If you are vaccinated against Covid-19, you may be safer now from serious illness and death, with the caveat that virus mutations may still bring some uncertainty. Many vaccines seem mostly safe and effective, and adverse reactions are statistically not relevant, as far as we know now.
But for many, vaccination does not seem to be an option. There can be a variety of reasons, and even though it would be desirable that eventually, everyone gets vaccinated, it simply won’t happen. We cannot demand it of everyone, apparently, and we cannot – and should not – mark people with signs that they are vaccinated or not.
This means, even if you are (probably) safe, others around you may not be.
What has been true about mask wearing from the beginning is that they do not just protect you yourself, but others around you also. That means until there is herd immunity, the scientific thing to do, the kind thing to do, is to keep wearing the mask everywhere where distance cannot be maintained, and where we cannot be certain that everyone around us is vaccinated.
Thus if you see me out in public in the near future, I will still be wearing a mask, whether formally required or not. It’s not just about me. It’s about others as well.
When the pandemic hit the world, it unleashed more than just a deadly virus. It has put us all in a crucible. Nature has been testing our ability to be political animals, forcing our societies and our politics to make impossible decisions. Who shall we protect? Am I my fellow citizen’s keeper? How much economic and social pain can we tolerate while defending us against a virus? If this spiky microorganism could speak, it might very well want to quote Shelley’s Ozymandias and say “Look on my works, ye Mighty, and despair.”
Desperation is political dynamite. It has the ability to creep into every crevice of society, poison minds and souls, and even to tear everything asunder. There is a reason politics seems at a loss sometimes. We are still racing through the night, the outlines of the path becoming clearer only to threaten to be obscured again. We have been playing this deadly game for over a year now, and it is not over till it is over.
The only guidance system we have is science. It is an imperfect system, but it is the only one that works. Its imperfection lies in the availability of data which influences the analysis of the problem and the creation of solutions. Science yields tentative answers, which eventually may form a theory, but everything is always under revision depending on new facts. This is a politician’s nightmare, and it is not intuitive for how human beings think. There is a reason that the systematic pursuit of science is an invention in itself that took millennia to take hold. Yet the fight against superstition and anti-science is never won, and it has become more difficult during the pandemic.
Science works in the collective mode, not in the heroic narrative of the lone voice in the wilderness. For there to be a situation in which established scientific view is so solidly mistaken, during a global emergency, is peculiar. As Carl Sagan has frequently said, “extraordinary claims require extraordinary evidence.” The scientific consensus, based on the available data, is clear: the pandemic is real, the threat is real, and the approved vaccines work safely. The extraordinary position here is not the denier perspective, but the scientific consensus.
Yet it is the heroic mode, the tale of the hero fighting against the forces of darkness, that appears most seductive to human beings. There seem to be only a small number of medical, legal or scientific experts (typically in fields other than virology or epidemiology) that disagree with the established view about these matters. They have taken on the mantle of the hero that can fight against the medical crisis by denying its existence and by pointing to a wholly different threat.
We all have seen that our personal relationships have been put under tremendous stress. One of my closest friends has become a Covid denier. They have always been more interested in esotericism, astrology and popular psychology than in science or academic thinking. Their children and they themselves suffered from the lockdown, and this suffering led them down the path laid out to them by the algorithm of popular social media platforms.
There is an element of real pain here that is exploited by these platforms. People indeed feel crushed both by the pandemic and the measures taken to curb it. We are irrational beings much more than we would care to admit. Fear of the virus may lead to denying its existence. Lack of understanding of science may lead people to be suspicious of experts changing their minds when facts change. overall. Both Donald Trump and Boris Johnson were famous for dismissing experts and won elections on this very bias. We can all see politicians being frequently helpless in the face of the pandemic. People need someone to tell them that it will all be ok. If desperate enough, people will turn to false prophets. History is full of such stories, and it should teach us humility. Our system has indeed failed all those who now are moving to turn away from it, it has failed them in matters of education, civic engagement, and the recognition of everyone’s individual dignity. We are figuratively throwing people to the wolves, and down the rabbit hole.
