Zealotry Quotes

Give me a man or woman who has read a thousand books and you give me an interesting companion. Give me a man or woman who has read perhaps three and you give me a very dangerous enemy indeed.

From the beginning men used God to justify the unjustifiable.

I'm for open-mindedness and tolerance. I'm against any form of fanaticism, fundamentalism or zealotry, and this certainty of 'We have the truth.' The truth is far too large and complex. Nobody has the truth.

Pit race against race, religion against religion, prejudice against prejudice. Divide and conquer! We must not let that happen here.

Every religion is true one way or another. It is true when understood metaphorically. But when it gets stuck in its own metaphors, interpreting them as facts, then you are in trouble.

A celibate clergy is an especially good idea, because it tends to suppress any hereditary propensity toward fanaticism.

Goodness without wisdom always accomplishes evil.

It is the certainty that they possess the truth that makes men cruel.

Anyone who says he knows God's intention is showing a lot of very human ego.

Let eloquence be flung to the dogs rather than souls be lost. What we want is to win souls. They are not won by flowery speeches.

There’s nothing quite as frightening as someone who knows they are right.

Every reform movement has a lunatic fringe.

The only thing more dangerous than an idea is a belief.

Fundamentalism isn't about religion, it's about power.

We humans are naturally disposed to worship gods and heroes, to build our pantheons and valhallas. I would rather see that impulse directed into the adoration of daft singers, thicko footballers and air-headed screen actors than into the veneration of dogmatic zealots, fanatical preachers, militant politicians and rabid cultural commentators.

Moderation is a wiser policy than zealotry

Conversion and zealotry, just like revelation and apostasy, are flip sides of the same coin, the currency of a political culture having more in common with religion than rational discourse.

The dangerous man is the one who has only one idea, because then he'll fight and die for it." [As quoted in The New Yorker, April 25, 2011]

Then faith's paradox is this: that the single individual is higher than the universal, that the single individual determines his relation to the universal through his relation to God, not his relation to God through his relation through the universal... Unless this is how it is, faith has no place in existence; and faith is then a temptation.

The nobility of the human spirit grows harder for me to believe in. War, zealotry, greed, malls, narcissism. I see a backhanded nobility in excessive, impractical outlays of cash prompted by nothing loftier than a species joining hands and saying “I bet we can do this.” Yes, the money could be better spent on Earth. But would it? Since when has money saved by government red-lining been spent on education and cancer research? It is always squandered. Let’s squander some on Mars. Let’s go out and play.

Too many of us die without knowing transcendent joy, in part because we pursue one form or another of materialism. We seek meaning in possessions, in pursuit of cosmic justice for earthly grievances, in the acquisition of power over others. But one day Death reveals that life is wasted in these cold passions, because zealotry of any kind precludes love except of the thing that is idolized.

Humanity came out of hell, Darrow. Gold did not rise out of chance. We rose out of necessity. Out of chaos, born from a species that devoured its planet instead of investing in the future. Pleasure over all, damn the consequences. The brightest minds enslaved to an economy that demanded toys instead of space exploration or technologies that could revolutionize our race. They created robots, neutering the work ethic of mankind, creating generations of entitled locusts. Countries hoarded their resources, suspicious of one another. There grew to be twenty different factions with nuclear weapons. Twenty—each ruled by greed or zealotry. “So when we conquered mankind, it wasn’t for greed. It wasn’t for glory. It was to save our race. It was to still the chaos, to create order, to sharpen mankind to one purpose—ensuring our future. The Colors are the spine of that aim. Allow the hierarchies to shift and the order begins to crumble. Mankind will not aspire to be great. Men will aspire to be great.

Long before it was known to me as a place where my ancestry was even remotely involved, the idea of a state for Jews (or a Jewish state; not quite the same thing, as I failed at first to see) had been 'sold' to me as an essentially secular and democratic one. The idea was a haven for the persecuted and the survivors, a democracy in a region where the idea was poorly understood, and a place where—as Philip Roth had put it in a one-handed novel that I read when I was about nineteen—even the traffic cops and soldiers were Jews. This, like the other emphases of that novel, I could grasp. Indeed, my first visit was sponsored by a group in London called the Friends of Israel. They offered to pay my expenses, that is, if on my return I would come and speak to one of their meetings. I still haven't submitted that expenses claim. The misgivings I had were of two types, both of them ineradicable. The first and the simplest was the encounter with everyday injustice: by all means the traffic cops were Jews but so, it turned out, were the colonists and ethnic cleansers and even the torturers. It was Jewish leftist friends who insisted that I go and see towns and villages under occupation, and sit down with Palestinian Arabs who were living under house arrest—if they were lucky—or who were squatting in the ruins of their demolished homes if they were less fortunate. In Ramallah I spent the day with the beguiling Raimonda Tawil, confined to her home for committing no known crime save that of expressing her opinions. (For some reason, what I most remember is a sudden exclamation from her very restrained and respectable husband, a manager of the local bank: 'I would prefer living under a Bedouin muktar to another day of Israeli rule!' He had obviously spent some time thinking about the most revolting possible Arab alternative.) In Jerusalem I visited the Tutungi family, who could produce title deeds going back generations but who were being evicted from their apartment in the old city to make way for an expansion of the Jewish quarter. Jerusalem: that place of blood since remote antiquity. Jerusalem, over which the British and French and Russians had fought a foul war in the Crimea, and in the mid-nineteenth century, on the matter of which Christian Church could command the keys to some 'holy sepulcher.' Jerusalem, where the anti-Semite Balfour had tried to bribe the Jews with the territory of another people in order to seduce them from Bolshevism and continue the diplomacy of the Great War. Jerusalem: that pest-house in whose environs all zealots hope that an even greater and final war can be provoked. It certainly made a warped appeal to my sense of history.

