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America and Russia: Tamanous and Sobornost

America and Russia: Tamanous and Sobornost

In the first two essays in this sequence, I sketched out the framework of Oswald Spengler’s vision of the process by which great cultures rise, work through their possibilities, and fossilize once those possibilities have been pushed as far as they can go. That vision of history pretty reliably generates a profound unease among people raised in Western industrial societies, for those societies—the heirs of what Spengler named Faustian culture, the great culture that emerged in western and central Europe starting around the year 1000, and holds temporary dominion over the globe—prefer to see history in a different and far more simplistic way.

In the Faustian worldview, it’s inconceivable that the world’s cultures each have their own possibilities, their own values and insights and ways of understanding the world, which cannot be reduced to any single trajectory. In the Faustian worldview, there is only one range of possibilities open to human beings, the one set out by Faustian culture; all other cultures can be seen only as inadequate attempts to attain the Faustian model. There can be no different but equally valid sets of values and insights and ways of understanding the world; there is simply the Faustian way, which is self-evidently true, and every other way, which is superstitious, benighted, and obviously wrong. (Watch today’s ideologically correct literary critics denouncing the writers of past generations for not sharing the values of today’s elite Western culture, and you can see this sort of giddily self-centered thinking in full and inglorious flower.)

In exactly the same way, it’s unthinkable to the Faustian mind that history might consist of a sequence of different trajectories of rise and fall.

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