The rabbit hole is electronic nowadays, and it is powerful. The alternative world view unfolding to the initiated speaks of a pandemic planned in a global cooperation of politicians, scientists, entrepreneurs and the typical cast of allegedly diabolical characters. The sinister purpose remains unclear but overall follows the well-worn paths of typical antisemitic conspiracy lore. The more you enter this world, the more you are inundated by it, and the more you connect to the similarly initiated few that are the only ones able to see the light and to prepare for a post-“plandemic” future. The pandemic, of course, does not exist as the established media want us to believe, but instead there is talk that a “Great Reset” is on the way to allegedly subjugate all of humanity.
At first I was confused about this. What could possibly be the motivation behind the denial of the existence or threat level of the pandemic, or the safety of the vaccines?
The answer is emerging more and more. The Coronavirus Pandemic is used by populists to attack democracy itself.
We see some of this happening currently in the United States. With the Republican party and the conservative movement in disarray, there are some voices echoing conspiratorial notes. Outside the United States, the picture becomes more clear. In Germany, for instance, a new alliance between discontented voters who would formerly identify with the established parties either of the left, center or the right, now are coalescing into the New Right. Leading players of the so-called “Querdenker” movement (“critical” or “lateral” thinkers) ally themselves with sovereign citizens, with esoterically or anthroposophically influenced groups, with old and new authoritarians.
Their demands are clear: sweep away the old system, which includes all politicians, all established media, all scientists and all academics and all their supporters. Establish a new, allegedly truly democratic movement and govern through the direct will of the people determined by the assumed wisdom of crowds. Trust the natural healing powers of the human body, and let nature run its course. Reject “globalists” – a smear word created to distort the legitimate critique of neoliberal globalization and turn it into an antisemitically tinged libel of the United Nations, free-traders and multinationalists – and bring back the nation state. Seek alliance with Russia, as Putin has taken his country down that path already.
This sounds very familiar. It has a name, only its clothes are slightly recycled. If we let it fester, if we do not find clear answers, the national socialist movement is already growing, hiding behind – as it used to – a romantic fixation with nature, with esotericism, with anti-science and populist authoritarianism claiming to be democratic.
Like Shelley’s Ozymandias, the Coronavirus will eventually be defeated, managed, return to memory, with the possibility of return. The political virus that we deemed to have overcome is still lingering. As Berthold Brecht has said, “the womb is fertile still from whence this crawled.”
We are conditioned to think in political categories of “right” versus “left”, with an underappreciated center in between. This model has become deeply entrenched in political thinking, no matter how simplistic it actually is.
Politically, “left” and “right” derive from seating arrangements of pro- versus anti-monarchist forces in the National Assembly during the French Revolution, but the principle, of course, goes deeper.
First, this understanding of power is based on thinking in a strict dichotomy, in a way of thinking believing in either-or propositions, in adversarial style, in a simplistic for-and-against way of conceptualizing every single issue, or even a worldview.
Second, it typically includes gradations, especially in systems that have more than two political parties (or rather, whose election system is not based on winner-takes all, which seems to cause the two-party system – CGP Grey has some great videos explaining voting systems). The more diversified the parties become, the more there may an entire panoply of parties. Some parties may be directly in the center, others center-left, others center-right, others moderate left or right, others extreme left or right, whatever “right” or “left” may mean at the time. Traditionally, “right” suggests establishment, “left” suggest reform or revolution.
(Fun fact: whoever you consider to be a “sinister force” in politics depends on your knowledge of Italian: “La sinistra” is the left. But if you think of old clips of Jon Stewart’s Daily Show depicting Dick Cheney as Darth Vader, the music may have sounded sinister, but the implication certainly was not that Cheney was a leftie. But I digress.)
Third, we now have a problem on the extremes. There are both right-wing and left-wing versions of extremism that are no friends of democracy and its values and institutions. Some models – for instance the “horseshoe theory” – point to similarities amongst both extremisms. There may still be something that separates them (it’s not a closed circle in that model), but they look rather similar.
Is that even a helpful distinction? There were moments in recent history where surprising thought alliances appeared. Agreement with or resistance to allowing stem cell research was and is still an issue finding support along strange ideological lines (Greens + Conservatives), but they deviate when it comes to the issue of abortion (Conservatives). Globalization critique used to be left-wing and has now also found equivalents on the right, albeit sometimes with a different tone. Support of Israel used to be a stalwart issue on the left, and now finds it, at least rhetorically, on the right, though not in the outright Nazi parties, I would assume (though once you find out about Jewish Neonazis, you have seen everything).
