The fashionable place of fundamentalism in history has found a place in the here and now. Why do we all find our knees eventually bending in the pantheon of fundamentalism? The pantheon refers to all kinds of different types of fundamentalism which we are going to dissect in this article. But, why is fundamentalism so attractive? Why are we, who are part of the human project (we’re not human yet) so enthralled by fundamentalism? 

Social Benefits: There is this social myth going around that if you ‘stand for nothing, than you fall for everything’, however, if you start with nothing, then you have the opportunity to create something. If you begin with a void, then the void is filled with potential. Fundamentalism fears potential. It breeds off of nostalgia (i.e., “remember when?”, “what about that one time, when….”, “why can’t we go back there” and etc.). We need to start with nothing so we can build something spectacular. Not perfect. Not whole. This is another socialized myth of fundamentalism, that if we somehow adhere to a set of rules, ideas, practices, codes and so on, then somehow we can create utopia. But this is also a major issue within the Left who use similar rhetoric when they speak of revolution, which has become nothing less than an overused fad. The social benefits of fundamentalism is that it promises the facade of togetherness. The facade of a fading happiness that drifts into every sunset. And then, we have to do it all again, to keep it all going. 

Consumer Hedonism: There is entrenched in the very fabric of a consumer society a religion of ‘must-have’. “I HAVE to buy this object”, or “I HAVE to get this!” – There is an unspoken rule that options are optional. We would rather confine our freedom to a few options on our radio dial than choose a plurality of outcomes. We want our freedom to be limited. This is the allure of fundamentalism. It actually gives us what we want and gives us the illusion of controlling that desire. If we all need something, then it is itself a form of conformity. Fundamentalism is essentially about conformity. Consumerism drives this point the clearest, because we are made to believe that we ‘need’ something, and then we are made to believe that if we want to be different, then we must need ‘that’ same thing someone else has, but quite possibly a different version of it (i.e., the war of the branded cell phones seems eternal, with new cell phone creators popping up left and right trying to vye for a space next to Apple’s ubiquitous (yet hipster-esque) metaphysical name at the top). Consumer philosophy draws these distinctions – you can even buy hispter glasses now! – It puts us all into our categories and boxes and makes us think we should all have a box and a name to fit into.  Fundamentalism does just this. It secretes into brains this belief that our freedom must be limited and defined and confined, because if its not, all hell will break loose.

The Hatred of The Other: We like to hate things. It has become so embedded into the western psyche that we use it prevalently and with ease. We say things like, “I hated that movie!” or “I hate that song!” Disavowel of everything has become common place. To hate something is now to distance one’s self from a certain type of another person, or of another thing that might not be acceptable, or might be acceptable, depending on the current trend. Fundamentalism is the ultimate form of narcissism, because it feeds off the self and the assurance of the self over and above any and all others. It takes those who don’t believe as victims (hence, ISIS). In a world full of fundamentalism, it is not only easy to hate the other, it is accepted and anticipated. Fundamentalism itself hates distinction. It wants to consume the other. In a world filled with fundamentalism, there is no other. They’re souls just waiting to be converted. 

The Fundamentalism of The Left. The left has become equally synonymous with Communism. Theology has now taken on a whole new side of politicization. No longer are Christians simply those who shun the world, but now are dedicated to it which has emerged itself as a sociological trend to the point that if you don’t have a long-beard and a trow and are not planting seeds for a new world, then you must not be a true Christian Communist. Rob Bell, Brian Mclaren, Frank Schaeffer, and  Peter Rollins; these are some of the more media-saturated known voices of this side of the movement. But there is a problem with them all. We will get to that in a second. 

The Fundamentalism of The Right. The right has become a punching-bag for the Left (and vice-versa). As we already know, we are all defined by what we oppose, so in one sense, there is this endless ideological merry-go-round between the two, where the parameters of what to believe, how to believe it, and what to do with that belief are defined by the ‘enemy’. One only need to conjure up the names of some of the true fundamentalist voices of the Religious Right to get the shivers. Like: Driscoll, Graham, Piper to name a few.  All these voices represent to us a side of Christianity, that the rest of the world cringes at. 

The Fundamentalism of Atheism. 

Christopher Hitchens, Richard Dawkins, Daniel Dennett to name a few are voices for the Atheist Fundamentalists. 

The problem with Fundamentalism. 

 

 

Poverty in the UK: More Disillusionment Please

The Love Revolution

A potent symbol for the political left today still remains the peasant revolt that erupted out of  14th century which was in response to a series of socio-economic developments including land-property distinction. Due to the Black Death, there was a labour shortage along with a food shortage. The Statute of Laborers was a law created in response to the peasants demand for more wages, “Peasants were forced to work for the same wages as before, and landowners could insist on labour services being performed, instead of accepting money (commutation). This meant that the landowners could profit from shortages, whilst life was made very much harder for the peasants[1].” Today, in the UK, economic dispaarity is no different. No, we are in the wake of the Black Death, but we are in the wake of an internal and external economic haemorrhage. Someone once said that you can tell the success…

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