The best part about being a nerd within a community of nerds is the insularity – it’s cozy, familial, come as you are. In a discussion board on the Web site Slashdot.org about Rushmore, a film with a nerdy teen protagonist, one anonymous participant pinpointed the value of taking part in detail-oriented zealotry: Geeks tend to be focused on very narrow fields of endeavor. The modern geek has been generally dismissed by society because their passions are viewed as trivial by those people who ‘see the big picture.’ Geeks understand that the big picture is pixilated and their high level of contribution in small areas grows the picture. They don’t need to see what everyone else is doing to make their part better. Being a nerd, which is to say going to far and caring too much about a subject, is the best way to make friends I know. For me, the spark that turns an acquaintance into a friend has usually been kindled by some shared enthusiasm like detective novels or Ulysses S. Grant.

While good science should be ruled by skepticism and self-doubt, the field of nutrition has instead been shaped by passions verging on zealotry. And the whole system by which ideas are canonized as fact seems to have failed us.

Zealots are totally incapable of any emotion other than rage. It is an unalterable law that people who claim to care about the human race are utterly indifferent to the sufferings of individuals.

Imagine the spirit as a mansion. You’ll guess we don’t use many rooms. Apart from a few moments in childhood we don’t dance around it in sunlight. But there’s a traffic of things in and out, and what happens is that unwanted bulks can gather inside. Gather and gather, menacing us. Unable to shift them, we hide in ever-smaller spaces. And in our last hole, life offers a choice: to play out our demise in parallel theatres - psychosis, zealotry, religion, cancer, addiction - or to bow quietly out. But beware: life doesn’t ask these high questions when we’re confident and fresh - it waits for hopelessness.

That's what you get,' he said, nodding towards a group of the men engaged in some close-order military drill, 'when you give people Bibles and guns. You should give 'em either one or the other, but not both. It just messes up their brains.

You see, it doesn't matter if they're wrong. From 9/11 to recent shootings here in the United States, there's nothing more dangerous than a true believer on his own crazy mission.

What does it matter to the dead, the orphans, and the homeless whether the mad destruction is wrought under the name of totalitarianism or the holy name of liberty or democracy?

While good science should be ruled by skepticism and self-doubt, the field of nutrition has instead been shaped by passions verging on zealotry.

Z is for zealotry: national pride like an infinite zipline, hyperdrive, the fastest way down.

Today's zealots are mostly those pretending to be anti-religious.

Rest is good, but laziness is not. Labour is good, but slavery is not. Wine is good, but drunkenness is not. Food is good, but gluttony is not. Money is good, but greed is not. Wealth is good, but selfishness is not. Beauty is good, but vanity is not. Sex is good, but lust is not. Pleasure is good, but sin is not. Amusement is good, but decadence is not. Fame is good, but self importance is not. Confidence is good, but ego is not. Eloquence is good, but flattery is not. Charisma is good, but deception is not. Ambition is good, but self interest is not. Influence is good, but manipulation is not. Authority is good, but tyranny is not. Servitude is good, but bondage is not. Admiration is good, but idolatry is not. Law is good, but injustice is not. Race pride is good, but bigotry is not. Liberty is good, but recklessness is not. Freedom is good, but unruliness is not. Belief is good, but fanaticism is not. Religion is good, but extremism is not. Righteousness is good, but zealotry is not. All is good, but in excess is not.

You think you’re fighting for freedom. Freedom is dangerous. Give humankind freedom, and they will inevitably fall into chaos and war, religious zealotry and senseless violence. We have kept the peace. And we’ve done it by giving the people what they need, when they need it. Not what they want. Want is nothing but blind and selfish greed.

Extremism stifles true progression in all fields of human advancement; it is a detriment to everything but war, tribalism and the personal power of Nietzschean entities, striving only for the narcissistic vindication of their ego and will. The enlightened mind knows that all is challengeable, ergo questions all and thus, learns and grows; progression. The weak and narrow mind makes its beliefs sacrosanct; fearful of challenge, their creed becomes unalterable, defended with violence. Political extremists, much like religious zealots, are the latter. They destroy what they cannot convert. They annihilate those they cannot control, or force to conform. They have found no peace in life, no love, and so promote war and division, as emotional cripples – inflicting their own pain and misery and malignant stupidity on the world. Their language binds people together, but only by stirring the darkest excesses of the soul; language of hate, and intolerance, fear and conspiracy, and the need for vengeance. In war-scarred Europe, these cripples direct mass-psychology, and would make the world in their own likeness; mutilated by violence and tribalism and hate.

As the questions grow harder and more complicated, people yearn for simpler answers, one-sentence answers, answers that point unhesitatingly to a culprit who can be blamed for all our suffering, answers that promise that if we only eradicate the villains, all our troubles will vanish.

You know all about love, but that is not enough. You must also learn that hate comes from God as well, that it too is in the Lord's service. And in times like these, with the world fallen to the state it has, hate serves God more than love.

I was always a doubter when it came to religion. How irrational of me, then, to love a zealot. But then, both love and zealotry are irrational states of mind.

