From: jimruttshow8596
Western self-criticism, often termed oikophobia, refers to a “fear of one’s own cultural home” or “western self-contempt” [01:36:00]. This phenomenon describes a tendency among Westerners to believe that the West is the worst Civilization and is responsible for all global wrongs [01:44:00]. It can also apply more specifically to Americans who view the United States as the worst country, guilty of various crimes [01:51:00]. Oikophobia involves looking down on one’s own traditional values and perceiving other parts of the world as superior [02:00:00].
The term “oikophobia” was coined by the late Sir Roger Scruton approximately 20-25 years ago, derived from the Greek “oikos” (home) and “phobia” (fear) [01:21:00]. An example of oikophobia in action is an academic asserting that oppression and imperialism are the core contributions of the West to the world, even while dining near the Colosseum in Rome [02:46:00].
Distribution and Drivers of Oikophobia
While deeply rooted in academia [03:08:00], oikophobia has seeped into broader society [04:16:00]. Academics, at the forefront of new and revolutionary ideas in their fields, tend to look down on traditional ways and values [04:27:00]. The spread beyond academia is partly due to increased egalitarianism and democratization, which diffuse access to information and create an “illusion of expertise” [05:01:00]. Exposure to outside influences makes individuals likelier to believe other cultures are superior [05:35:00].
Competition in academia can lead to “ever more outlandish extremes” [12:06:00]. The need to stand out pushes academics to come up with new ideas [12:49:00]. This can lead to radicalism, exemplified by the current trend in gender studies, where many professors are researching the same “hot topic” [14:07:07]. Historically, academic fashions change; for example, eugenics was a major social science trend in the 1920s [15:15:00].
The Continuum: Xenophobia to Oikophobia
Societies often move along a continuum from xenophobia to oikophobia as they progress [07:17:00].
- Xenophobia: An early, more parochial posture characterized by self-reliance and the assumption that one’s own way is best, due to less exposure to other civilizations [07:25:00].
- Oikophobia: A society shifts towards this as it becomes more successful, grows, and interacts with other civilizations [07:58:00].
This continuum is comparable to Aristotle’s concept of the “golden mean” [10:03:00], where virtue lies between two extremes.
- A mild degree of oikophobia can manifest as healthy self-critique [10:54:00].
- A mild degree of xenophobia can manifest as wholesome self-preservation [10:59:00]. Both become problematic when taken to extremes [11:11:11].
Historical Examples
Ancient Greece
Ancient Athens, particularly in the 5th century BC, provides the first clear example of oikophobia in the West [20:39:00].
- Initial Xenophobia: During the Persian Wars (early 5th century BC), Greek Civilization faced extinction. This crisis led to unity against an external threat, with little thought of Persian superiority [20:53:00].
- Rise of Self-Criticism: After Greek victory and the establishment of the Athenian Empire, newfound power and security created leisure for intellectuals to analyze their own culture [21:48:00]. Competition shifted from external enemies to internal peers [22:20:00].
- Oikophobia Emerges: By the late 5th and early 4th centuries BC, intellectuals began questioning traditional Greek ways and religion [23:08:00]. Figures like Euripides questioned the goodness of the gods [23:37:00]. The influence of other cultures (Persia, Egypt) also played a role [24:51:00]. Greek intellectuals rejected their own specialness and no longer considered their culture superior [25:37:00]. This was primarily an elite phenomenon [26:13:00].
- Decadence: The emergence of figures like Alcibiades reflects a kind of decadence linked to increased wealth and leisure, which allows for hedonism and a lack of “need” for traditional gods or traditions [28:15:00].
- Aristotle’s Position: Aristotle, living late in this development, appreciated the beauty and greatness of Greek Civilization while still questioning tradition. He represents a “second phase” where one can appreciate other cultures and question one’s own, but still retain loyalty [29:41:00].
Ancient Rome
Rome exhibited the least oikophobia among the discussed civilizations [32:21:00].
- Xenophobia and Adaptability: Romans maintained a strong sense of self for centuries. They had a “genius” for adopting useful ideas from other civilizations without sacrificing loyalty to their own, such as from the Etruscans and Greeks [33:12:00].
- Greek Influence: Despite conquering Greece, the Roman elite became fascinated by Greek culture and philosophy [34:56:00]. This exposure led to questioning Roman traditions objectively [35:30:00].
- Religious Shifts: Roman religion, created in an agrarian time, seemed “quaint” to the wealthy urban elite [36:46:00]. This led to “flirting with foreign cults,” including Egyptian goddesses and Jewish soothsayers [37:16:00].
