Anthropomorphization: Ward & Executioner, Prt 2

In Anthropomorphization: Ward & Executioner, Prt 1, I attempted to show how important the innate impulse to anthropomorphize non-living entities was by contrasting its best (predatory detection) and worst (blaming non-living things for the havoc of conscious malevolence and thus neglecting the true culprit) aspects. I would now like to investigate the ways in which feckless anthropomorphization influences broader social systems and how it gives rise to, and sustains, various secular orthodoxies.

It is a common misconception among Liberals, Centrists and Progressives in the west, that only religious individuals map a consciousness onto the ordering of the world to better explain its manifold aspects. However, this is quite manifestly false, as even the most “open-minded” and progressive of egalitarian secularists hold to a system of dogmas, scriptures, rituals and traditions which in its structure (though not in its explicit doctrinal values) bears striking similarities to that of the old monotheistic religions.

Take the Green Peace Movement, for example. Here is a group whose mission statement is to, “-ensure the ability of the Earth to nurture life in all its [bio]diversity.” [1] One can see the confusion inherent in the sentence nearly instantly, for what does it mean for “The Earth to nurture life?” The unconscious framing is that The Earth’s purpose or goal is to care for all its inhabitants like Mother Gaia from Captain Planet. A loving, nurturing and caring entity, Green Peace envisions Earth, not as a enormous rock spinning through space that happens to harbor a biosphere, but rather a enormous rock that intended to harbor a biosphere and that is willfully part and parcel of that very system. It is, in this fashion that Green Peace’s ethos begins to sound an awful lot like the NRx conception of Gnon (Nature’s God).

The very excellent and incisive, Kristor of the Orthosphere remarks:

“Nature is nothing without her God. By herself, she is no more than a series of adventitious events, not as a whole ordered to any purpose transcendent to herself – which is to say, not ordered. Except insofar as they are grounded in Eternity and ordered under his Law, events are just stuff happening for no reason, and cannot therefore by themselves sway us authoritatively.”

The summation seems a popular one in reactionary circles, but I find, here and there, faults with the reasoning. First and foremost is that, regardless of whether or not there is a intelligent ordering to the cosmos there are inexorable laws and there is a order to things, or rather, discernible patterns that brook no argumentation; laws which remain consistent and potent regardless of their ultimate derivation. For instance, it matters not, as regards the effecting of Man, whether or not some being causes the seas to churn or the wind to blow, they churn and blow all the same and Man is similarly effected. Also, he remarks that without a “transcendent purpose” the whole of Nature is “not ordered.” This I suppose is true in that for something to be “ordered” a conscious agent must do the ordering. But it seems to me that he is referring to consistency of structure rather than agency – if this is the case then one might simply posit that there is no reason to suppose that Eternal Laws require conscious writ. Additionally, such a universal ordering would deprive Man of the ability to direct the nature of the Cosmos insofar as he was able, such a venture would be heretical and roundly scorned as hubristic insanity – “How dare you play God!” One might well remark, “To the man that wishes for the grandest possible game, what else is there to play?”

Ultimately, GNON is simply a esoteric stepping stone that the orthodox-faithful Christians utilize in a veiled attempt to convert the questioning and opened minded. This is not to say that it is useless (indeed, it is a marked boon for the Christian Traditionalist) but for those, such as myself, who are possessed of a more terrestrially-centered and empirically demanding outlook, it rings to the tune of self-imbued anthropomorphization (contrary to the unconscious anthropomophization of the conversationalist Envirocrats).

I note these assertions and interjections to show you the congruence between the monotheistic conception of Nature and their Green Peace contemporaries. Man, within this schema, is ultimately insignificant to the vastness of space, even the meager oceans dwarf him – scale gains inordinate importance and drowns out all other attributions until it becomes something of a idee-fixe. The Cosmos is so BIG and man is so SMALL – thus he must be insignificant! Bow to the root and vine, kiss the soil and bless the sky! Thy selfsame meaning, lost therein!

I’ll none of it. This philosophy is a thief! If you think I’m waxing melodramatic then let us return to the maxim on Greenpeace‘s website:

Greenpeace will never stop fighting for a greener, healthier world for our oceans, forests, food, climate, and democracy—no matter what forces stand in our way.