To truly pull off proper apathy about the stuff (money) would require so much energy, such contrived ideological zealotry, that the indifference would amount to a kind of caring.

Give a man with a death wish a bottle of whisky and a loaded gun, you get a dead body. Give a martyr a quote from scripture and a pocket full of prayers and you get a room full of corpses.

Laënnec stressed the importance of emotional shocks and “sad passions” (passions tristes)—grief, disappointed hope, religious zealotry, and unrequited love—that depress the body’s “animal energy.

Regardless of law, marriage has only one definition, and any government that attempts to change it is my mortal enemy. I will act to destroy that government and bring it down, so it can be replaced with a government that will respect and support marriage... As chairman emeritus of the extreme right-wing National Organization for Marriage

During the Bosnian war in the late 1990s, I spent several days traveling around the country with Susan Sontag and her son, my dear friend David Rieff. On one occasion, we made a special detour to the town of Zenica, where there was reported to be a serious infiltration of outside Muslim extremists: a charge that was often used to slander the Bosnian government of the time. We found very little evidence of that, but the community itself was much riven as between Muslim, Croat, and Serb. No faction was strong enough to predominate, each was strong enough to veto the other's candidate for the chairmanship of the city council. Eventually, and in a way that was characteristically Bosnian, all three parties called on one of the town's few Jews and asked him to assume the job. We called on him, and found that he was also the resident intellectual, with a natural gift for synthesizing matters. After we left him, Susan began to chortle in the car. 'What do you think?' she asked. 'Do you think that the only dentist and the only shrink in Zenica are Jewish also?' It would be dense to have pretended not to see her joke.

Scattered across the Roman Empire, it was only natural for the gospel writers to distance themselves from the Jewish independence movement by erasing, as much as possible, any hint of radicalism or violence, revolution or zealotry, from the story of Jesus, and to adapt Jesus's words and actions to the new political situation in which they found themselves.

So how is it that much of the Western world has succumbed to the self-harming collective madness that is climate change orthodoxy? It is difficult to escape the conclusion that climate change orthodoxy has in effect become a substitute religion, attended by all the intolerant zealotry that has so often marred religion in the past, and in some places still does so today.

Religious practice in the Land of the Bible tends to encourage exclusivity and discrimination rather than love and magnanimity. There is no place like the Holy Land to make one cynical about religion.

Author conveys contemporary respect for Methodist preachers who rode the circuit of frontier settlements to put themselves at risk for the Gospel near the Second Great Awakening. They were dubbed 'God's light artillery'.

I actually think it's a huge tactical mistake for our movement to criticize religion on the basis of the pathological extremes. Because most of the people we want to persuade in the fall of their beliefs don't see them agents of the monstrous excesses zealotry. The part of religion that makes it open to criticism and which really makes it incompatible with science is not that it makes you evil, it said it's wrong and it makes you stupid.

Men speak of God’s love for man… but if providence does not come in this hour, where is He then? My conclusion is simple. The Semitic texts from Bronze Age Palestine of which Christianity is comprised still fit uncomfortably well with contemporary life. The Old Testament depicts a God capricious and cruel; blood sacrifice, vengeance, genocide; death and destruction et al. Would He not approve of Herr Hitler and the brutal, tribalistic crusade against Hebrews and non-Christian ‘untermensch?’ One thing is inarguable. His church on Earth has produced some of the most vigorous and violent contribution to the European fascist cause. It is synergy. Man Created God, even if God Created Man; it all exists in the hubris and apotheosis of the narcissistic soul, and alas, all too many of the human herd are willing to follow the beastly trait of leadership. The idea of self-emancipation and advancement, with Europe under the jackboot of fascism, would be Quixotic to the point of mirthless lunacy.

Peter tells Langdon that the Masons believe that the Bible is an esoteric allegory written by humanity, and that, like most religious texts around the globe, it contains veiled instructions for harnessing humanity's natural God-like qualities and is not meant to be interpreted as the commands of an all-powerful deity. This interpretation has been lost amid centuries of scientific skepticism and fundamentalist zealotry. The Masons have (metaphorically) buried it, believing that, when the time is right, its rediscovery will usher in a new era of human enlightenment.

During Jesus’s lifetime, zealotry did not signify a firm sectarian designation or political party. It was an idea, an aspiration, a model of piety inextricably linked to the widespread sense of apocalyptic expectation that had seized the Jews in the wake of the Roman occupation. There was a feeling, particularly among the peasants and the pious poor, that the present order was coming to an end, that a new and divinely inspired order was about to reveal itself. The Kingdom of God was at hand. Everyone was talking about it. But God’s reign could only be ushered in by those with the zeal to fight for it.

