Article by Gary North from 23rd September 2011.

Excerpts:

In 1953, his [Robert Nisbet’s] book, The Quest for Community, was published by Oxford University Press. It received some attention, mostly favorable, but it was hardly a bestseller. He asked these questions: “Why was it that the modern world had turned to totalitarianism in the middle of the 20th century? What had taken place in the societies that gave birth to totalitarianism?” He concluded that it had to do with the breakdown of social order. Those institutions to which men had given allegiance throughout history, such as the family, the church, the guild, the fraternal order, and similar voluntary institutions, had faded in importance in the twentieth century. This left only the isolated individual and the modern nation-state. Men gained a sense of belonging through their participation in mass-movement politics. Totalitarian leaders began to attract individuals who were isolated, even though they were living in large cities. These leaders were able to offer a sense of brotherhood to millions of people who felt alone in the midst of cities. The modern totalitarian state functioned as a substitute for the family, church, and voluntary associations that for millennia had given people a sense of purpose and participation. So, totalitarianism was born out of radical individualism, institutionally speaking, even though as a philosophy, totalitarianism is completely opposed to individualism.

Man is cut off from any source of positive or negative sanctions in response to a transcendent system of morals. So, with the triumph of Darwinism and secularism, faith in transcendental morality has disappeared among the intellectuals. This in turn has undermined their faith in progress. There is no way to define progress unless there is a universal scale of values, meaning good, bad, and worst: the guides for mankind. The god of any society is the source of its laws and the enforcer of these laws. In the Darwinian universe, this means collective mankind. The trouble is, mankind cannot be trusted, precisely because mankind is afflicted with moral perversity.

Then he raises a crucial issue. This is the issue of what he calls religious renewal. “Whatever their future, the signs are present — visible in the currents of fundamentalism, Pentecostalism, even millennialism found in certain sectors of Judaism and Christianity. Even the spread of the occult and the cult of the West could well be one of the signs of a religious renascence, for, as it is well known, the birth of Christianity or rather its genesis as a world religion in Rome during and after the preaching of Paul was surrounded by a myriad of bizarre face and devotions.” There are also other signs. “By every serious reckoning the spell of politics and the political, strong since at least the seventeenth century, is fading. It is not simply a matter of growing disillusionment with government bureaucracy; fundamentally, it is declining faith in politics as a way of mind and life” (p. 356). With politics fading as a religion, there could be a revival of supernatural religion. That, too, was basic to the replacement of Roman empire by Christendom, although Nisbet never said this explicitly.