Suffering And The Human Culture Of Pathei-Mathos
Extract From A Letter To A Personal Correspondent
In respect of the question whether I am optimistic about our future as a species, I vacillate between optimism and pessimism, knowing as I – and so many – do from experience that the world contains people who do good things [1], people who do bad things, and people who when influenced or led or swayed by some-thing or someone can veer either way; and given that it seems as if in each generation there are those – many – who have not learned or who cannot learn from the pathei-mathos of previous generations, from our collective human πάθει μάθος that has brought-into-being a culture of pathei-mathos thousands of years old. Historically – prior to, during after the time of Cicero, and over a thousand years later during and after the European Renaissance – this culture was evident in Studia Humanitatis, and is now presenced in works inspired by or recollecting personal pathei-mathos and described in memoirs, aural stories, and historical accounts; in particular works of literature, poetry, and drama; in non-verbal mediums such as music and Art, and by art-forms such as films and documentaries.
This culture of pathei-mathos reveals to us the beauty, the numinosity, of personal love; the numinosity of humility, and compassion; and the tragic lamentable unnecessary suffering caused by hubris, dishonour, selfishness, inconsiderance, intolerance, prejudice, hatred, war, extremism, and ideologies [2]. A world-wide suffering so evident, today, for example in the treatment of and the violence (by men) toward women; in the continuing armed conflicts – regional and local, over some-thing – that displace tens of thousands of people and cause destruction, injury, and hundreds of thousands of deaths; and evident also in the killing of innocent people [3] by those who adhere to a harsh interpretation of some religion or some political ideology.
Do good people, world-wide, outweigh bad ones? My experiences and travels incline me to believe they may do, although it seems as if the damage the bad ones do, the suffering they cause, sometimes and for a while outweighs the good that others do. But does the good done, in societies world-wide, now outweigh the bad done, especially such large-scale suffering as is caused by despots, corruption, armed conflict, and repressive regimes? Probably, at least in some societies. And yet even in such societies where, for example, education is widespread, there always seem to be selfish, dishonourable, inconsiderate, people; and also people such as the extremist I was with my hubriatic certitude-of-knowing inciting or causing hatred and violence and intolerance and glorifying war and kampf and trying to justify killing in the name of some abstraction or some belief or some cause or some ideology. People mostly, it seems, immune to and/or intolerant of the learning of the culture of pathei-mathos; a learning available to us in literature, music, Art, memoirs, in the aural and written recollections of those who endured or who witnessed hatred, violence, intolerance, conflict, war, and killing, and a learning also available in the spiritual message of those who taught humility, goodness, love, and tolerance. Immune or intolerant people who apparently can only change – or who could only possibly change for the better – only when they themselves are afflicted by such vicissitudes, such personal misfortune and suffering, as is the genesis of their own pathei-mathos.
Thus, and for example, in Europe there is the specific pathei-mathos that the First and the Second World Wars wrought. A collective learning regarding the destruction, the suffering, the brutality, the horror, of wars where wrakeful machines and mass manufactured weapons played a significant role.
All this, while sad, is perhaps the result of our basic human nature; for we are jumelle, and not only because we are “deathful of body yet deathless the inner mortal” [4] but also because it seems to me that what is good and bad resides in us all [5], nascent or alive or as part of our personal past, and that it is just so easy, so tempting, so enjoyable, sometimes, to indulge in, to do, what is bad, and often harder for us to do what is right. Furthermore, we do seem to have a tendency – or perhaps a need – to ascribe what is bad to being ‘out there’, in something abstract or in others while neglecting or not perceiving our own faults and mistakes and while asserting or believing that we, and those similar to us or who we are in agreement with, are right and thus have the ‘correct’, the righteous, answers. Thus it is often easier to find what is bad ‘out there’ rather than within ourselves; easier to hate than to love, especially as a hatred of impersonal others sometimes affords us a reassuring sense of identity and a sense of being ‘better’ than those others.
Will it therefore require another thousand, or two thousand, or three thousand years – or more or less millennia – before we human beings en masse, world-wide, are empathic, tolerant, kind, and honourable? Is such a basic change in our nature even possible? Certainly there are some – and not only ideologues of one kind or another – who would argue and who have argued that such a change is not desirable. And is such a change in our nature contingent, as I incline to believe, upon the fair allocation of world resources and solving problems such as hunger and poverty and preventing preventable diseases? Furthermore, how can or could or should such a basic change be brought about – through an organized religion or religions, or through individual governments and their laws and their social and political and economic and educational policies, or through a collocation of governments, world-wide; or through individuals reforming themselves and personally educating others by means of, for example, the common culture of pathei-mathos which all humans share and which all human societies have contributed to for thousands of years? Which leads us on to questions regarding dogma, faith, and dissent; and to questions regarding government and compulsion and ‘crime and punishment’ and whether or not ‘the needs of the many outweigh the needs of the few’; and also to questions regarding the efficacy of the reforming, spiritual, personal way given that spiritual ways teaching love, tolerance, humility, and compassion – and virtuous as they are, and alleviating and preventing suffering as they surely have – have not after several thousand years effected such a change in humans en masse.