Bannon thrived on the chaos he created and did everything he could to make it spread. When he finally made his way through the crowd to the back of the town house, he put on a headset to join the broadcast of the Breitbart radio show already in progress. It was his way of bringing tens of thousands of listeners into the inner sanctum of the “Breitbart Embassy,” as the town house was ironically known, and thereby conscripting them into a larger project. Bannon was inordinately proud of the movement he saw growing around him, boasting constantly of its egalitarian nature. What to an outsider could look like a cast of extras from the Island of Misfit Toys was, in Bannon’s eyes, a proudly populist and “unclubbable” plebiscite rising up in defiant protest against the “globalists” and “gatekeepers” who had taken control of both parties. Just how Phil Robertson of Duck Dynasty figured into a plan to overthrow the global power structure wasn’t clear, even to many of Bannon’s friends. But, then, Bannon derived a visceral thrill anytime he could deliver a fuck-you to the establishment. The thousands of frustrated listeners calling in to his radio show, and the millions more who flocked to Breitbart News, had left him no doubt that an army of the angry and dispossessed was eager to join him in lobbing a bomb at the country’s leaders. As guests left the party, a doorman handed out a gift that Bannon had chosen for the occasion: a silver hip flask with “Breitbart” imprinted above an image of a honey badger, the Breitbart mascot. — Bannon’s cult-leader magnetism was a powerful draw for oddballs and freaks, and the attraction ran both ways. As he moved further from the cosmopolitan orbits of Goldman Sachs and Hollywood, there was no longer any need for him to suppress his right-wing impulses. Giving full vent to his views on subjects like immigration and Islam isolated him among a radical fringe that most of political Washington regarded as teeming with racist conspiracy theorists. But far from being bothered, Bannon welcomed their disdain, taking it as proof of his authentic conviction. It fed his grandiose sense of purpose to imagine that he was amassing an army of ragged, pitchfork-wielding outsiders to storm the barricades and, in Andrew Breitbart’s favorite formulation, “take back the country.” If Bannon was bothered by the incendiary views held by some of those lining up with him, he didn’t show it. His habit always was to welcome all comers. To all outward appearances, Bannon, wild-eyed and scruffy, a Falstaff in flip-flops, was someone whom the political world could safely ignore. But his appearance, and the company he kept, masked an analytic capability that was undiminished and as applicable to politics as it had been to the finances of corrupt Hollywood movie studios. Somehow, Bannon, who would happily fall into league with the most agitated conservative zealot, was able to see clearly that conservatives had failed to stop Bill Clinton in the 1990s because they had indulged this very zealotry to a point where their credibility with the media and mainstream voters was shot. Trapped in their own bubble, speaking only to one another, they had believed that they were winning, when in reality they had already lost.

Hoplophobia, the Flight from Personal Responsibility “Hoplophobia” is defined as the morbid fear of firearms. The term is derived from the Greek word, hoplon, which refers to weapons. The late Colonel Jeff Cooper, firearms instructor, author, father of “the modern technique of the pistol,” and founder of Gunsite Firearms Academy, attributed anti-gun zealotry to hoplophobia, which he defined as an irrational aversion to and fear of firearms and other forms of weaponry. Cooper opined that anti-gun hoplophobes held the idea that firearms and other deadly weapons have a will of their own.

religious zealotry can take hold of a man and make him do things beyond his imagining.

A god should not favor any race, any being or any human. A god should not encourage hate, murder, worship or zealotry. A god who does so has no right to be called a god at all.

Don't let the zealots make Muslim a terrifying word." [1,000 Days 'Trapped Inside a Metaphor' (Columbia University / The New York Times, December 12, 1991)]

boon for me, and for Turkey and the Middle East as a whole. We have a rich and varied history, a history that is being forgotten in today’s world, buried beneath senseless wars, terrorism and religious zealotry. My museum aims to bring that history once again into the mind of the world, to show East and West that we are not simple, violent brutes. Mesopotamia is the cradle of civilization and I hope one day we can bring that to the world’s notice once again.

In post-Mao China, qigong replaced Maoism as an unconscious outlet for religious zealotry.2 PROPOSITION

The politics of the possible was being replaced by the politics of purity.

Certainly, several of our most sensational cults—the Charles Man-son Family, Jim Jones’s Peoples Temple, and Marshall Herff Applewhite’s Heaven’s Gate—take on a different aspect in the wake of Aum. The same is true of the cultic milieu of the present-day extreme right, where fantasies of using weapons of mass destruction to transform and purify the world are powerfully present.

This biomedical vision was part of a more general mysticism that was as described to me and observed firsthand by an American psychiatric colleague, Albert Stunkard, who, as a schoolboy, lived in Germany during the 1930s because his father’s scientific fellowship had brought the family there. Stunkard was astounded by the behavior of many of his student friends; formerly serious and rational adolescents, they became ecstatic Nazi supporters at rallies and in their everyday demeanor. Their intense idealism seemed to him to be transformed into a mystical sense of being part of a new movement that gave meaning to their lives and promise to the human future. (Stunkard was to learn, with some sadness, that most of his friends were eventually killed in military combat.) The larger truth here is that movements that kill great numbers of people are likely to do so with the claim to virtue—and that virtue tends to be, as it was here, one of purification and healing.

This biomedical vision was part of a more general mysticism that was as described to me and observed firsthand by an American psychiatric colleague, Albert Stunkard, who, as a schoolboy, lived in Germany during the 1930s because his father’s scientific fellowship had brought the family there. Stunkard was astounded by the behavior of many of his student friends; formerly serious and rational adolescents, they became ecstatic Nazi supporters at rallies and in their everyday demeanor. Their intense idealism seemed to him to be transformed into a mystical sense of being part of a new movement that gave meaning to their lives and promise to the human future. (Stunkard was to learn, with some sadness, that most of his friends were eventually killed in military combat.) The larger truth here is that movements that kill great numbers of people are likely to do so with the claim to virtue—and that virtue tends

Cultism—like all totalism and fundamentalism—is a reaction against the potential confusions of protean openness. In that sense cultism is reactionary not only in its constraints on the self but on its efforts to stop the flow of history. Expressions of collective proteanism, one of which Václav Havel called “living in truth,” can be viewed as a return to the resilience of the self and its dynamic relationship to the historical process.

the Randazza controversy as a “purity spiral.”47 Sociologists Bradley Campbell and Jason Manning define a purity spiral as a phenomenon in which members of ideological and religious movements “strive to outdo one another in displays of zealotry, condemning and expelling members of their own movement for smaller and smaller deviations from its core virtues. . . . The result is an ever-increasing demand for moral purity, and ever-greater effort to meet the standards of the group.

