The Western Illusion of Human Nature: With Reflections on the Long History of Hierarchy, Equality and the Sublimation of Anarchy in the West, and Comparative Notes on Other Conceptions of the Human Condition
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Reflecting the decline in college courses on Western Civilization, Marshall Sahlins aims to accelerate the trend by reducing "Western Civ" to about two hours. He cites Nietzsche to the effect that deep issues are like cold baths; one should get into and out of them as quickly as possible. The deep issue here is the ancient Western specter of a presocial and antisocial human nature: a supposedly innate self-interest that is represented in our native folklore as the basis or nemesis of cultural order. Yet these Western notions of nature and culture ignore the one truly universal character of human sociality: namely, symbolically constructed kinship relations. Kinsmen are members of one another: they live each other's lives and die each other's deaths. But where the existence of the other is thus incorporated in the being of the self, neither interest, nor agency or even experience is an individual fact, let alone an egoistic disposition. "Sorry, beg your pardon," Sahlins concludes, Western society has been built on a perverse and mistaken idea of human nature.
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The Western Illusion of Human Nature - Marshall Sahlins
Hobbes and Adams as Thucydideans
In 1763, young John Adams wrote a brief essay titled, All men would be tyrants if they could.
Adams never published the essay, but he revisited it in 1807 to endorse its conclusion that all simple
(unmixed) forms of government, including pure democracy, as well as all moral virtues, all intellectual abilities, and all powers of wealth, beauty, art and science are no proof against the selfish desires that rage in the hearts of men and issue in cruel and tyrannical government. As he explained the essay’s title:
It means, in my opinion, no more that this plain simple observation upon human nature which every Man, who has ever read a treatise upon Morality, or conversed with the World. . .must have often made, vis., that the selfish Passions are stronger than the Social, and that the former would always prevail over the latter in any Man, left to the natural Emotions of his own Mind, unrestrained and unchecked by other Power extrinsic to himself.
This sense of the human condition was a lifelong conviction of Adams’, complemented by the belief that a government of balanced powers was the only way to control the beast. Already in 1767 he claimed that twenty years’ investigation of the secret springs
of human action had more and more persuaded him that from the Fall of Adam to this time, Mankind in general, has been given up, to strong Delusions, Vile Affections, sordid Lusts and brutal Appetites.
These corrupt impulses, moreover, were stronger than the social.
Using a language much like Thucydides’ account of certain incidents of the Peloponnesian War, Adams likewise lamented the vulnerability of civil institutions to the egoistical urges of man’s nature. Religion, superstitions, oaths, education, laws, will all give way before passions, interest and power
—unless and until they are resisted by passions, interest and power.
Hence his long advocacy of a government of counterbalancing powers. By opposing one against another, the destructive dispositions might be turned to beneficial effects. Like many of his educated countrymen, Adams advocated a republican form of Aristotelian or Polybian mixed government, reserving sovereignty to the people while combining democracy, oligarchy and monarchy in a way that realized the virtues and restrained the excesses of each. By counterposing a popularly-elected lower house to a natural aristocracy of wealth in an upper house, the endemic conflict of rich and poor could be neutralized, even as this legislature in general were opposed to and by a single executive authority. Left to itself and human nature, each of these three powers would issue in a self-aggrandizing tyranny; but thus melded together, their self-serving rivalry would preserve the domestic