Personally, I have never found the left-right paradigm useful. It is too simplistic, and I am not much in favor of party loyalty. You support who you support based on issues and personnel, but even that is dicey as party programs oftentimes don’t mean much. But my voting record has always been mixed, and so it shall be. I prefer to be flexible, depending on what I see on the table (or rather, on the ballot).
Politics is a game played by politicians, and to assume them to follow clear philosophical principles which sustain their ideology is a bit of a stretch, in my view. A good politician does what works, and chooses the respective ideology as they see fit. A bad one makes reality bend to their ideological blinders and either doesn’t get anything done at all, or won’t succeed in the long-run. A strict reality-orientation though will eventually banish all ideology, and so it should be. That does not mean that ideology is useless, but if it is at the point of becoming dogma, it needs to be seriously questioned.
But especially with regards to new developments during the Coronavirus crisis, we can see that anti-democratic extremism arises from a new background that might formerly have been described as “left” or “right”. Things are becoming confusing very fast, and I would suggest that rather to use tired old labels, to stick to the actual issues.
I have thus began to work on a tentative list of extremist thought that still uses coded language but appeals to extremist and anti-democratic thought. There is certainly no assumption of completeness, but it may be helpful to shed some light on some of these here.
Versions of the following key statements always occur on the extreme fringes, especially now in parties catering to Covid Deniers or the New Right:
Insistence on Freedom as an absolute value: All democratic parties value freedom, but it is not the only value in a democratic society, nor is it always easy to define. My own freedom has limits if it severely limits the freedom of others, for instance.
Insistence on Sovereignty as something absolute: A democratic country recognizes that its people are the sovereign, and they send representatives into political office. Government actions thus always have to align with popular will, which is in turn measured through elections and other democratic processes. The sovereignty of a country is thus an extension of the sovereignty of its citizens. It is in the interest of the citizens to exert this sovereignty in a way that benefits the people as a whole. Given constant change, the concept of the sovereignty of a country needs to adapt. If it is to the benefit of the country to enhance free trade and cooperation with other countries, traditional concepts of sovereignty (closed borders, own currency, own military) may actually limit the sovereignty of its citizens.
Insistence on Patriotism as identical to nationalism: Healthy patriotism is a positionality towards your own country in which you see yourself in service to the benefit of all its people, to its wellbeing, to its future. Like sovereignty, this may well include honoring international and supranational treaties, cooperation and connections. Patriotism should always be a positive position (supporting your own country and its allies) and not define itself in the negative (against other countries).
Insistence on a static National Identity: National identity is complex, historically grown, and always changing. Multiculturalism is the historical norm; mono-ethnic states almost always the result of ethnic cleansing or forced assimilation. Immigration is a constant historical presence, and while it is always important to integrate immigrants successfully into your society, this integration needs to be limited to the adherence of laws and common standards, and cannot mean the rejection of all cultural traditions (as long as they are not in conflict with sensible laws of the new country).
The claim to represent the true majority, the “base” or the “forgotten people:” There are no citizens “first class” or “second class.” The insinuation that some of the people in the country are not really representative of it and must be silenced in favor of an assumed “silent majority” has always been an excuse used by dictatorships to shut out undesired populations.
The elites are all corrupt: Corruption is a mainstay of all societies, sadly, and it needs to be fought. But the insinuation that all so-called elites would be corrupt is a typical strawman argument typically used to delegitimize all democratically elected officials of a country, as well to discredit teachers, professors, scientists, doctors, lawyers, and whoever else may have enjoyed higher education. It also is used to dismiss any possible legitimacy to the claim personal wealth or influence. This is another typical tactic of demagogues.
There are secret powers directing our fates: In a highly networked world, it is completely normal that ideas flow from person to person, from country to country. The almost infinite interplay of institutions and people from around the globe is what constitutes civilization and society itself. Some of these influences are transparent, some are not. This is normal. Conspiracies typically do not work out, and if they do so, only on a small scale. People talk, have divergent interests, and governments change. Nothing will stay secret forever. It is virtually impossible that in a global context, there could be organizations of people thinking in complete lockstep. The insinuation that there could be secret powers that control our politics is simply ridiculous. It is another strategy to delegitimize democratic governments.
These secret powers form a hidden international network: This accusation has been used to demonize populations that due to their diasporic spread and their minority status – frequently a result of discrimination – can be found in many countries and had to struggle to adapt to the majority culture while still maintaining traces of their own. This accusation is a core component of Anti-Semitism, but also of any xenophobia against immigrant groups, and has been leveled against Jews, Muslims and Catholics (under the assumption that religious beliefs systematically would pit them against their countries of immigration), or any sizable ethnic minority.