Fanaticism ... is contagious: a person may catch it even as he fights to cure other people of it. There is no shortage of anti-fanaticism fanatics in the world. All sorts of crusades to stop jihad, and jihads to subjugate the new crusaders. This includes the zeal so prevalent in Israel and in the West these days to deliver a knockout blow that will finish off all the bloodthirsty fanatics and anyone like them once and for all. To eradicate every last bastion of zealotry.

More and more commonly, the strongest public sentiment is one of profound loathing - subversive loathing of 'the hegemonic discourse,' Western loathing of the East, Eastern loathing of the West, secular loathing of believers, religious loathing of the secular. Sweeping, unmitigated loathing surges like vomit from the depths of this or that misery. Such extreme loathing is a component of fanaticism in all its guises.

This war is being fought between fanatics convinced that their ends sanctify all means, and everyone else - all those who hold that life is an end and not a means. It is a struggle between people who believe that justice, whatever that term may mean to them, is more important than life, and those who maintain that life takes precedence over other values.

Like all types of zealotry, violent Islam is not limited to a gang of sadistic, bloodthirsty fanatics. At its foundation stands an idea. A bitter, desperate idea, a distorted idea. However, it is worth remembering that one can almost never vanquish an idea, twisted as it may be, simply by using a big stick. There must be a response; there must be an opposing idea, a more attractive belief, a more persuasive promise. I am unopposed to using a big stick against murderers. I do not believe in turning the other cheek, nor do I share the prevalent opinion whereby violence is the absolute evil. To me, the most extreme evil is not violence but aggression. Violence is the manifestation of aggression. It is often essential to curb aggression with a big stick, as long as the stick is accompanied by an appealing, convincing idea. Absent such an idea, fanatics of one kind or another will step in to fill the void.

Zealots, ideologues, and tyrants are usually the people who feel that free speech is dangerous because it challenges their power.

Of course, the Nazi movement was unique in terms of its killing machines and its policy of rounding up millions of people in order to systematically murder them. Nonetheless, the Nazi form of cultism has close resemblances to that of other political and religious groups, and leaves no doubt about cultist capacities for infinite murderousness.

The wall is a messianic promise, and there is deep confusion in both Trump and his followers between the physical entity (a barrier between Mexico and the United States that will never be built) and the metaphysical vision of safety and racial purity.

A still more sobering social media example of a different kind, one so important that it could well have influenced the presidential election of 2016, was the cooperation between Cambridge Analytica and Facebook. Cambridge Analytica, a political data firm, was largely the creation of Steve Bannon and his billionaire sponsor, Robert Mercer. One former co-executive referred to Cambridge Analytica as “Bannon’s arsenal of weaponry to wage a culture war on America using military strategies.” Cambridge Analytica combined a particularly vicious version of traditional “dirty tricks” with cutting-edge social media savvy. The dirty tricks, according to its former CEO, Alexander Nix, included bribery, sting operations, the use of prostitutes, and “honey traps” (usually involving sexual behavior, sometimes even initiated for the purposes of obtaining compromising photographs) to discredit politicians on whom it conducted opposition research. The social media savvy included advanced methods developed by the Psychometrics Centre of Cambridge University. Aleksandr Kogan, a young Russian American psychologist working there, created an app that enabled him to gain access to elaborate private information on more than fifty million Facebook users, information specifically identifying personality traits that influenced behavior. Kogan had strong links to Facebook, which failed to block his harvesting of that massive data; he then passed the data along to Cambridge Analytica. Kogan also taught at the Saint Petersburg State University in Russia; and given the links between Cambridge Analytica and Russian groups, the material was undoubtedly made available to Russian intelligence. So extensive was Cambridge Analytica’s collection of data that Nix could boast, “Today in the United States we have somewhere close to 4 or 5 thousand data points on every individual…. So we model the personality of every adult across the United States, some 230 million people.” Whatever his exaggeration, he was describing a new means of milieu control that was invisible and potentially manipulable in the extreme. Beyond Cambridge Analytica or Kogan, Russian penetration of American social media has come to be recognized as a vast enterprise involving extensive falsification and across-the-board anti-Clinton messages, with special attention given to African American men in order to discourage them from voting. The Russians apparently reached millions of people and surely had a considerable influence on the outcome of the election. More generally, one can say that social media platforms can now create a totality of their own, and can make themselves available to would-be owners of reality by means of massive deception, distortion, and promulgation of falsehoods. The technology itself promotes mystification and becomes central to creating and sustaining cultism. Trump is the first president to have available to him these developments in social media. His stance toward the wild conspiracism I have mentioned is to stop short of total allegiance to them, but at the same time to facilitate them and call them forth in his tweets and harbor their followers at his rallies. All of this suggests not only that Trump and the new social media are made for each other, but also that the problem will long outlive Trump’s brief, but all too long, moment on the historical stage.