I have to admit that I have no definitive or satisfactory answers to all these, and similar, questions; although my own pathei-mathos – and my lamentable four-decade long experience as an extremist, an ideologue, and as a selfish opinionated inconsiderate person – incline me to prefer the reforming, spiritual, personal way since I feel that such an approach, involving as it does a personal study of, a personal transmission of, the culture of pathei-mathos – and a personal knowing and a living of the humility that the culture of pathei-mathos teaches – is a way that does not cause nor contribute to the suffering that still so blights this world. A personal preference for such a numinous way even though I am aware of three things: of my past propensity to be wrong and thus of the necessary fallible nature of my answers; of the limited nature and thus the long time-scale (of many millennia) that such a way implies; and that it is possible, albeit improbable except in Science Fiction, that good people of honourable intentions may some day find a non-suffering-causing way by which governments or society or perhaps some new form of governance may in some manner bring about that change, en masse, in our human nature required to evolve us into individuals of empathy, compassion, and honour, who thus have something akin to a ‘prime directive’ to guide them in their dealings with those who are different, in whatever way, from ourselves.
Were I to daydream about some future time when such a galactic ‘prime directive’ exists, directing we spacefaring humans not to interfere in the internal affairs of non-terrans who are different, in whatever way, from ourselves, then I would be inclined to speculate that unless we by then have fundamentally and irretrievably changed ourselves for the better then it would not be long before some human or some human authority, somewhere, manufactured some sly excuse to order to try and justify ignoring it. For that is what we have done, among ourselves, for thousands of years; making then breaking some treaty or other; making some excuse to plunder resources; having some legal institution change some existing law or make some new law to give us the ‘right’ to do what it is we want to do; or manufacture some new legislative or governing body in order to ‘legalize’ what we do or have already done. Always using a plethora of words – and, latterly, legalese – to persuade others, and often ourselves, that what we do or are about to do or have already done is justified, justifiable, necessary, or right.
Perhaps the future excuse to so interfere contrary to a prime directive would be the familiar one of ‘our security’; perhaps it would be an economic one of needing to exploit ‘their’ resources; perhaps it would be one regarding the threat of ‘terrorism’; perhaps it would be the ancient human one, hallowed by so much blood, of ‘our’ assumed superiority, of ‘their system’ being ‘repressive’ or ‘undemocratic’ or of they – those ‘others’ – being ‘backward’ or ‘uncivilized’ and in need of being enlightened and ‘re-educated’ by our ‘progressive’ ideas. Or, more probable, it would be some new standard or some new fashionable political or social or even religious dogma by which we commend ourselves on our progress and which we use, consciously or otherwise, to judge others by.
The current reality is that even if we had or soon established a terran ‘prime directive’ directing we humans not to interfere in the internal affairs of other humans here on Earth who are different, in whatever way, from ourselves, it is fairly certain it “would not be long before some human or some human authority, somewhere, manufactured some sly excuse to order to try and justify ignoring it…”
Which mention of a terran ‘prime directive’ leads to two of the other questions which cause me to vacillate between optimism and pessimism in regard to our future as a species. The question of increasing population, and the question of the finite resources of this Earth. Which suggests to me, as some others, that – especially as the majority of people now live in urban areas – a noble option is for us, as a species, to cooperate and betake ourselves to colonize our Moon, then Mars, and seek to develope such technology as would take us beyond our Solar System. For if we do not do this then the result would most probably be, at some future time, increasing conflict over land and resources, mass migrations (probably resulting in more conflict) and such governments or authorities as then exist forced by economic circumstance to adopt policies to reduce or limit their own population. Global problems probably exasperated still further by the detrimental changes that available evidence indicates could possibly result from what has been termed ‘climate change’ [6].
But is the beginning of this noble option of space colonization viable in the near future? Possibly not, given that the few countries that have the resources, the space expertise and the technology necessary – and the means to develope existing space technology – do not consider such exploration and colonization as a priority, existing as they seem to do in a world where nation-States still compete for influence and power and where conflict – armed, deadly, and otherwise – is still regarded as a viable solution to problems.