- Stoicism vs. Epicureanism: Stoicism, with its emphasis on duty and virtue, was more suited to the Roman temperament and its imperial ambitions, becoming more popular than Epicureanism, which advocated withdrawal from public life [38:51:00].
- Limits to Oikophobia: Rome’s vast empire, militaristic culture, and strong patriarchal structure (e.g., paterfamilias) contained the most extreme excesses of oikophobia [38:07:07].
The Role of Christianity and the Middle Ages
The Roman Empire eventually saw the rise of Christianity, an Eastern religion [40:09:00]. While Gibbon argued Christianity contributed to Rome’s fall, it was primarily its alien nature and pacifist tenets (initially) that made it unsuited for a large empire [42:16:00]. The fragmentation and influx of non-loyal Eastern peoples into Rome contributed to its collapse [43:32:00].
In the Middle Ages, oikophobia was largely absent [46:04:00].
- Economic Factors: Lack of wealth, strong central authorities, and widespread illiteracy meant people did not have the leisure or access to knowledge to engage in self-critique [46:09:00].
- Christianity’s Transformation: Christianity, once subversive and pacifist in the Roman Empire, became the traditional and established religion, sometimes even violent [47:31:00]. It took on the role of what it helped overthrow, becoming the bulwark of tradition [48:04:00]. Intellectuals were often “under the gun” in monasteries, limiting free thought [48:26:00].
Dynamics of Freedom, Religion, and Progressivism
Freedom and Pluralism
Greater freedom in a society, including freedom of speech and access to knowledge, makes it easier for oikophobia to arise [51:14:00]. In oppressed societies, people often don’t realize their oppression or have the means to voice dissent [51:48:00]. The fact that many today claim to be oppressed ironically suggests they are not [52:10:00]. Intellectuals, journalists, and those with large platforms use their freedom to express their “specialness” by questioning traditional norms [52:51:00]. Ancient Athens, as the first democracy, was also the first in the West to experience oikophobia due to its free intellectual exchange [53:24:00].
Religion and Skepticism
There is a “nexus of civilizational weakening, religious weakening, and oikophobic rise” [58:28:00]. Religion, particularly Christianity and to some extent Judaism, serves as a “boon for our society” by keeping it “non-oikophobic” and fostering appreciation for heritage [01:00:13:00]. Every Civilization is religious in its founding [01:00:50:00]. While individuals can thrive without it, the broader masses may struggle if the “supernatural component” is discarded, as human beings generally need something higher to aspire to [01:09:55:00]. Rejecting one’s own religion often leads to embracing foreign ones, like Buddhism, to satisfy a spiritual need and differentiate oneself [01:09:55:00].
The Enlightenment and Progressivism
The Enlightenment is a “double-edged sword” [01:05:50:00]. While aspects like emphasis on science, reason, and questioning received tradition are valuable, a problematic side is the coupling of these with a progressive philosophy [01:06:07:00]. This leads to the erroneous belief that science and reason endorse progressivism [01:06:38:00].
There are two main types of oikophobia:
- Relativist Oikophobia: Appears earlier in history, rooted in cultural relativism, asserting that no culture is inherently superior [01:12:12:00]. This serves to degrade one’s own culture by elevating others [01:12:37:00].
- Positivist Oikophobia: Emerges more from the Enlightenment, driven by progressivism and the belief that reason and science can lead to eternal moral truths and a higher state of humanity [01:12:59:00]. This posits a superior social condition to which all should aspire, thus erasing one’s own exceptionalism [01:14:13:00].
While logically incompatible, these two strands of oikophobia often unite in individuals today, both aiming to “tear down one’s own civilization’s exceptionalism” [01:15:00:00].
Progressivism, especially in its philosophical and political forms, can be a “double-edged sword” [01:17:45:00]. While scientific and medical advancements are clear positives, increases in personal liberty can lead to decadence [01:17:58:00]. The core issue with progressivism is the belief in a utopia, rather than simply solving specific problems [01:18:29:00]. Everything in life involves trade-offs [01:18:13:00]. An excessive emphasis on progressivism can lead to abandoning the good aspects of one’s history and culture [01:20:53:00].
The Power of Boredom and the Meaning Crisis
A state of civilizational boredom, or ennui, arises when there is no war to fight, religion is declining, and everything is “all right” [01:30:46:00]. This boredom can drive the next generation to rebel against the very state that provided their safety, wealth, and security [01:31:00:00]. Humans need something higher to aspire to, whether it’s a common enemy, a shared religion, or another communal activity [01:31:09:00]. When there is no such higher cause, people may find meaning in destructive communal activities, like tearing down statues or rioting [01:32:40:00]. This boredom, linked to wealth, luxury, decadence, security, and the decline of religion, feeds into oikophobia [01:33:18:00].