[1]The Coming Victory of Democracy: Thomas Mann on Justice, Human
Dignity, and the Need to Continually Renew Our Ideals by Maria Popova:
"Progress is never permanent, will always be threatened, must be
redoubled, restated and reimagined if it is to survive," Zadie Smith
wrote in her [2]stirring essay on optimism and despair. But what
does the reinvention, reassertion, and survival of progress look
like when the basic fabric of democracy is under claw?
That is what Thomas Mann (June 6, 1875-August 12, 1955) examined on
the cusp of World War II with a prescience that bellows across the
decades to speak to our own epoch and to every epoch that will
succeed us.
Thomas Mann at his desk (Thomas Mann Archive)
When Hitler seized power in 1933, the 58-year-old Mann, who had won
the Nobel Prize in Literature five years earlier, went into exile in
Switzerland. The following year, he visited America for the first
time. He returned each year thereafter, until he finally emigrated
permanently in 1938 and became one of a handful of German
expatriates in the United States to vocally oppose Nazism and
fascism. Between February and May 1938, just before the outbreak of
the war, Mann gave a series of poignant and rousing lectures across
America, published later that year as **_[3]The Coming Victory of
Democracy_** (_[4]public library_) - a spirited insistence that "we
must not be afraid to attempt a reform of freedom," and a clarion
call for the urgent work of continually renewing and reasserting
democracy as menacing ideologies rise and fall against it.
In a testament to the great Serbian-American physicist, chemist, and
inventor Michael Pupin's assertion that "[5]an immigrant can see
things which escape the attention of the native," Mann opens with an
incisive reflection on democracy, its original ideals, and the
necessity of its continual recalibration to the pressures pushing
against it:
> America needs no instruction in the things that concern democracy.
But instruction is one thing - and another is memory, reflection,
re-examination, the recall to consciousness of a spiritual and moral
possession of which it would be dangerous to feel too secure and too
confident. No worth-while possession can be neglected. Even physical
things die off, disappear, are lost, if they are not cared for, if
they do not feel the eye and hand of the owner and are lost to sight
because their possession is taken for granted. Throughout the world
it has become precarious to take democracy for granted - even in
America& Even America feels today that democracy is not an assured
possession, that it has enemies, that it is threatened from within
and from without, that it has once more become a problem. America is
aware that the time has come for democracy to take stock of itself,
for recollection and restatement and conscious consideration, in a
word, for its renewal in thought and feeling.
In a sentiment that calls to mind Martha Graham's notion of
"[6]divine dissatisfaction" as the motive force of all creative
work, Mann notes that a certain restlessness about the state of the
world and our place in it is inherent to the human animal:
> It is the fate of man in no condition and under no circumstances
ever to be entirely at ease upon this earth; no form of life is
wholly suitable nor wholly satisfactory to him. Why this should be
so, why there should always remain upon earth for this creature a
modicum of insufficiency, of dissatisfaction and suffering, is a
mystery - a mystery that may be a very honourable one for man, but
also a very painful one; in any case it has this consequence: that
humanity, in small things as in great, strives for variety, change,
for the new, because it promises him an amelioration and an
alleviation of his eternally semi-painful condition.
Art by Salvador Dali from a rare 1969 edition of Alice in Wonderland
The greatest threat to democracy, Mann argues, comes from demagogues
who prey on this restlessness with dangerous ideologies whose chief
appeal is "the charm of novelty" - the exploitive promise of a new
world order that allays some degree of dissatisfaction for some
number of people, at a gruesome cost to the rest of humanity. To
counter this perilous tendency, democracy must continually
regenerate itself. Mann writes:
> Daring and clever as fascism is in exploiting human weakness, it
succeeds in meeting to some extent humanity's painful eagerness for
novelty& And what seems to me necessary is that democracy should
answer this fascist strategy with a rediscovery of itself, which can
give it the same charm of novelty - yes, a much higher one than that
which fascism seeks to exert. It should put aside the habit of
taking itself for granted, of self-forgetfulness. It should use this
wholly unexpected situation - the fact, namely, that it has again
become problematical - to renew and rejuvenate itself by again
becoming aware of itself. For democracy's resources of vitality and
youthfulness cannot be overestimated& Fascism is a child of the
times - a very offensive child - and draws whatever youth it
possesses out of the times. But democracy is timelessly human, and
timelessness always implies a certain amount of potential
youthfulness, which need only be realized in thought and feeling in
order to excel, by far, all merely transitory youthfulness in charms
of every sort, in the charm of life and in the charm of beauty.
That particular strain of fascism was endemic to Mann's time, but it
has manifested in myriad guises countless times before and since. In
a [7]letter penned at the peak of the war Mann was hoping to prevent
with this humanistic shift in consciousness, John Steinbeck would
capture these cycles chillingly: "All the goodness and the heroisms
will rise up again, then be cut down again and rise up. It isn't
that the evil thing wins - it never will - but that it doesn't die."
Art by Tomi Ungerer from his visionary book
Mann considers the idea of justice as elemental to our humanity,
locating in it the wellspring of our dignity:
> It is a singular thing, this human nature, and distinguished from
the rest of nature by the very fact that it has been endowed with
the idea, is dominated by the idea, and cannot exist without it,
since human nature is what it is because of the idea. The idea is a
specific and essential attribute of man, that which makes him human.
