There are two historical periods that have interested me for a long time: the Enlightenment Age and the Axial Age.
We speak of these modern times as if there is something fundamentally different about society today, but I feel unconvinced as I look about the world. I often get this sense of how primitive humans still are with only a veneer of civilization.
This brings me to my fascination with history. The past isn’t really in the past. History is the act of storytelling in the present. All the basic problems of humanity still exist and have always existed. The reason tumultuous events of bygone times fascinate us is because they symbolize the very issues with which we still struggle.
At the same time, there are societal shifts that are fundamental. I would add that there is no way of going back. But the shift I perceive is much larger than any given historical period. The Enlightenment Age and the Axial Age are the outward manifestations of this foundational reallignment. It comes down to civilization itself, specifically in terms of the the first cities and city-states as they developed urban infrastructures and cultures which in turn laid the groundwork for the first empires.
We are more or less the same as humans during other times in the development of civilization, but we are utterly transformed from humans prior to that. The Axial Age most clearly demonstrates this period of transition. It’s when all the problems of civilization and urbanization came to the forefront. It’s also when patterns were being set down that would lead to all later developments: Magna Carta and the Charter of the Forest, Renaissance, Protestant Reformation, Enlightenment Age, Revolutionary Era, etc.
The Axial Age was more pivotal than even the Enlightenment Age. I’d argue that the Enlightenment thinkers were largely just responding to the ideas and practices first introduced during the Axial Age, although it is worthy of note that the Enlightenment Age allowed those ideas and practices to be taken to their next level. What the Axial Age prophets and philosophers offered to ensuing generations are such things as individualism, republicanism, democracy, anti-authoritarianism, universal truth, transcendent idealism, non-ethnic/non-tribal communitarianism, egalitarianism, multiculturalism, scientific inquiry, rational thought, international trade, syncretism, etc; but also such things as monotheism and patriarchy.
We moderns, left and right alike, are the descendants of the Enlightenment. And the Enlightenment thinkers, radical and moderate, were descendants of the Axial Age.
So, this makes us all descendants of that first shift that began as civilization more fully took hold across all societies.
This shift has been continuing ever since and has yet to play itself out. I don’t sense that we’ve yet come to another era that comes even close to the vast significance of the shift that became so apparent during the Axial Age. What was started so long ago either needs to come to some kind of conclusion or else utter failure; then and only then will society be ready for something entirely new.
My most personal interest at the moment, though, is on a much smaller scale. As can be seen from many recent posts, my mind has been overly focused on conservatives and liberals, even moreso than usual which is saying a lot. My focus has often been on what divides people in terms of ideologies, movements and predispositions. But thinking about the Axial Age reminded me of what unites all modern people.
I’ve thought about this most specifically in terms of America which is most representative of what it means to be modern, considering most Americans have so little sense of the larger past beyond the American Revolution. One implication of American history can be interpreted as a lack of having a tradition of conservatism. Those Americans claiming to be ’conservatives’ tend to identify with classical liberalism or at least be heavily influenced by it.
The problem with this is that classical liberalism isn’t simply or directly opposed to modern 20th century liberalism. For one thing, later liberalism emerges out of classical liberalism (in the sense of classical liberalism being defined as all liberalism prior to the 20th century, including radical liberals such as Spinoza and Paine). For another, classical liberalism originated specifically in opposition to classical conservatism. Conservatives can’t simultaneously claim classical liberalism and classical conservatism, two mutually exclusive categories. American conservatives aren’t traditional conservatives or, to put it another way, their tradition of conservatism isn’t very old and is actually a reformulation of one variant of early liberalism.
In some ways, this is just an argument about terminology. But it is important because it is about the history of that terminology. I don’t care, in a practical sense, how others choose to label themselves. What I care about is the deeper meaning and values that underlie those labels. Liberalism by any other name is still just as liberal.
An obvious thing to note is that conservatives today are more socially liberal than liberals were in past centuries. So, we presently all are social liberals. It’s just that people who identify as liberals are slightly more socially liberal than people who identify as conservatives. Most of the things that conservatives opposed in the past have now become the social norms for modern Westerners and for much of the world as well. Conservatives no longer defend monarchy, theocracy, slavery, racism, genocide of the indigenous, etc; at least few do so fully and overtly. Traces of classical conservatism remains, but they are just traces at this point. Even fundamentalism is just another manifestation of modernity.
All of this can’t be denied, and yet most conservatives can’t accept the truth of it. They are caught up in the word ‘liberalism’, not looking beyond their own fearful projections to the actual meaning behind the word. That is the challenge. There doesn’t seem to be any neutral language to use. Instead of social liberalism, I could speak of social democracy. But that is problematic as well since social democracy has a history with socialism. Of course, we technically live in a social democracy already, whether or not conservatives realize this simple fact. America is a liberal society, in the basic sense of the word.
The Axial Age can be seen as the first time social liberalism manifested on a larger scale, even if it only looks like mere glimmerings by today’s standards. It took the Enlightenment and many revolutions to bring this emerging social liberalism to greater fruition. Even now, social liberalism can feel like it is barely limping along. The important part is that we’ve collectively come to see that social liberalism is of central value, no matter what terms we use to describe it.
I don’t know why the language aspect is such a stumbling block. I think that is why I was recently thinking about this in terms of the Axial Age. That earlier era came before such labels were invented, although I’m sure similar distinctions were beginning to arise back then.
Maybe if we liberals speak about social liberalism in the terms of the Axial Age, then it will be more acceptable to conservatives. The Axial Age as the origin point of Christianity is less threatening, if anything the source of what many conservatives see of value. To find a shared language, we might have to step back in time before we can step forward.