Part Athenian, Part Visigoth

In a commencement address never delivered, Dr. Neil Postman once argued that there were two contrasting cultural paradigms, one of which inspires and produces the culture of the highest common denominator and the other of which constantly threatens to corrode our collective sensitivities and produces the culture of the lowest common denominator. http://www.evangelicaloutpost.com/archives/2005/06/athenians-and-visigothsneil-postmans-graduation-speech.html The first culture is Athens, and the second is that of the Visigoths. Athens, he argues, was characterized by literacy, democracy, philosophy, art and the finest culture, while the Visigoths were characterized by brutality, simplicity, crudeness of speech and artistry, and a bent toward destruction. These two contrasting cultures not only represent opposite values and traditions, they also represent the two poles of culture either of which subsequent societies align with. Dr. Postman argues that the Athenian culture is the superior culture, indeed, even the model culture, while the Visigoth culture is the default culture which we are born to emulate and perpetuate apart from an intentional effort to pursue truth, beauty, and civility. While it is undoubtedly true that Athens represents a cultural high water mark, and possesses an enduring legacy, I cannot agree with Dr. Postman that this is the culture we ought to emulate. What I will argue for is a culture that is something in between, something that is part Athenian, part Visigoth. Let me explain.

Attempting to defend his proposition, that Athenian culture is superior and that we ought therefore to emulate it, Postman points to Athenian language and art, along with their byproducts as illustrations of cultural excellence. Clearly, if we were to make our evaluation of these two societies purely on the basis of their cultural byproducts, and then based on that evaluation establish which culture ought to be emulated, then Athens would win hands down. The Athenians left for our admiration the Parthenon, the poetry of Sappho and Pindar, the tragedies of Euriopides and Sophocles, the philosophical writings of Plato and Aristotle, not to mention political democracy and the Olympics, while the Visigoths left behind “no poetry, no theater, no logic, no science, no humane politics.”

However, though the Athenian accomplishments are illustrations of the enduring quality which characterized much of Athenian culture, they only capture one side of the cultural spectrum. Sure, on the one hand, there is something to be said for art that arranges a collage of images, colors, and shapes in symmetrical order and realistic proportion. But, on the other hand, there are numerous examples of non-representational art of the sort of Visigoth mold that provokes real thought and deep emotion simply because it doesn’t reproduce a depiction of reality that borders on the Rockwellesque and surreal. Instead, it highlights and accentuates the twisted and uneven grooves and texture of the world we actually live in. To say that one is “better” than the other and ought to be cherished above the other and modeled, while the other should not be, is a sort of snotty elitism, a bigotry, and amounts to a purely subjective value judgment.

To follow Postman’s argument out further, let’s think about Athenian rhetoric. Yes, the prose is polished, elegant, even stately, and the argument is often well developed. However, to insist that this is the only kind of communication that is admirable or even effective is a stretch. Think of the power and insight generated by simple non-verbal cues which speak volumes without words and sentences. Beyond the non-verbal, think of the brilliant, non-Athenian style of Hemingway who communicated with an economy of words. Or, consider, the vigorous oratory of Churchill which lacked the polish and grand style of the Golden Orators of ancient Athens. The only point I am trying to make here is that the “simple” rhetorical model of the Visigoth doesn’t always indicate lack of nuance, depth, or insight as Postman seems to suggest. The clear, simple, yet aggressive style of the Visigoth can be just as effective and meaningful as the Athenian style.

Beyond the comparison of cultural byproducts, I believe there is an important argument to be made for Visigoth culture with its commitment to the martial way. The Visigoths were warriors, horsemen, and strategists. These technical skills were part of a broader martial ethos that included the qualities of self-discipline, valor, comradery, and persistence. This kind of martial ethos is essential for a society if it is to enjoy the opportunity to engage in culture. No society will long enjoy the luxury to ponder, reflect, communicate, compose, sculpt, or paint without the presence of a warrior class and a martial spirit to protect from external marauders or to restrain the internal threats posed by the inherent darkness in citizens, which constantly threatens to erupt in chaos and plunge the polis into disorder. Peer pressure is certainly not enough to restrain such inherent corruption, neither is the power of a good example; tough-minded, exacting brute force is. A well-founded society must have an enforcer, there has to be somebody who everyone fears enough to bridle their darker instincts and who keeps opportunistic outsiders at bay out of fear of severe bodily risk or even death.