Which leads we human beings, with our jumelle character, confined to this small planet we call Earth, possibly continuing as we have, for millennia, continued: a quarrelsome species, often engaged (like primates) in minor territorial disputes; in our majority unempathic; often inconsiderate, often prejudiced (even though we like to believe otherwise); often inclined to place our self-interest and our pleasure first; often prone to being manipulated or to manipulating others; often addicted to the slyness of words spoken and written and heard and read; often believing ‘we’ are better than ‘them’; and fighting, raping, hating, killing, invading here, interfering there. And beset by the problems wrought by increasing population, by dwindling resources, by mass migrations, by continuing armed conflicts (regional, local, supranational, over some-thing) and possibly also affected by the effects of climate change.
Yet also, sometimes despite ourselves, we are beings capable of – and have shown over millennia – compassion, kindness, gentleness, tolerance, love, fairness, reason, and a valourous self-sacrifice that is and has been inspirational. But perhaps above all we have, in our majority, exuded and kept and replenished the virtue of hope; hoping, dreaming, of better times, a better future, sometime, somewhere – and not, as it happens, for ourselves but for our children and their children and the future generations yet to be born. And it is this hope that changes us, and has changed us, for the better, as our human culture of pathei-mathos so eloquently, so numinously, and so tragically, reveals.
Thus the question seems to be whether we still have hope enough, dreams enough, nobility enough, and can find some way to change ourselves, to thus bring a better – a more fairer, more just, more compassionate – future into-being without causing or contributing to the suffering which so blights, and which has so blighted, our existence on Earth.
Personally, I am inclined to wonder if the way we need – the hope, the dream, we need – is that of setting forth to explore and colonize our Moon, then Mars, and then the worlds beyond our Solar System, guided by a prime directive.
David Myatt
2013
Revised 2017
Notes
[1] I understand ‘the good’ as what alleviates or does not cause suffering; what is compassionate; what is honourable; what is reasoned and balanced. Honour being here, and elsewhere in my recent writings, understood as the instinct for and an adherence to what is fair, dignified, and valourous.
[2] I have expanded, a little, on what I mean by ‘the culture of pathei-mathos’ in my tract Questions of Good, Evil, Honour, and God.
[3] As defined by my ‘philosophy of pathei-mathos’, I understand innocence as “an attribute of those who, being personally unknown to us, are therefore unjudged us by and who thus are given the benefit of the doubt. For this presumption of innocence of others – until direct personal experience, and individual and empathic knowing of them, prove otherwise – is the fair, the reasoned, the numinous, the human, thing to do. Empathy and πάθει μάθος incline us toward treating other human beings as we ourselves would wish to be treated; that is they incline us toward fairness, toward self-restraint, toward being well-mannered, and toward an appreciation and understanding of innocence.”
[4] Pœmandres (Corpus Hermeticum), 15 – διὰ τοῦτο παρὰ πάντα τὰ ἐπὶ γῆς ζῷα διπλοῦς ἐστιν ὁ ἄνθρωπος
As I noted in my translation of and commentary on the Pœmandres tract,
“Jumelle. For διπλοῦς. The much underused and descriptive English word jumelle – from the Latin gemellus – describes some-thing made in, or composed of, two parts, and is therefore most suitable here, more so than common words such as ‘double’ or twofold.”
[5] qv. Sophocles, Antigone, v.334, vv.365-366
πολλὰ τὰ δεινὰ κοὐδὲν ἀνθρώπου δεινότερον πέλει…
σοφόν τι τὸ μηχανόεν τέχνας ὑπὲρ ἐλπίδ᾽ ἔχων
τοτὲ μὲν κακόν, ἄλλοτ᾽ ἐπ᾽ ἐσθλὸν ἕρπειThere exists much that is strange, yet nothing
Has more strangeness than a human being…
Beyond his own hopes, his cunning
In inventive arts – he who arrives
Now with dishonour, then with chivalry
[6] Many people have a view about ‘climate change’ – for or against – for a variety of reasons. My own view is that the scientific evidence available at the moment seems to indicate that there is a change resulting from human activity and that this change could possibility be detrimental, in certain ways, to us and to the other life with which we share this planet. The expressions ‘seems to indicate’ and ‘could possibly be’ are necessary given that this view of mine might need to be, and should be, reassessed if and when new evidence or facts become available.
Image credit: NASA, Blue Marble Earth Mosaic
David Myatt 