Protean Self First published in 1993 We are becoming fluid and many-sided. Without quite realizing it, we have been evolving a sense of self appropriate to the restlessness and flux of our time. This mode of being differs radically from that of the past, and enables us to engage in continuous exploration and personal experiment. I have named it the “protean self” after Proteus, the Greek sea god of many forms. The protean self emerges from confusion, from the widespread feeling that we are losing our psychological moorings. We feel ourselves buffeted about by unmanageable historical forces and social uncertainties. Leaders appear suddenly, recede equally rapidly, and are difficult for us to believe in when they are around. We change ideas and partners frequently, and do the same with jobs and places of residence. Enduring moral convictions, clear principles of action and behavior—we believe these must exist, but where? Whether dealing with world problems or child rearing, our behavior tends to be ad hoc, more or less decided upon as we go along. We are beset by a contradiction: we are schooled in the virtues of constancy and stability—whether as individuals, groups, or nations—yet our world and our lives seem inconstant and utterly unpredictable. We readily come to view ourselves as unsteady, neurotic, or worse.

Historical influences contributing to the protean self can be traced back to the Enlightenment and even the Renaissance in the West, and to at least the Meiji Restoration of the nineteenth century in Japan. These influences include the dislocations of rapid historical change, the mass media revolution, and the threat of human extinction. All have undergone an extraordinary acceleration during the last half of the twentieth century, causing a radical breakdown of prior communities and sources of authority. At the same time, ways of reconstituting the self in the midst of radical uncertainty have also evolved. So much so that the protean self in our time has become a modus vivendi, a “mode of living.” This is especially true in our own country. The same historical forces can, however, produce an apparently opposite reaction: the closing off of the person and the constriction of self-process. It can take the form of widespread psychic numbing—diminished capacity or inclination to feel—and a general sense of stasis and meaninglessness. Or it can lead to an expression of totalism, of demand for absolute dogma and a monolithic self. A prominent form of totalism in our day is fundamentalism. Broadly understood, fundamentalism includes a literalized doctrine, religious or political, enclosed upon itself by the immutable words of the holy books. The doctrine is rendered both sacred in the name of a past of perfect harmony that never was, and central to a quest for collective revitalization. But the totalistic or fundamentalist response is a reaction to proteanism and to the fear of chaos. While proteanism is able to function in a world of uncertainty and ambiguity, fundamentalism wants to wipe out that world in favor of a claim to definitive truth and unalterable moral certainty.

Donald Trump is a special kind of cultist. He is in no way totalistic—his beliefs can be remarkably fluid—nor is he the leader of a sealed-off cultic community. Rather, his cultism is inseparable from his solipsistic reality. That solipsism emanates only from the self and what the self requires, which makes him the most bizarre and persistent would-be owner of reality. And in his way he has created a community of zealous believers who are geographically dispersed. A considerable portion of his base can be understood as cultist, as followers of a guru who is teacher, guide, and master. From my studies of cults and cultlike behavior, I recognize this aspect of Trump’s relationship to his followers. It is evident at his large-crowd events, which began as campaign rallies but have continued to take place during his presidency. There is a ritual quality to the chants he has led such as “Lock her up!” and “Build that wall!” The latter chant is followed by the guru’s question “And who will pay for it?,” then the crowd’s answer, “Mexico!” The chants and responses are less about policy than they are assertions of guru-disciple ties. The chants are rituals that generate “high states”—or what can even be called experiences of transcendence—in disciples. The back-and-forth brings them closer to the guru and enables them to share his claim to omnipotence and his sacred aura. Trump does not directly express an apocalyptic narrative, but his presence has an apocalyptic aura. He tells us that, as not only a “genius” but a “very stable genius,” he alone can “fix” the terrible problems of our society. To be sure these are bizarre expressions of his extreme grandiosity, but also of a man who would be a savior to a disintegrating world.

Social Media During the Trump presidency, the internet has itself become a purveyor of claimed reality. Any group—indeed, any individual person—can make use of the internet to disseminate the most bizarre version of ultimate reality, and can do so anonymously. I have mentioned QAnon as a largely social media–created apocalyptic conspiracy theory. Another internet product is the “Cult of Kek,” the alt-right’s semi-ironic religion, which claims the reappearance of Kek, the mythological Egyptian God of Chaos and Darkness, sometimes taking the form of Pepe the Frog. In this narrative, Donald Trump has become the embodiment of this Kek/Pepe chaos, the prophet of the world-destruction sought by the alt-right.

The Protean Alternative I have stressed the pervasiveness and danger of cultism, but that does not mean it must dominate our future. We are capable of alternatives—even antidotes—that stem from the very structure of the human mind. One such alternative is what I call the protean self, a view of the self as always in process; as being many-sided rather than monolithic, and resilient rather than fixed.

Rather, I draw upon the twentieth-century philosophical principle of “symbolic forms” or “symbolic transformations” as put forward by Ernst Cassirer and Susanne K. Langer. According to this tradition, we human beings perceive nothing nakedly but must reconstruct every perception on the basis of the mind’s previous experience. That is, we have no choice but to make everything new. Cassirer thus speaks of human beings as the “animal symbolicum.” And Langer refers to “the transformational nature of human nature,” and to “the mind’s symbol-making function [as] one of man’s primary activities, like eating, looking or moving about … the essential act of mind.” Both suggest that the mind is biologically grounded in our symbolizing function.