You cannot speak freely anymore, there is an official dictate of opinion (“Meinungsdiktatur” in German): Free speech is a core component of any democratic society. It must be seen as absolute. Without it, democracy cannot survive. However, speech always means counter-speech, and if you want to participate in the national discourse, you will also need to appreciate critique and debate. Should that critique be too excessive and endanger your employment or even your life, that is of course something that cannot be tolerated in society. This point mixes legitimate critique of cancel culture with a naïve and illegitimate expectation to be allowed to say whatever you like without critical counter-speech. This point is also frequently mentioned to insinuate that we are living in a dictatorship in which drastic speech codes are enforced. Sometimes this critique is also used in order to defend speech that some might consider deliberately insulting, demeaning and hateful.
You cannot trust the established media / the press is lying / all news we don’t like are fake news: If you have built your world view on believing that the world is controlled by powerful forces outside democratic control, then the purveyors of information that are trusted by the established system cannot be trusted. What is typically agreed upon as real becomes fake, what is believed to be reliable becomes suspicious, and the media that transport that which everyone else believes to be true needs to be seen as fake. It is no coincidence that the primary vehicle for disinformation and alternative reality in the United States is called “Infowars.” Facts need to be countered with alternative facts, truth becomes lies, and journalists are seen as the enemy. Fear of an Orwellian system leads to the creation of an Orwellian counter-reality in which doubt is celebrated as patriotic only if it criticizes the other side, never your own.
Reality itself is not what you think it is. We know better and can educate (red-pill) you about the truth. You basically believe in The Matrix, and need to see the truth. Only we can tell you. This is Brainwashing 101.
From there, it is all down the rabbit hole. To be continued.
It appears that if you feel tired, exhausted, depressed, and have been doing so for months already, you are not alone. The entire world is out of balance. Nothing is normal anymore, no matter how much we may want to pretend it is.
Some people are blaming the lockdown for this feeling. We can’t do what we would normally be doing, and it is because decisions have been made and continue to be made time and again to close down parts of normal life and have us postpone living like we used to.
But this kind of reasoning looks at things backwards. No matter how we may want to rationalize it away, the real problem is the continued development of the pandemic. Will the vaccines work? Will we be patient enough to wait till we have enough immunity that there will not be anymore the pressing danger posed by the virus? Can we afford to be patient? At which point does it become unsustainable to wait for a better tomorrow?
Yet any attempt to reason ourselves out of this will fail. Lockdowns are in place because of deaths and serious conditions, which are a result of infections and occur in a time-delayed fashion. If we let infection numbers rise today, the consequences will be only become visible much later. We know that, and this is why infection rates are a good predictor for the future. Once they go down, the chances for variants to arise goes down, because only a virus that’s still out there can mutate.
This pandemic plays on our biggest weaknesses; socially, psychologically, fiscally. We are not built for this. A lot of what is happening may be counter-intuitive, but it is still real.
Maybe it helps to remind ourselves that we are not alone in feeling the impact of this, even though it hits some people harder than others. Is this a test then for our capacity to empathize and sympathize? Does this moment in time provide an opportunity, though ill-gotten, to revisit what we consider? Time will tell, but I doubt it.
You may believe in the capacity for people to change, yet history will prove you wrong all too frequently. Not to sound too fatalistically, but our societies function the way they do for a reason. Things may change occasionally, but they’ll always coalesce into a pattern over time. We will eventually forget this pandemic as we’ve forgotten all the ones before us, and we will probably be just as unprepared for the next one that is surely going to follow.
Epidemics and pandemics have killed entire civilizations, even though we do not want to see that either. We want to believe that it is our own agency that can both save and doom us; but all too frequently, it is just nature itself.
Maybe Jurassic Park holds the lesson here that we will need to keep hearing: “Nature finds a way.” For better or worse. No matter how much we try to self-evolve our way out of this, nature cannot be tricked, cannot be overcome, cannot be avoided. We ourselves may not be patient, yet nature is, always.
Hatred against people who may be identified as “Asian” has come into the focus in the recent days. Sadly, this is not a new phenomenon, but the attacks seem to have increased in the recent years.