As you can see they are not fighting “for you” or even for anything as abstract as “Mankind” they are fighting for oceans, for forests, for democracy (as if that were liken to the other two)! No mention of human flourishing, no mention of human control, no mention of the unique importance of conscious creatures or their singular ability to generate meaning – all for the water and the trees and thy bureaucratic injunctions!

Before proceeding, I want to make clear that I am not wholly equating the ontology of GNONists with the ontology of Greenpeace, but one can not deny a striking number of similarities. Foremost among them – Purity of the “Natural.” For members of Greenpeace, and most other political environmental movements since the 1960s (and a few well before), for that matter, green growing things and democracy are conducive to the “healthy” state of man. Autocracy and skyscrapers are perversions, cancerous blights upon the world and not just aesthetically but in some kind of deep-seated psychologically harmful sense – a quasi-spiritual sense. Here the, what one might call for brevity’s sake, Envirocrats, have developed their own Original Sin mythos, strikingly similar to the orthodox Christian who seek to reel in the unsuspecting naturalist with their lengthy, sometimes obtuse, discourse on the essence of GNON. Both posit that the world was a healthier place before the arrival of man (at least in the Christian inspired variation of GNONism – i.e. Garden of Eden, Fall of Man – though there are exceptions), that most foul and perverted of beasts, who, through his insatiable ambitions, spread the blight of the coal factory and shopping mall far and wide and, through his thriving, spat upon the altar of the deity. Nevermind the benefits, you’ve displaced the flowers!

Though deity, here, for the GNONist, is, sometimes a literal one, sometimes a figurative placeholder, the deity for the Environmentalist is a impulsive, implicit instance of unconscious anthropomorphization. Despite the variables, the typical outcome is much the same; that being a largely non-human (and in many cases, outright anti-human) philosophy.

The truth of this assertion is well attested to by the constant mantra of the Envirocrat: “We need to lessen human impact for the good of the planet!” Carbon footprints, fuel usage, deforestation, destruction of grand geological formations for the creation of more human-friendly habitats – all such actions are, in their eyes, suicidal motions. Suicidal not to Collective Humanity but to The Earth upon which they live! Envirocrat doctrine then does not champion the control of the environment but rather a poorly defined notion of “harmony” with it. If the end goal is to “lessen” human impact as much as possible then the philosophy, when carried to its logical extremis, terminates at the formulation of a world without humanity at all.

One of my more pop-savvy readers might recall the scene in the film Watchman where Dr. Manhattan looks out across the vast and barren surface of Mars and remarks that the planet would not be be somehow improved by the addition of a shopping mall. God-like though he might be he fails horribly as some rather entry-level reasoning, namely, a planet, in no discernible wise, can want anything, not even its own improvement. A planet is a rock a big one, generally with molten core, but a rock all the same.

The GNONists are far wiser in this regard, rightly understanding that some kind of perfect “harmony” with nature is impossible. To quote the Orthosphere’s Kristor once more,

“The world is dangerous, or it is nothing.”

Quite so. Yet the GNONist still see Nature as something that should not be too much tampered with, for it is God’s garden and he who runs there afoul invokes His wrath. But if such dire invocation is the necessary price that needs be paid in the pursuit of man’s upward ascent and dispersal into the grand ambit of space and from there to other worlds and other pursuits far beyond our present understanding, I say, so be it!


6 Replies to “Anthropomorphization: Ward & Executioner, Prt 2”

  1. Ahoy ahoy, just letting you know I’ve caught wind of your stuff. Good reading! With this message, you’ve got my email (I think–) and would love to start a conversation whether private or public about anything and everything you’re discussing here.


    Liked by 1 person

  2. Pingback: The Orthosphere
  3. What you’re really talking about is not whether their are “laws of nature.” It is obvious there are. It is really the debate between the weak and strong anthropic theories. Is the existence of Man, with all that implies about Nature, an accident? Or is it intended? It would seem hard to argue that it could not be otherwise, so on chance, necessity, or design, we are left with design. I get you are skeptical, but after centuries of modernity, skepticism and 75 cents will only get you a cup of coffee.


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