From: jimruttshow8596
Oikophobia, derived from the Greek “oikos” (home) and “phobia” (fear), is a term coined by Sir Roger Scruton approximately 20 to 25 years ago [01:22:00]. It refers to a deep-seated fear or contempt for one’s own cultural home, particularly prevalent in the West as “Western self-contempt” [01:34:06]. This phenomenon describes a tendency among Westerners to believe that the West is the worst civilization globally, responsible for negative occurrences, or to perceive their own country as guilty of various crimes [01:47:00]. It involves looking down upon traditional values and often viewing the rest of the world as superior [02:04:00].
Oikophobia as a Historical Phenomenon
Oikophobia is not a new phenomenon; it has recurred throughout history in various civilizations [02:09:00].
The Oikophobia-Xenophobia Continuum
Oikophobia exists on a continuum opposite to xenophobia, where xenophobia represents a strong preference for one’s own culture and a suspicion of foreign ways [07:10:00]. A society typically moves along this continuum as it progresses [07:22:00].
Initial stages of a society, characterized by parochialism and strong traditions, tend to be more xenophobic, marked by self-reliance and the assumption that one’s own way is best [07:42:00]. As a society becomes more successful, grows, and interacts with other civilizations—even conquering them—it tends to move away from xenophobia. This interaction leads to a mingling of ways and an interest in other cultures [08:26:00].
Aristotelian Virtue
The ideal is seen as an Aristotelian “golden mean” between the two extremes [09:56:00]. This middle ground involves a mild degree of self-critique (which can become oikophobia) and a moderate amount of wholesome self-preservation (which can become xenophobia) [11:08:00]. Both extremes are considered problematic [09:40:00].
Drivers and Causes of Oikophobia
Security, Leisure, and Wealth
A key driver of oikophobia is the establishment of security, leisure, and wealth within a civilization [21:45:00]. When a civilization no longer faces significant external threats (e.g., invasion), there is more time and space for self-observation and intellectual pursuits [22:00:00]. This allows for self-righteousness among intellectuals, who begin to view themselves as superior to their countrymen [22:20:00].
Intellectual Competition and Niche-Filling
In environments like academia, constant competition among peers can lead to the emergence of ever more outlandish and radical ideas [12:10:00]. This drive to “stand out” can push academics to develop new, often extreme, theories to challenge established norms [12:51:00]. Once a theory exists, there is a “niche” for new scholars to challenge or “destroy” it, increasing complexity and radicalism [13:58:00].
Increased Freedom and Egalitarianism
The more freedom a society has, particularly freedom of speech and access to knowledge, the easier it becomes for that society to lapse into oikophobia [51:30:00]. This is because freedom provides intellectual space to flirt with different opinions and engage in subversive thought [52:31:00]. Egalitarianism and democratization also contribute by diffusing access to information beyond traditional elites, allowing oikophobic tendencies to spread more widely [05:14:00].
Decadence and Hedonism
As civilizations become wealthier and more powerful, there is greater room for hedonism and a lifestyle of pleasure [28:29:00]. Individuals in such a position may feel less need for traditional gods or traditions, as their lives are already made [28:46:00]. While not identical, decadence often goes hand-in-hand with oikophobia [28:55:00].
Decline of Religion and Meaning Crisis
A weakening of religious belief is closely linked to civilizational weakening and the rise of oikophobia [58:39:00]. Religion historically serves as a “boon” for society, fostering appreciation for one’s heritage [01:00:32]. When traditional religion is rejected, individuals may seek spiritual fulfillment in foreign cults or alternative philosophies like Buddhism [01:09:00]. This can contribute to a meaning crisis, where a lack of higher purpose leads people to find meaning in destructive activities, such as tearing down symbols of their own civilization [01:32:18].
Boredom (Civilizational Ennui)
A state of boredom or civilizational ennui can emerge when a society is too safe, wealthy, and lacks a common struggle or higher cause [01:32:07]. This existential emptiness can compel younger generations to rebel against the very state that provides their comfort and security, leading to oikophobic actions like rioting or attacking institutions [01:31:00].
Manifestations of Oikophobia
Oikophobia can manifest in two seemingly opposing forms:
1. Cultural Relativism
This form asserts that no culture can be deemed superior to another, suggesting that all cultures are equally valid and valuable [01:12:34]. While seemingly egalitarian, this outlook often serves an oikophobic purpose by undermining the perceived value and uniqueness of one’s own culture by elevating others [01:12:45]. This tendency first appeared in ancient Greece [01:12:18].
2. Positivist Oikophobia / Utopian Progressivism
Emerging significantly from the Enlightenment, this form is characterized by a belief in progressivism and positivism [01:13:01]. It posits that reason and science can lead humanity toward eternal moral truths and a “higher state” or utopia [01:14:03]. This pursuit of universal progress often demands the erasure of a nation’s “specialness” or “exceptionalism” in order for all of humanity to come together [01:14:23]. The idea of societal progress, moving society forward, is a concept that did not exist in ancient pagan views [01:14:03].