With Trump and Trumpism, we have had no such murderous arrangement in American society, but we have experienced a national malignant normality of our own: extensive lying and falsification, systemic corruption, ad hominem attacks on critics, dismissal of intelligence institutions and findings, rejection of climate change truths and of scientists who express them, rebukes of our closest international allies and embrace of dictators, and scornful delegitimization of the party of opposition. This constellation of malignant normality has threatened, and at times virtually replaced, American democracy. As citizens, and especially as professionals, we need to bear witness to malignant normality and expose it. We then become what I call “witnessing professionals,” who draw upon their knowledge and experience to reveal the danger of that malignant normality and actively oppose it. That inevitably includes entering into social and political struggles against expressions of malignant normality.

Trump’s falsehoods connect with longstanding American Nativist and Know-Nothing movements, and with totalistic contemporary Republican assertions. He in fact draws upon the voices of right-wing extremism, what Todd Gitlin calls “The Vortex” of “the Birthers, Whitewater, ‘Travelgate,’ and Vince Foster conspiracy theorists, ‘death panel’ enthusiasts, ‘Lock her up!’ chanters, scientist-haters and other Flat Earth factions.” In other words Trump’s solipsism can connect with a sea of mostly right-wing exaggeration, misinformation, conspiracism, falsehood, and lies.

But rather than collapse under these threats and pulls, the self turns out to be surprisingly resilient. It makes use of bits and pieces here and there and somehow keeps going. What may seem to be mere tactical flexibility, or just bungling along, turns out to be much more than that. We find ourselves evolving a self of many possibilities, one that has risks and pitfalls but at the same time holds out considerable promise for the human future.

Henry David Thoreau, whom Gandhi read, declared, “Rather than love, than money, than fame, give me truth.” Havel, Gandhi, and Thoreau sought to live out humane truths that challenged the falsehoods imposed upon them by what they perceived as the malignant normality of their societies.

The loss of reality in American society has a long history and an egregious reactivation in various twentieth-century movements that emphasized conspiracy theories and were summarized by the historian Richard Hofstadter as “The Paranoid Style in American Politics.” In combating these assaults on reality we retain the advantage of working institutions that still apply reality-based rather than solipsistic criteria to their investigations, legal decisions, and journalistic probings. Cultist attacks on those institutions will not go away. But neither will our capacity for openness and truth-telling as alternatives to the closed world of cultism.

I came to realize that having a critical grasp of cultist behavior is an important step toward undermining claims of owned reality, and that this was best done from observations on actual human behavior.

The Messianic Wall and the Ultra-Loyal Base First published in 2019 There is much talk of Trump’s ultra-loyal political base, and rightly so. That base, or at least the most passionate element of it, consists of angry people who feel spurned by the political establishment. The base showed its psychological and political clout when Rush Limbaugh and Ann Coulter, who claimed to speak for it, denounced Trump for “caving” to a unanimous Senate decision to keep the government running, which caused Trump to reverse himself and create a disastrous partial government shutdown. Yet that same base could play a large part in removing Trump from office. People who submit themselves to an omnipotent guru can be especially passionate in their support of all that he says and does. But this cultism can also be a source of vulnerability for both. Leaders and followers can become antagonists rather than mutual nurturers.

Donald Trump: “The Assault on Reality” First published in 2018 An important way to understand Trump and Trumpism is as an assault on reality. At issue is the attempt to control, to own, immediate truth along with any part of history that feeds such truth. Since this behavior stems from Trump’s own mind, it is generally attributed to his narcissism (and he has plenty of that). But I would suggest that the more appropriate term is “solipsistic reality.” Narcissism suggests self-love and even, in the quaint language of the early psychoanalysts, libido directed at the self. Solipsism has more to do with a cognitive process of interpreting the world exclusively through the experience and needs of the self.

More generally, we seem to be wired for the potential expression of either proteanism or cultism. Cultism, in fact, is largely a reaction to protean multiplicity and the anxieties it produces in connection with the loss of a sense of certainty. Cultism narrows the symbolizing function of the self to the model offered by political totalism or guru-centered reality claims. In this way, cultism interferes with the profound connection between self and history. Proteanism, in contrast, seeks to restore the self’s broader symbolizing function and its overall connection to the historical process. Proteanism, though offering no guarantees about the human future, can help us to stem the cultist loss of reality and reassert an openness to the world.

I was able to visit Prague ten months after the successful revolution and to speak to a number of people close to Havel who described their own experiences in carrying out his principles. They found that they could call upon aspects of their selves that they didn’t know existed: a ne’er-do-well part-time musician became a completely reliable organizer and distributor of an important underground newsletter. A writer denied publishing outlets by the regime came to work effectively with mental patients and then became an adviser to the president of the new democracy. What I called “Proteus in Prague” was the capacity of individual people for attitudes, actions, and skills they had not previously recognized in themselves.

Trump’s solipsism will likely destroy his presidency. Yet along the way something is happening to the rest of us as well. We are experiencing what can be called “reality fatigue.” The drumbeat of falsehoods and lies continues even as we expose them as such: we are thrust into a realm in which a major segment of our society ignores or defies the principles of reason, evidence, and shared knowledge that are required for the function of a democracy. But some of these seemingly unquestioning followers may come to experience conflict over this unreal reality.

The individual then responds to the manipulations through developing what I shall call the psychology of the pawn. Feeling unable to escape from forces more powerful than any individual, one subordinates everything to adapting to them.

