concept when he says that disintegrating societies often “vomit up” criminal psychopathic leaders like the Serbs Mladić, Karadžić, Milošević, et al and Trump himself.

Hedges brings back the Émile Durkheim (one of the fathers of sociology who died in 1917) usage of “anomie” which Durkheim introduces in his masterful book Suicide from 1897. Anomie refers to a level of social bewilderment and lostness where a person or people opens the door to suicide or demonic demagogues who become cult figures rather like Trump to his supporters.

The real question becomes the social rot and dislocatedness that allowed for the rise of the devilish leaders (and secondarily the leaders themselves). The anomie is the problem, the leader a symptom of the problem.

The term anomie—“a reborrowing with French spelling of anomy”—comes from Greek: anomía (ἀνομία, ‘lawlessness’), namely the privative alpha prefix (a-, ‘without’), and nomos (νόμος, ‘law’). The Greeks distinguished between nomos, and arché (ἀρχή, ‘starting rule, axiom, principle’). For example, a monarch is a single ruler but he may still be subject to, and not exempt from, the prevailing laws (i.e., nomos). In the original city state democracy, the majority rule was an aspect of arché because it was a rule-based, customary system, which may or may not make laws (i.e., nomos). Thus, the original meaning of anomie defined anything or anyone against or outside the law, or a condition where the current laws were not applied resulting in a state of illegitimacy or lawlessness.

The contemporary English understanding of the word anomie can accept greater flexibility in the word “norm,” and some have used the idea of normlessness to reflect a similar situation to the idea of anarchy. However, as used by Émile Durkheim and later theorists, anomie is a reaction against or a retreat from the regulatory social controls of society, and is a completely separate concept from anarchy, which consists of the absence of the roles of rulers and submitted.

Nineteenth-century French pioneer sociologist Émile Durkheim borrowed the term anomie from French philosopher Jean-Marie Guyau. Durkheim used it in his influential book Suicide (1897) in order to outline the social (and not individual) causes of suicide, characterized by a rapid change of the standards or values of societies (often erroneously referred to as normlessness), and an associated feeling of alienation and purposelessness. He believed that anomie is common when the surrounding society has undergone significant changes in its economic fortunes, whether for better or for worse and, more generally, when there is a significant discrepancy between the ideological theories and values commonly professed and what was actually achievable in everyday life. This was contrary to previous theories on suicide which generally maintained that suicide was precipitated by negative events in a person’s life and their subsequent depression.

In Durkheim’s view, traditional religions often provided the basis for the shared values which the anomic individual lacks. Furthermore, he argued that the division of labor that had been prevalent in economic life since the Industrial Revolution led individuals to pursue egoistic ends rather than seeking the good of a larger community. Robert King Merton also adopted the idea of anomie to develop strain theory, defining it as the discrepancy between common social goals and the legitimate means to attain those goals. In other words, an individual suffering from anomie would strive to attain the common goals of a specific society yet would not be able to reach these goals legitimately because of the structural limitations in society. As a result, the individual would exhibit deviant behavior. Friedrich Hayek notably uses the word anomie with this meaning.

(Wikipedia’s entry for “Anomie”)

Chris Hedges’ point is intriguing because it offers an unusual “flashlight” on the problem of “destructive charisma” in leadership styles where the socially diseased state of the society itself calls forth (i.e., “vomits up”) such leaders from Hitler to Trump.

While not perhaps the whole story, it does get at something crucial, the “endogeneity problem” not in economics where it is usually discussed but in politics. Endogeneity comes from endogenous (i.e., generated from within). Exogenous is the opposite.

The German literary masterpiece Berlin Alexanderplatz (1929) shows a society where life and values are too topsy-turvy and dislocated to be sustainable and this creates an “ecosystem” of disorientation where Nazis begin to emerge or rather “crawl forth.” Thus the Hedges metaphor of “vomit up” is suggestive.