[My most comprehensive treatment of this vexed subject is here: http://clarespark.com/2010/01/02/jottings-on-the-culture-wars-both-sides-are-wrong/.]
Bill O’Reilly, the most popular history writer in America today and the dominant draw in cable news, has announced to his millions of viewers that he will accelerate his assault on “secular-progressives” and implied that he expects to win the culture wars for “traditionalists” like himself. He has started his campaign because he believes that the breakdown in family structure (i.e. the absent father in minority and other poor families) is the primary cause of dependency on the redistributionist welfare state.
What O’Reilly fails to see is that many, if not all, of his secular progressive enemies are as much committed to the organic society as is he, for they are often moderate men given to “compromise,” and thus healers of every conceivable rift in the “body politic.”
As I have demonstrated on this website and in my book on the Melville Revival, there was not only one Enlightenment, but two streams of thought contributing to what O’Reilly calls “secular progressivism.” One stream watered the New Deal, while the other fed the notions of free market capitalism as explicated by Hayek and the Friedmans, to name a few.
Take Peter Gay (http://en.wikipedia.org/wiki/Peter_Gay) , whose volumes on the Enlightenment energized the fields of cultural history, social history, and the history of medicine, sub-fields of history that lean toward the organic society (the class collaboration furthered by the New Deal and other conservative reformers), though that is not generally seen, as these academics are a tightly knit group that fends off “mechanical materialist” intruders, who deny, say, the notion of Zeitgeist as formulated by such counter-Enlightenment figures as Herder and other German Romantics. And yet in his Freud For Historians (Oxford UP, 1985), Gay distances himself from such mystical formulations as Zeitgeist.
Here is what Peter Gay wrote in the second volume of his massive tome The Enlightenment: An Interpretation Vol.II: The Science of Freedom (Knopf, 1969):
“There was nothing new in the philosophes’ perception that society is a fabric with interdependent, interacting parts:* what they did that was new was to take this perception as a justification for their own importance. After all, if progress is infectious, then to teach truth, expose error, and inculcate confidence—and all this, of course, the philosophes were sure they were doing—was to spread reason and shed light over large areas, even in unsuspected places. Thus the philosophes enlisted the enlightened atmosphere of their day in the service of their movement.” (p.25, “The Spirit of the Age, ” my emph.)
I quote Peter Gay because I want to distinguish between what I call the Conservative Enlightenment and the (materialist) Radical Enlightenment. The former type is covertly Burkean, emphasizing continuities with the past through “interdependence” and (implied) deference to Platonic Guardians, while the latter was a rupture with the past. (See http://clarespark.com/2010/02/10/a-brooding-meditation-on-intimacy-and-distance/.) The American Constitution was one such rupture, especially as its original favoritism toward white males was rectified by the antislavery and voting rights for women amendments.
What is at stake in these competing notions of Enlightenment is the conception of the autonomous individual, capable of standing apart from passions, from families, from tribal associations, to read the world (reality) and hence to make decisions as an independent citizen. Such a one can throw off the conception of “national character” or group mind that [collectivist] Peter Gay supports through his rhetoric and his reverence for “the secular social conscience” (p.39), Kant and other German thinkers. The notion of Zeitgeist is imaginary, like the widely used term “cultural climate,” or, to use Peter Gay’s scientistic language “enlightened atmosphere.”
Today, the cultural climate that alarms Bill O’Reilly (e.g. the “culture of violence”) has taken on the agency once attributed to the individual. But such culturalist formulations go well with the corporatist liberal/communist notion of “social engineering.” Fix the “cultural climate,” bring back the moderate, healing good father (Lincoln, JFK, O’Reilly), and such events as the Newtown massacre will end, and we shall indeed live to see the best of all possible worlds.
*Compare Gay’s formulation to that of Joyce Appleby, Margaret Jacob, and Lynn Hunt: “Historians cannot comprehend all the variables bombarding a single event. Human beings participate in a dense circuitry of interacting systems, from those that regulate their bodily functions to the ones that undergird their intellectual curiosity and emotional responses. A full explanation of an event would have to take into consideration the full range of systematic reactions. Not ever doing that, history-writing implicitly begins by concentrating on those aspects of an event deemed most relevant to the inquiry.” (From Telling the Truth in History, Norton, 1994, p.253)