This surely may be influenced by the role China’s government has played in enabling the pandemic. But we need to distinguish between a specific government and people who have no relation at all to this government. Does this mean we should no longer call out governments who are bad actors? Of course not. But at the same time, we need to affirm that such criticism is aimed at a specific institution and the people directly involved in it, but not at random individuals who are completely innocent in such acts.
It is depressing that this seems to need saying. Human beings are very prolific in finding scapegoats and discriminating against those they see as “other.” We need to fight against those demons inside each one of us, and governments need to actively work against enabling those who only seek excuses to lash out against their fellow human beings.
Even assumedly positive stereotypes are not helpful. They too contribute to the fetishization of so-called “others” as essentially different from our so-called “own.” The more we understand – and the more we do our part to contribute such understanding – that our similarities are greater than our differences, and that we are all more connected than we think, the more we can work against the notion that there are essential differences in humanity between people from other areas of the world.
The long list of abuses within, for instance, the United States against immigrants from Asian countries is something that needs to be brought to attention. Such abuses range from limitations on immigration, historical massacres against railroad workers, sexualization of Asian women, exoticizing and negative stereotyping, to the continued oversimplification of a culturally diverse continent which is contained in the very term “Asian.” Hopefully, we will all be able to learn from this yet another moment in the long history of the human capacity for ignorance, xenophobia and othering.
Certainly, the Coronavirus crisis is serious. By now, we are dealing with various pathogens, some more virulent and more dangerous than before. We are not sure to which the vaccines will work, and we will have to be careful.
Nevertheless, when leaders such as the current CDC director Dr. Walensky warn of “impending doom” and talk about how scared they are personally, this is not helpful. It is understandable to want to validate the feeling that many of us have daily, but is this a good strategy? Similarly, Dr. Fauci warned of a “darkest winter” last year.
These warnings may well be warranted, and statements about the seriousness of the virus are necessary. But communicating fear plays into the hands of those who already claim that this entire crisis is nothing more than human-made histrionics. “I am not afraid,” they say when they reject masks, distancing, isolating at home, and vaccinations, claiming that the others – those who communicate their fear – are weak and timid and distort the situation for their alleged political purposes.
We do not need to be afraid, we do not need to feel doom. We do, however, have to be cautious, careful, vigilant and do everything we can to defeat the spread of the viruses. We know what tools to use to minimize spread, and all of us who are able to use them should do so. We all can wear functioning masks. Most of us can maintain physical distance also. Many of us can work remotely, or work in workplaces that allow some distancing. By doing what we can do, we are protecting those whose choices are more limited. Additionally, the vaccines work, but they are not a cure-all without all the other measures.
Fear is very personal, and maybe it is good if leaders admit to it. But it never communicates well. “Concern,” sure. “Impending doom,” this just invites unwanted criticism just as this one right here. Fear can also paralyze and lead us to make mistakes. As I said before, we need logic right now, not panic.
We can beat this, but we need to do our part and stay the course.
These are not the easiest of times. We are still in the middle of a global pandemic, which is worsening in its impact due to various mutations of the virus that keep questioning the viability of our vaccines. Many people are suffering due to the disease, directly or indirectly, and all of our lives are in turmoil.
It is easy in such moments to despair. Frankly, it is difficult to maintain sanity and retain focus even for those of us who have been able to keep surviving, albeit in a reduced fashion. The psychological toll is nevertheless real, and the seduction to just ignore all caution and act as if we could return to normal is completely understandable.
That’s why it is important, maybe, to remind ourselves that this reality is actually, indeed, our reality, for very concrete reasons. Logic may help us here.
The pandemic is real. For whatever reason, it spread out of China, whose government was not forthcoming for months about the cause and specific design of the virus. (To be clear: The blame lies with the government, not with the people of China, who are just innocent victims of a cruel regime. The hatred for people of Asian or specifically Chinese descent is wrong – as is all hatred. But anger at the government is justified).
The virus spreads through droplets (which can be controlled with masks, maintaining distance, cleaning of surfaces) and aerosols (which can be controlled with even better masks, even greater distance, cleaning of surfaces, avoidance of indoor meetings, frequent and efficient changes of air in rooms if you have to be indoors). Some viral variants are more prolific than others.
The virus enters through the respiratory system, but its effects are on the entire biology of the body. Some of its effects are probably debilitating for a long time, in both adults and children.
The virus can be transmitted by symptomatic and asymptomatic persons.