The ideology of progress, which has been with us in various forms since the Enlightenment, explains their confident zealotry. It also explains why so many ordinary people who aren’t especially engaged by politics find it hard to say no to SJW demands.

Zeal was like gas, most dangerous when you could not see it. The wrong spark could light it at any time.

I turned to Nari. “But getting back to the big picture,” I continued, “without your intervention, the odds we’d unleash some kind of WMD on ourselves were basically a hundred percent, right? So what are the odds now, given that we do have your help?” “Still fairly high,” admitted the alien. “About eighteen percent.” “Why?” “Mainly due to social media,” replied Brad. “It’s the most divisive technology the world has ever seen. It’s polarizing and promotes our worst tendencies. Mistrust, tribalism, zealotry. And it fosters and aids in the mobilization of those intent on violence. We’ve been working on ways to eliminate social media for years, but short of killing the internet—which would cripple the world—we haven’t come up with any solutions. So we just have to continue battling the violence it inspires.

Between his own and Jehovah's enemies, a David knows no difference.

Mainly due to social media,” replied Brad. “It’s the most divisive technology the world has ever seen. It’s polarizing and promotes our worst tendencies. Mistrust, tribalism, zealotry. And it fosters and aids in the mobilization of those intent on violence.

Needless to say, Columbus’s journey in 1492 changed the world. His announcement of new territories full of things to trade or steal, and teeming with people to subjugate, convert or kill, helped to usher in a new phase of global history. After Columbus, the future for Europe lay to the west, not the east. And gradually, all the energy, excitement and terrible, merciless, zealotry that had inspired previous generations to make perilous journeys to the Holy Land flooded back, as Christian adventurers fell over themselves to strike out in the opposite direction. It had taken a long time, but at last the realms of Western Christendom had found their new Jerusalem. They swarmed across the sea there in their thousands, as though God himself had willed

Al-Wahhab allied with Muhammed bin Saud, the founder of the state of Saudi Arabia, and provided religious and ideological backing to the newly formed state.  The Wahhabi Saudi troops took advantage of the chaos of the collapse of the Ottoman Empire after World War I to seize control over the holy cities of Mecca and Medina. It’s probably safe to say that the Shia will never forgive the Wahhabis for the zealotry they pursued upon taking the cities, which included obliterating centuries-old sacred Shia shrines and claiming that they were used to worship the Imams as gods and were therefore heretical.  In the Cemetery of al-Baqi in Medina, they utterly destroyed the tombs of the Imams Hasan, Ali ibn Husayn, Muhammed ibn Ali, and Jafar, as well as the tomb of Fatima, the daughter of Muhammad.  In Mecca, they destroyed the Cemetery of Mualla, where the ancestors of Muhammad and his first wife Khadija were buried.  These prominent destructions were part of a pattern of violence that witnessed the Wahhabi Saudis smash buildings, tombs and mosques associated with the history of the Prophet and his family and which were venerated by Shia.  In addition, they alienated Shia from governance and oppressed them throughout the kingdom[26].  This vandalism has been repeated time and time again by Wahhabis in other areas as well, including the much-publicized destruction of the Buddha statues of the Bamiyan Valley of Afghanistan by the Taliban in 2001[27] and the outbreak of violence in 2013 around the city of Timbuktu, where Wahhabi fundamentalists  destroyed holy artifacts and burned a priceless library of manuscripts before fleeing the arrival of French troops[28]. While the establishment of the Wahhabi school of thought created an intellectual form of anti-Shia ideology, it is probable that this philosophy would have remained isolated in the political backwater of the Nejd Sultanate (the core of modern Saudi Arabia) if not for the fall of the Ottoman Empire and the final abolition of the Caliphate. The Ottomans had claimed to be Caliphs of the Muslim world since 1453, the same year that they conquered Constantinople (Istanbul) from the Byzantine Empire, and they ruled over a considerable portion of the world's Sunnis, as well as the shrine cities of Mecca, Medina and Jerusalem.  After 1876, the Sultans had placed particular emphasis on their role as Caliphs in order to bolster their global position by asserting their Empire's "Muslim” character, and while this was never universally accepted by all Sunnis or Shias, Sunni Muslims everywhere at least could say that there was a government that claimed to represent the form of rule established by the Prophet and that provided legitimacy and continuity.

The races, and all their race-wars. Oh, could I drag every mortal historian down here, to this shore, so that they could look upon our true roll, our progression of hatred and annihilation. How many would seek, desperate in whatever zealotry gripped them, to hunt reasons and justifications? Causes, crimes and justices— Oh, these messengers would earn so much... displeasure. And vilification. And these dead, oh how they'd laugh, understanding so well the defensive tactic of all-out attack. The dead mock us, mock us all, and need say nothing... All those enemies of reason - yet not reason as a force, or a god, not reason in the cold, critical sense. Reason only in its purest armour, when it strides forward into the midst of those haters of tolerance, oh gods below, I am lost, lost in all of this. You cannot fight unreason, and as these dead multitudes will tell you - are telling you even now - certitude is the enemy. "These," Ganath whispered, "these dead have no blood to give you, Ganoes Paran. They will not worship. They will not follow. They will not dream of glory in your eyes. They are done with that, with all of that. What do you see, Ganoes Paran, in these staring holes that once were eyes? What do you see?" "Answers," he replied.

The war never ended, and thus, the military was always in control. It was strange how situations worked out like that; convince a populace of any zealotry, and you could mold them in your desired image.