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The Myth of Human Progress and the Collapse of Complex Societies
Posted on Jan 26, 2014
By Chris Hedges
Editor’s note: The following is the transcript of a speech that Chris Hedges gave in Santa Monica, Calif., on Oct. 13, 2013. To purchase a DVD of Hedges’ address and the Q-and-A that followed, click here.
The most prescient portrait of the American character and our ultimate fate as a species is found in Herman Melville’s “Moby Dick.” Melville makes our murderous obsessions, our hubris, violent impulses, moral weakness and inevitable self-destruction visible in his chronicle of a whaling voyage. He is our foremost oracle. He is to us what William Shakespeare was to Elizabethan England or Fyodor Dostoyevsky to czarist Russia.
Our country is given shape in the form of the ship, the Pequod, named after the Indian tribe exterminated in 1638 by the Puritans and their Native American allies. The ship’s 30-man crew—there were 30 states in the Union when Melville wrote the novel—is a mixture of races and creeds. The object of the hunt is a massive white whale, Moby Dick, which in a previous encounter maimed the ship’s captain, Ahab, by dismembering one of his legs. The self-destructive fury of the quest, much like that of the one we are on, assures the Pequod’s destruction. And those on the ship, on some level, know they are doomed—just as many of us know that a consumer culture based on corporate profit, limitless exploitation and the continued extraction of fossil fuels is doomed.
“If I had been downright honest with myself,” Ishmael admits, “I would have seen very plainly in my heart that I did but half fancy being committed this way to so long a voyage, without once laying my eyes on the man who was to be the absolute dictator of it, so soon as the ship sailed out upon the open sea. But when a man suspects any wrong, it sometimes happens that if he be already involved in the matter, he insensibly strives to cover up his suspicions even from himself. And much this way it was with me. I said nothing, and tried to think nothing.”
Our financial system—like our participatory democracy—is a mirage. The Federal Reserve purchases $85 billion in U.S. Treasury bonds—much of it worthless subprime mortgages—each month. It has been artificially propping up the government and Wall Street like this for five years. It has loaned trillions of dollars at virtually no interest to banks and firms that make money—because wages are kept low—by lending it to us at staggering interest rates that can climb to as high as 30 percent. ... Or our corporate oligarchs hoard the money or gamble with it in an overinflated stock market. Estimates put the looting by banks and investment firms of the U.S. Treasury at between $15 trillion and $20 trillion. But none of us know. The figures are not public. And the reason this systematic looting will continue until collapse is that our economy [would] go into a tailspin without this giddy infusion of free cash.
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Yet we, like Ahab and his crew, rationalize our collective madness. All calls for prudence, for halting the march toward economic, political and environmental catastrophe, for sane limits on carbon emissions, are ignored or ridiculed. Even with the flashing red lights before us, the increased droughts, rapid melting of glaciers and Arctic ice, monster tornadoes, vast hurricanes, crop failures, floods, raging wildfires and soaring temperatures, we bow slavishly before hedonism and greed and the enticing illusion of limitless power, intelligence and prowess.
The corporate assault on culture, journalism, education, the arts and critical thinking has left those who speak this truth marginalized and ignored, frantic Cassandras who are viewed as slightly unhinged and depressingly apocalyptic. We are consumed by a mania for hope, which our corporate masters lavishly provide, at the expense of truth.
Friedrich Nietzsche in “Beyond Good and Evil” holds that only a few people have the fortitude to look in times of distress into what he calls the molten pit of human reality. Most studiously ignore the pit. Artists and philosophers, for Nietzsche, are consumed, however, by an insatiable curiosity, a quest for truth and desire for meaning. They venture down into the bowels of the molten pit. They get as close as they can before the flames and heat drive them back. This intellectual and moral honesty, Nietzsche wrote, comes with a cost. Those singed by the fire of reality become “burnt children,” he wrote, eternal orphans in empires of illusion.
Decayed civilizations always make war on independent intellectual inquiry, art and culture for this reason. They do not want the masses to look into the pit. They condemn and vilify the “burnt people”—Noam Chomsky, Ralph Nader, Cornel West. They feed the human addiction for illusion, happiness and hope. They peddle the fantasy of eternal material progress. They urge us to build images of ourselves to worship. They insist—and this is the argument of globalization ¬¬—that our voyage is, after all, decreed by natural law. We have surrendered our lives to corporate forces that ultimately serve systems of death. We ignore and belittle the cries of the burnt people. And, if we do not swiftly and radically reconfigure our relationship to each other and the ecosystem, microbes look set to inherit the earth.
Clive Hamilton in his “Requiem for a Species: Why We Resist the Truth About Climate Change” describes a dark relief that comes from accepting that “catastrophic climate change is virtually certain.” This obliteration of “false hopes,” he says, requires an intellectual knowledge and an emotional knowledge. The first is attainable. The second, because it means that those we love, including our children, are almost certainly doomed to insecurity, misery and suffering within a few decades, if not a few years, is much harder to acquire. To emotionally accept impending disaster, to attain the gut-level understanding that the power elite will not respond rationally to the devastation of the ecosystem, is as difficult to accept as our own mortality. The most daunting existential struggle of our time is to ingest this awful truth—intellectually and emotionally—and rise up to resist the forces that are destroying us.
The human species, led by white Europeans and Euro-Americans, has been on a 500-year-long planetwide rampage of conquering, plundering, looting, exploiting and polluting the earth—as well as killing the indigenous communities that stood in the way. But the game is up. The technical and scientific forces that created a life of unparalleled luxury—as well as unrivaled military and economic power for a small, global elite—are the forces that now doom us. The mania for ceaseless economic expansion and exploitation has become a curse, a death sentence. But even as our economic and environmental systems unravel, after the hottest year  in the contiguous 48 states since record keeping began 107 years ago, we lack the emotional and intellectual creativity to shut down the engine of global capitalism. We have bound ourselves to a doomsday machine that grinds forward.
Complex civilizations have a bad habit of ultimately destroying themselves. Anthropologists including Joseph Tainter in “The Collapse of Complex Societies,” Charles L. Redman in “Human Impact on Ancient Environments” and Ronald Wright in “A Short History of Progress” have laid out the familiar patterns that lead to systems breakdown. The difference this time is that when we go down the whole planet will go with us. There will, with this final collapse, be no new lands left to exploit, no new civilizations to conquer, no new peoples to subjugate. The long struggle between the human species and the earth will conclude with the remnants of the human species learning a painful lesson about unrestrained greed, hubris and idolatry.
Collapse comes throughout human history to complex societies not long after they reach their period of greatest magnificence and prosperity.
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