The Two Meanings of Zeitgeist
The word zeitgeist has lately come to be identified with a movement and ideology associated with a rejection of corporatism and globalization, and a return to a more sustainable way of life. ‘Zeitgeist’ is a compound of two German words, zeit, which means time, and geist, which means spirit. In its more common sense today, and the sense associated with the modern movement, it means a spirit of the times, i.e., a prevailing mind-set, attitude or set of values. Thus, we might say that in the Reagan era (1980-88), the zeitgeist was one of entrepeneurism and economic growth; and in the 60’s, it was associated with “peace, love, and Woodstock.”
Another, older meaning of zeitgeist, less common today, is that of a literal Spirit of Time. That is, a metaphysical entity — a Spirit, Angel, Genius, or God’s Providence — is thought of as having a plan for human history, and directing the course of human events.
A minor point, but one not entirely insignificant, is that word in the former sense is a common noun, which would ordinarily be written uncapitalized, i.e., zeitgeist. In the latter sense, however, the word is a proper noun, and is written Zeitgeist or Zeit-Geist.
It is fairly evident that when people today talk about the Zeitgeist Movement, they are using ‘zeitgeist’ in the former, i.e., non-metaphysical sense. My point here is that I think people should question this, and give more consideration to the relevance of the latter meaning of the word in this context.
For several related reasons. We are all agreed that the problem here is corporatism and globalization, how these have infected every aspect of modern life, corrupted our governments, dehumanized us, produced perpetual war, and are ruining the environment. But this much granted, a ideological fork in the road is encountered. On the one hand, we can construe the problem exclusively in terms of materialist-deterministic philosophy; on the other, we can allow that there are or may be spiritual and metaphysical principles at work that affect our existence.
The simple truth is that the overwhelming majority of human beings on the planet do believe in a God or Supreme Being, and do hope for an afterlife — so to this extent, at least, they believe in metaphysics. Any God worthy of the name would be benevolent, all-wise, and all powerful. Thus God, almost by definition, would be concerned with human affairs, have a plan for the ultimate success of the race, and would assist us. God’s power, wisdom and assistance, when directed to the course of history, either directly or through some mediating agency, would fulfill the definition of a Zeit-Geist.
Now as I write this and call to mind those individuals whom I know directly or see on the internet who are associated with the Zeitgeist Movement, in nearly every case I envision someone radically opposed to the points stated in the preceding paragraph. That is, the Zeitgeist Movement, as it is ideologically represented — say, for example, in the writings of Noam Chomsky — is at the very least a-religious, and, quite frankly, gives one the distinct impression of being anti-religious. I’d make a friendly wager, in fact, that subjected to some objective empirical test — say performing an automated content analysis of articles in the Zeitgeist Movement literature, this impression of atheism would find more support than not.
If so, I would invite people associated with or interested in the Zeitgeist Movement and its aims to open their minds somewhat. The problem here is that via our education system and mass media, our culture has had an atheistic-materialistic world-view shoved down its collective throat. And by whom? By the corporate establishment. Noam Chomsky is correct in some ways, but when it comes to religion and philosophy, he has neither expertise nor credibility. On this issue he operates merely at the level of prejudice and emotion. He has risen, in addressing matters metaphysical, to his level of incompetence (see Peter principle). He is to this extent another mouthpiece of the corporate establishment.
Every malicious power structure supplies its own token resistance. To disguise its real Achilles heel, it invents a nominal opposition that gives the outward appearance of a challenge, but which is ultimately ineffectual. Noam Chomsky and like-minded ‘Zeitgeist atheists’, however genuine their intentions may be, ultimately serve the materialist system by supplying this nominal opposition and monopolizing the podium.
The most dangerous and serious effect of corporatism and globalization is to destroy mankind’s collective awareness of our divinity. Chomsky and crew support this vast and destructive delusion.
We are either machines in a value-less, Darwinistic universe. Or we have something spiritual in our makeup. If the former is true, then ultimately nothing matters, and the best solution is a bottle of sleeping pills and a liter of wine. Moreover, the mere fact that we see corporatism and globalization as unjust, as wrong — not just inconvenient, not just a dangerous adversary — but wrong, demonstrates that we have a genuine moral sense. We evaluate right and wrong by standards that have no real legitimacy in a merely Darwinian universe. In Darwin’s jungle, if the big monkey oppresses you, you can say he is stronger, but not wrong. The naturalness with which we make such moral judgements of right and wrong, in an absolute sense, and our utter conviction of their truth, shows that we are something more than just intelligent machines.
Finally, and most importantly, if there is a God, if there is Providence, that has a major bearing on strategy. If there is a Zeit-Geist, a Spirit of Providence, then we stand the best chance of succeeding not by trying to invent a revolution from scratch, but by aligning ourselves with the Zeit-Geist. We should look to see how the Zeit-Geist is already at work today, how it has planted seeds in the past and given us examples for us to follow when the time for change is ready.
This is one reason I look closely at the American Transcendentalist movement of the 19th century. If there is a benevolent Spirit of History presiding over the human race, we would see it working in other historical periods to resist the same oppression of humanity we see today. It would prepare us for the great and decisive struggle gradually. It would work patiently and cumulatively, like a wise gardener. It would have inspired minds in previous generations. We are wise to look for where the thread of progress last left off, and continue from there.
The ideological literature of the Zeitgeist Movement is atheistic. But the members of the movement are privately believers. This disconnect must end for the movement to succeed, so that it harnesses the abilities of the entire individual.
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