The virus can be deadly for everyone, but most likely for older people and those with serious medical conditions which may or may not be known to those affected.
The infection spreads exponentially, not lineally, if given enough room.
The effects of the viral infection become clear only after a certain passage of time. From infection to symptoms to potential hospitalization to potential death, it takes several weeks. Current infection data will map onto deaths with a significant time delay. We will have to act now in anticipation of something that may or may not happen in a few weeks. This has proved to be a major challenge, as people keep questioning the lethality of the virus.
Vaccination needs to happen as fast as possible. Without it, viral spread continues and new mutated variants can evolve that may evade the protections given by the vaccine.
All our various hygienic and lockdown countermeasures are in place BECAUSE OF EVERYTHING BEFORE. We cannot pretend that this is not real, even though we are suffering the consequences of both the pandemic and our reactions to it. We need to constantly adapt our reactions to the situation, be more vigilant that we’d like to be, and remain in a state of lockdown and protectiveness till this is over for everyone, globally.
If we ignore safety and just pretend it is not happening, the pandemic will still spread, people will still get sick, will die, and the number of mutated variants will increase to eventually counteract even our vaccines. This must not be allowed to happen. For this, we need to think logically, long-term, and need to have patience – and governments need to help their people to maintain that patience by supporting their existence.
This is our moment as a global community, our make-or-break moment. We need to fight this together, or else there may not be much that needs saving at the end of this depressing period in human history. Let’s prove we can rise to the occasion as one world.
We all need to loosen up a bit, inside. These are not normal times, and they won’t be for a while. A pandemic with different mutations still emerging, mounting deaths and sickness, economic damage, access to testing and vaccines being not as easy as hoped, the continued stress and loss due to the various types of lockdowns, and even if you should be doing ok, the mere stress of the world in pain around you and the resulting social and political problems – all of this is surely enough to drive anyone slightly into depression or insanity.
We have to all make allowances for both the people around us and for ourselves these days. We are not automatons. Human beings – like all other animals – need a specific habitat, and ours is social, as Aristotle noticed already. As social animals, we are hurting right now, and we do not know when there will be a return to normality, or at least a modified normality.
Don’t put more stress on you and others than already in place, and adjust your expectations. I certainly have to, but we can all also count our blessings. This pandemic has taken a gruesome toll already, and it is not over, and it will not be the last. Lowering our expectations for ourselves, and being happy with what we have right now, and just taking care of us and others around us – all of this can be enough. Maybe not just for now. There’s certainly a lesson in the now for the future as well.
Whose life is it that you are living? Who do you care about, who cares about you, and how can you maintain these relations even in complicated times? How can we be human, fully human, in inhumane times?
Plato already talked about the difference between logos and mythos. Put very simply, the first, λόγος, stands for truth, reason, and science, whereas the second, μῦθος, stands for story, narrative, and mythology. Both can describe approaches to learning and truth, but they differ critically in how they function and of use they can be to society.
Mythological thinking is focused on beginnings, on genealogies, on staying within a system. In order to understand a story, you need to follow it from the beginning. If you enter it later, you will need to backtrack and figure out what happened before. Mythologies lay building block upon building block, and the building itself always aims for completion. Stories, as Aristotle reminded us, have a beginning that is not arbitrary, and an ending that conclusively ends the story and that brings to a close what was started in the beginning. The final goal, the telos (τέλος), beings to fruition what was laid out in the beginning. If we pay attention throughout the narrative, we may figure out the final goal, the endgame, the purpose of events. Everything has a deeper meaning, nothing happens by accident, signs and portents are everywhere to be found, and the truth can be revealed by those with special knowledge and insight that know how to interpret the flow of events.
In a way, mythological thinking appears to be core to human nature. We are natural storytellers. All human cultures have stories explaining their origins, their culture, their unique identity. Narrativity is what drives societies through their respective cultures. Narratives give us our sense of self, our sense of hierarchies, of destiny, of past and future, of meaning – for better or worse. They are deeply connected to language, and individual words have deep meanings steeped in history, power relations and ways of thinking.
Individual thinkers, philosophers and artists, have an enormous influence on mythologies.