But the positive aspects of the Visigoth ethos consists in more than just providing physical security it impacts other areas of society as well, namely, economic development. In contrast to the Greeks, who were more fascinated with the contemplative, the Visigoths were pragmatic, they were about utility. Their concern was how to use knowledge and skill for gain, as Postman notes, “To a Visigoth, the quest for knowledge is useless unless it can help you to earn money or to gain power over other people.” In other words, the Visigoth contribution to society is the development of a mindset that seeks to turn ideas into applications that have a useful purpose and economic benefit. That stands in contrast to the Athenians who seemed to think of themselves as above that; after all, they had slaves do their work anyway, so they didn’t really seem to care as much about efficiency of production or utility. The only reason why I can see that someone would count that as a negative, is because they are so culturally idealistic and Utopian that they are social egalitarians and don’t want a society where there are class differences based upon skill and individual genius. But, if you have a free market society, ingenuity is the genius that paves the pathway out of poverty into the track of upward social and economic mobility. The Visigoth ethos contributes toward a society of economic prosperity precisely because it cultivates an attitude which is both pragmatic and opportunistic, contemplative and utilitarian.

So, I argue, the best culture is a combination of cultures, one which is part Athenian and part Visigoth, a culture which balances the pursuit of the aesthetics of the Athenians with the cultivation of the martial ethos of the Visigoths. This culture is embodied first of all at the individual level, and then valued and developed at the community level. An individual who lacks martial discipline will either not enjoy the requisite personal qualities to develop their latent mental and aesthetic abilities to their fullest potential or will experience the frustration of having their self-expression being constantly interrupted or worse yet destroyed by thugs and savages. On the other hand the individual who lacks mental and aesthetic abilities yet cultivates martial skill in unequal proportion, will either become so one dimensional that they will become grotesque and eventually self-loathing, or will plunge the culture around them into a state of chaos and darkness in a quest for illegitimate domination. By striking a balance between these contrasting personal qualities the individual will be given the freedom to think and engage in articulate self-expression. When a culture consists of individuals with the proportional balance of Athenian and Visigoth it will possess both mental and aesthetic discipline as well as physical security and internal order. In other words it will be both smart and tough, powerful and articulate, ordered and imaginative. That is what I mean by part Athenian, part Visigoth, and I believe that is the kind of culture that we ought to attempt to emulate.

We are all just addicts waiting to happen

It seems like anywhere you turn today, you can find a scientific explanation for almost any behavior, deviant or "normal." If you drink too much you are an alcoholic, if you smoke too much you are a nicotine addict, if you are overly sexually active, you are a sex-aholic. The best thing about all these labels is that they come with scientific (genetic) explanations. Whatever your addiction, clearly, it cant be a lack of self-control it can only be that you are genetically predisposed to that particular addictive pattern of behavior. Your behavior has everything to do with the cards you were dealt. You got a bad hand and now you will just have to live with it. Maybe a little therapy and some medication can help minimize its effects, but at the end of the day, your "addiction" will always be there lurking in the shadows to overtake you. You will never beat it, rather, you are always going to be a helpless victim of your genes, and the best you can ever say is that you are "recovering."

Well, now add one more group of helpless victims to the long list of addicts. In a recent article posted in the Telegraph, scientists report that they have found a new clinical disorder called "gadget addiction." This terrible addiction is explained as follows:

They suffer four symptoms: They forget to eat and sleep; they need more advanced technology or more hours online as they develop 'resistance' to the pleasure given by their current system; if they are deprived of their computer, they experience genuine withdrawal symptoms; And in common with other addictions, the victims also begin to have more arguments, to suffer fatigue, to get lower marks in tests and to feel isolated from society. http://Internet addiction is a 'clinical disorder'

Now before you start snickering too loudly at the “gadget addicts” take a moment to consider the debilitating nature of this problem. Dr. Jerald Block explains that some sufferers “were so addicted to the internet that they required medication or even hospital treatment to curb the time they spent on the web.”

He goes on to say that: "The relationship is with the computer. It becomes a significant other to them. They exhaust emotions that they could experience in the real world on the computer through any number of mechanisms: emailing, gaming, porn." Wow, sounds incredibly awful.

Perhaps you recognize yourself somewhere in those four symptoms, and are concerned that you too may be a “gadget addict.” Just wait though, because you may not need to rush out for 12 steps and meds just yet. Research suggests the true “gadget addict” is the species of highly educated, socially awkward men, oh yeah, and also middle aged housewives. If you don’t fit either of those categories, I am sorry to report to you that there is no known explanation for your obsessive internet addiction. But, on the other hand, don’t worry long over this because, after all, if the scientists keep fishing around in the gene pool they are likely to find just the disorder that ails you. In the mean time, just keep on with what you are doing, after all, you are simply doing what you are.