Modern Synthesis
In contemporary society, these two opposing philosophical strands—relativism and positivism—often converge in oikophobes who simultaneously believe that truth is relative and that society should aspire to a specific, utopian social condition [01:15:33].
Historical Examples
Ancient Greece
The peak of ancient Athens in the 5th century BCE saw radical social change [01:53:00]. Initially, during the Persian Wars, Greeks exhibited strong xenophobia, banding together against an external threat [02:08:00]. After victory and the establishment of the Athenian Empire, a new sense of security and power emerged [02:20:00]. This leisure fostered self-observation and intellectual development, leading to questioning of traditional Greek ways and religion, as seen in the works of Euripides [02:44:00]. Figures like Diogenes and Hippias of Elis rejected their heritage, favoring cultural norms from other civilizations [02:47:00]. Though a significant shift, oikophobia in ancient Greece remained largely an elite phenomenon [02:16:00].
Aristotle's Balance
Aristotle, despite living during a period of rising oikophobia (late 5th/early 4th century BCE), exemplified a balanced approach. He could analyze and question ancient traditions while still recognizing the value and beauty of Greek civilization and remaining loyal to it [02:59:00]. He represents the “second phase” of civilizational development: questioning traditions but still concluding one’s own culture has greatness [03:09:00].
Roman Empire
Rome exhibited less oikophobia than ancient Athens, maintaining a strong sense of duty and a patriarchal social model that acted as a bulwark against it [03:47:00]. Romans were known for their genius in adopting useful ideas from other civilizations while remaining loyal to their own [03:34:00].
However, as Rome grew into a vast empire, similar patterns emerged [03:41:00]. The Roman elite, fascinated by Greek culture after conquering Greece, began to prefer Greek ways over traditional Roman ones [03:55:00]. Young Roman noblemen became seduced by Greek philosophy and rhetoric, which encouraged objective and skeptical examination of their own traditions [03:56:00].
The expansion of the empire led to extensive intermingling with diverse cultures (Syria, Egypt, Greece), making foreign knowledge more accessible to the Roman elite [03:35:00]. This challenged agrarian Roman religion, which seemed “quaint” in a wealthy, luxurious urban environment [03:57:00]. Romans began “flirting with foreign cults” like those of Isis and Judaism [03:18:00]. The eventual rise of Christianity, an alien pacifistic Eastern religion, further contributed to the decline of the empire, as it was not suited to the management of a large, militaristic state [04:22:00].
Stoicism vs. Epicureanism
In Rome, Stoicism, with its emphasis on duty and virtue, proved more popular and adaptable to the needs of an empire, even influencing emperors like Marcus Aurelius [03:57:00]. Epicureanism, which advocated withdrawing from public life for spiritual tranquility, made inroads but was ultimately less influential because it did not suit the Roman temperament or imperial ambitions [04:05:00].
The Middle Ages
The Middle Ages represent a period with minimal oikophobia [04:06:00]. This was primarily due to economic and social conditions: a lack of safety, security, and wealth, widespread illiteracy, and limited access to knowledge, which prevented the leisure and intellectual freedom necessary for self-critique [04:29:00]. Christianity, having transformed from a subversive religion in Rome to the established and traditional force, played a central role [04:36:00]. Intellectuals were largely confined to monasteries, limiting the spread of radical ideas [04:38:00].
Contemporary Impact
Today, oikophobia is disproportionately found in academia, media, and urban areas [03:18:00]. While estimates suggest it might affect less than 15% of the general population in the United States, this group has captured the high ground of media, culture, and academia, amplifying their views [03:39:00]. This is partly because modern society’s diffuse access to information allows more people to adopt an “academic lifestyle” of constantly questioning and looking down on tradition [05:02:00].
In contemporary society, oikophobes often reject Christianity (seen as traditional and “Western”) in favor of Eastern religions like Buddhism, which provide a “higher” spiritual aspiration that distinguishes them from their cultural “home” [01:41:00]. This aligns with what Freud termed “the narcissism of small differences”—the need to be slightly different from those immediately around oneself [01:49:00].
False Oppression
The widespread discussion of “oppression” today by those claiming to be oppressed suggests they are, in fact, not genuinely oppressed. True oppression often prevents individuals from even perceiving or articulating their lack of freedom [01:52:00]. The desire to be seen as oppressed has become a “status thing” [01:13:00].
Moving Forward
While navigating the continuum between xenophobia and oikophobia, a balanced approach involving honest self-criticism is crucial [01:04:00]. This means addressing specific problems (e.g., child labor) without embracing utopian ideologies that seek a perfect societal state [01:19:02]. Recognizing that everything in life, especially in philosophical and political realms, involves trade-offs is essential to avoid being drawn into extreme ideological positions [01:18:14]. The challenge lies in society’s inherent difficulty in maintaining moderation and avoiding extremes once a “good” idea (like women’s liberation) is embraced [01:23:16].