Mythologies can tolerate variance. Any attempt at systematizing mythological narratives will need to make exceptions for multiple versions. Some core tenets of such a narrative may remain constant, but surrounding factors will change, irrespective of the mode of narration. Greek, Roman and Norse mythologies may each center around a specific pantheon, but some details may vary from narrator to narrator, from time period to time period. Gods will have many names, or many bynames signifying different origins or interpretations. Stories about the gods will vary depending on the author, the specific culture, time period, etc. Mythologies can evolve over time, and emphasize different core elements even transcending specific mythological or religious narratives. The myth of the “Great Goddess”, for instance, sees its main deity in different religious contexts, whether it talks about Ishtar, Astarte, Isis, Demeter, or Mary, for instance. The demigod Hero who saves the world after undergoing a variety of self-sacrificing trials can be called Prometheus, Hercules, Odysseus, Jesus, Luke Skywalker, or Buffy the Vampire Slayer. But behind this variation stands a clear anthropological truth. Religion cannot be disproven because it is not about facts but about deeply held anthropological / psychological / theological / mythological meaning. What we think about reality is deeply influenced by our narratives.
Scientific thinking is different. Beginnings matter in different ways than in narratives. Science does not care about narratives. It does not care what Charles Darwin, Isaac Newton, Albert Einstein, Marie Curie, Max Planck, Archimedes, Richard Dawkins or even Neil DeGrasse Tyson my think. While there is Norse mythology according to Icelandic or German traditions, to Beowulf, the Nibelungenlied, Wagner or Tolkien, science is the same everywhere. It matters not one iota whether Einstein discovered Special and General Relativity, somebody else would have eventually – or not. Science describes reality, and reality does not care about narratives. You may need narrative power to explain science (and none do it better than the likes of Dawkins and Tyson), but again, science does not care. It is true regardless.
Whether we know how the universe truly began may or may not inform important technologies derived from our scientific knowledge about the beginning, but knowledge about its beginning is immaterial to our contemporary reality. The so-called laws of science are mere descriptions of reality. Planck did not disprove Einstein, who did not disprove Newton (as it is frequently said). Quantum physics describes a different lens on the same reality as Einsteinian relativity or Newtonian mechanics. Relativity is an important consideration when discussing very fast objects, but for our day-to-day lives, Newton does just fine. No matter how fast humans move on Earth, we will never even approach the speed of light, and time dilation does not matter to us. And unless we look at very small particles, we need not contend with quantum physics. Whether space has 3 dimensions or 4 or more does not change our day-to-day lives.
If Darwin made a mistake, that does not unravel the theory of evolution. Einstein underestimated the importance of quantum physics, but that does not take away from quantum physics. Newton did not think about objects traveling close to the speed of light affecting their passage of time, but that does not disprove his theory of gravity. Why? Because science is based on observable reality, on repeatable experiments and observations, on falsifiability, and on a community of free-thinking scholars all eager to compete with each other in the discovery of scientific principles underlying reality.
In mythological thinking, beginnings matter and individual thinkers can make a big difference. In scientific thinking, the latest and newest findings matter, and individual scientists – as accomplished and justifiably famous as they may be – do not matter with respect to their discoveries.
We see this difference being played out right now in the times of Coronavirus. Those believing that it is all a big conspiracy will point out that early in 2020, some scientists said masks do not make a difference, and the conspiracists will assume that this was somehow an original truth and what scientists say now (that masks matter) is a lie. But science only analyzes the data. We learned that the virus spreads in ways that indeed make mask wearing necessary to protect yourself and others. (We also were able to make more masks in the meantime and do not have to ration them for hospital workers as we had to in early 2020).
In science, the majority opinion matters because it is based on the competitive attempts of all scientists to discover reality. In science, of a specific hypothesis or even theory is disproven, science benefits even more – and scientists will applaud this, bruised egos aside. There cannot be “renegade scientists” – because all scientists are, in a sense, renegades already. “Scientific consensus” means that the burden of evidence supporting a hypothesis or theory is so great that the likelihood of it being wrong is low; but should there be evidence overturning a specific way of thinking, it will be welcome, and will be invited with great interest as it serves the larger interest, the search for truth.
In the end, the great seeker of compromise, Stephen J. Gould, spoke of science and religion as non-overlapping magisteria. Science and religion (or mythology) seek different answers, both, ideally, speaking to our human quest for meaning. But when it comes to confronting a real-world problem, whether it is a pandemic or climate change, I prefer to listen to the majority of scientists over singular renegade voices focusing on narratives and conspiracy mythologies.
Mythos may be good for the soul, but logos ensures our survival.