Category Archives: Nationalism

Love, Madness, Terrorism: Connected?

By Liah Greenfeld

In the 16th century, in England, several remarkable things happened:

Social mobility, inconceivable before, became legitimate and common;

The ideal of Romantic love between a man and a woman emerged and “true love,” as we understand it today, was added to the human emotional range;

The word “people,” which earlier referred to the lower classes, became synonymous with “nation,” which at the time had the meaning of “an elite”;

Numerous new words appeared, among them “aspiration,” “happiness,” and “madness”;

The English society, previously a society of hierarchically arranged orders of nobility, clergy, and laborers under the sovereignty of God and his Vicar in Rome, was redefined as a sovereign community of equals;

The nature of violent crime, personal and political, changed, with crime that was not rational in the sense of self-interested becoming much more common;

The attitude to pets, especially dogs and cats, changed, transforming these animals in many cases from living multi-purpose tools to our friends and soul-mates;

The pursuit of growth — rather than survival, as was the case before – became the goal of the economy;

Mental diseases which were later to be named “schizophrenia,” “manic-depressive illness,” and “depression” were first observed, shifting the interest of the medical profession, in particular, from other, numerous, mental diseases that were known since the times of antiquity.

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Francesco Duina on Mind, Modernity, Madness

“I like to call this a ‘fundamental’ book: a work that is grounded in a particular and comprehensive theory of modernity, according to which much of what happens in our societies can be understood in reference to a few key premises and principles. We live, as Greenfeld says, in the reality of nationalism. And nationalism is the cradle in which much of what we know – the sciences, the universe, our bodies, our economic system, our passions and pleasures, and ultimately ourselves – is produced. Therein lies the key to the emergence of madness. Nationalism implies equality, and this generates enormous pressures for self-definition for every one of us. The pressures can be intolerable, and millions of us experience madness as a result.

Though it took me a while to really understand the argument – specifically, to appreciate the nature of nationalism as Greenfeld describes it – over time I have come to appreciate it a great deal. It has informed my teaching as a sociology professor, and it has enabled me to put other theories of nationalism, modernity, and madness in perspective. Ultimately, I inevitably turn again and again to Greenfeld’s arguments, and find them the most compelling and complete. Greenfeld has therefore written, in my mind, a classic. It is as much a work of sociology as it is of political theory or anthropology or psychology or biology. It crosses, forcefully, disciplinary boundaries. It is ambitious and inspiring. In short, it is an indispensable work that is bound to keep people talking for a very long time.”

Francesco Duina is Professor of Sociology at Bates College.

Madness: A Modern Phenomenon

By David Phillippi

For most of human history, in most societies, identity was not something one had to go searching for – it was given at birth. For most individuals, the socio-cultural space relevant to their lives was easy to map out, and directions for proper navigation were well understood from a young age. Life may have been extremely difficult in the physical sense, but at least it was not confusing – people knew their proper place.

As Greenfeld has demonstrated in her first major work, Nationalism: Five Roads to Modernity, this changed in 16th century England following the War of Roses, which wrecked the nobility and left the rigidly stratified society of orders in disarray. In its place, a new consciousness emerged–nationalism–the modern consciousness, which redefined the possibilities for life in England and in the other societies to which it soon spread. We call this new consciousness nationalism simply because “nation” was the name given to the society in which it emerged by those 16th century Englishmen who first experienced its dignifying effects.

Nationalism is a fundamentally secular and humanistic consciousness based on the principles of popular sovereignty and egalitarianism. (Three distinctive features which most often take shape along with this consciousness are an open class structure, the state form of government, and an economy oriented towards sustained growth). At the beginning of the 16th century, someone among the newly elevated English aristocracy began equating the word “nation,” which had formerly referred to as a political and cultural elite, with the word “people,” which referred originally to the lower classes. This equation of “nation” and “people” both reflected and reinforced the new reality of English society, where the principles of popular sovereignty and egalitarianism made the nation and all its members an elite. No longer confined to a particular station in life by a closed societal structure ordained by Divine Providence, man became his own ruler, the maker of his own destiny. This elevation in dignity for every member of the nation meant that life in the here and now gained much greater importance–eternity was no longer the realm of the meaningful. This is the source of the secularism of modern society–God was not consciously abolished, but was essentially replaced by man.

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