It is within him a real and natural fact, so impossible of neglect
that those who do not respect human nature's participation in the
ideal - as force certainly does not - commit the clumsiest and, in
the long run, the most disastrous mistakes. But the word " justice "
is only one name for the idea - only one; there are other names
which can be substituted that are equally strong, by no means
lacking in vitality; on the contrary, even rather terrifying - for
example, freedom and truth. It is impossible to decide which one
should take precedence, which is the greatest. For each one
expresses the idea in its totality, and one stands for the others.
If we say truth, we also say freedom and justice-, if we speak of
freedom and justice, we mean truth. It is a complex of an
indivisible kind, freighted with spirituality and elementary dynamic
force. We call it the absolute. To man has been given the absolute -
be it a curse or a blessing, it is a fact. He is pledged to it, his
inner being is conditioned by it, and in the human sphere a force
which is opposed to truth, hostile to freedom, and lacking in
justice, acts in so low and contemptible a manner because it is
devoid of feeling and understanding for the relationship between man
and the absolute and without comprehension of the inviolable human
dignity which grows out of this relationship.
Art by Isol from _[8]Daytime Visions_.
A quarter century before the pioneering social scientist John
Gardner penned his [9]influential treatise on self-renewal, Mann
calls for a reinvention of democracy that places human dignity at
the heart of its political and civic ideals:
> We must reach higher and envisage the whole. We must define
democracy as that form of government and of society which is
inspired above every other with the feeling and consciousness of the
dignity of man.
Echoing Theodore Roosevelt's admonition against [10]the cowardice of
cynicism as one of the greatest obstacles to a flourishing society,
Mann calls for relinquishing our reflexive cynicism about human
nature:
> The dignity of man - do we not feel alarmed and somewhat
ridiculous at the mention of these words? Do they not savour of
optimism grown feeble and stuffy - of after-dinner oratory, which
scarcely harmonizes with the bitter, harsh, everyday truth about
human beings? We know it - this truth. We are well aware of the
nature of man, or, to be more accurate, the nature of men - and we
are far from entertaining any illusions on the subject& Yes, yes,
humanity - its injustice, malice, cruelty, its average stupidity and
blindness are amply demonstrated, its egoism is crass, its
deceitfulness, cowardice, its antisocial instincts, constitute our
everyday experience; the iron pressure of disciplinary constraint is
necessary to keep it under any reasonable control. Who cannot
embroider upon the depravity of this strange creature called man,
who does not often despair over his future& And yet it is a fact -
more true today than ever - that we cannot allow ourselves, because
of so much all too well-founded skepticism, to despise humanity.
Despite so much ridiculous depravity, we cannot forget the great and
the honourable in man, which manifest themselves as art and science,
as passion for truth, creation of beauty and the idea of justice;
and it is also true that insensitiveness to the great mystery which
we touch upon when we say "man" or "humanity" signifies spiritual
death. That is not a truth of yesterday or the day before yesterday,
antiquated, unattractive, and feeble. It is the new and necessary
truth of today and tomorrow, the truth which has life and youth on
its side in opposition to the false and withering youthfulness of
certain theories and truths of the moment.
It is only a difference of degree, not of kind, between this
ordinary cynical contempt for human goodness and the most extreme
acts of evil. Mann writes:
> Terror destroys people, that is clear. It corrupts character,
releases every evil impulse, turns them into cowardly hypocrites and
shameless informers. It makes them contemptible - that is the reason
why these contemners of humanity love terrorism.
Thomas Mann with Albert Einstein at Princeton, 1938.
Twenty years before Aldous Huxley asserted that "[11]generalized
intelligence and mental alertness are the most powerful enemies of
dictatorship and at the same time the basic conditions of effective
democracy," Mann places education and critical thinking at the
center of a robust democracy:
> Democracy wishes to elevate mankind, to teach it to think, to set
it free. It seeks to remove from culture the stamp of privilege and
disseminate it among the people - in a word, it aims at education.
Education is an optimistic and humane concept; and respect for
humanity is inseparable from it. Hostile to mankind and contemptuous
of it is the opposing concept called propaganda, which tries to
stultify, stupefy, level, or regiment men for the purpose of
military efficiency and, above all, to keep the dictatorial system
in power.
>
> [&]
>
> Democracy being a fertile ground for intellect and literature, for
the perception of psychological truth and the search for it,
contradicts itself inasmuch as it has an acute appreciation and
makes a critical analysis of the absurd wickedness of man, but
nevertheless insists resolutely upon the dignity of man and the
possibility of educating him.
In consonance with Iris Murdoch's assertion that "[12]tyrants always
fear art because tyrants want to mystify while art tends to
clarify," Mann considers art as a pillar of democracy:
> To come close to art means to come close to life, and if an
appreciation of the dignity of man is the moral definition of
democracy, then its psychological definition arises out of its
determination to reconcile and combine knowledge and art, mind and
life, thought and deed.
Complement **_[13]The Coming Victory of Democracy_** with Leonard
Cohen on [14]democracy's breakages and redemptions, Jill Lepore on
[15]the improbable birth of American democracy, Robert Penn Warren
on [16]democracy and poetry, and Walt Whitman's indispensable
_[17]Democratic Vistas_, then revisit Mann on [18]time and our
search for meaning.
__________________________________________________________________
My original entry is here: [19]The Coming Victory of Democracy: Thomas
Mann on Justice, Human Dignity, and the Need to Continually Renew Our
Ideals. It posted Mon, 22 Apr 2019 11:10:15 +0000.
Filed under: politics,
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