https://www.nas.org/academic-questions/34/2/social-justice-101-intro-to-cancel-culture
The term “cancel culture” has hurtled into popular use as a way of identifying instances of social justice mobbing—essentially, the attack on a person, place, or thing that is perceived as inconsonant with “woke” ideological narratives. When a “cancel culture” event takes place the complainants demand—and often get—offenders fired, shut down, silenced, or otherwise removed from the public eye.
The students at the University of Wisconsin at Madison, for example, are calling for the removal of a statue of President Lincoln for his apparent mistreatment of Native Americans.1 The San Francisco public school board is making the same accusations against Lincoln, and are attempting to expunge his name from any of their school buildings.2 A long list of examples of cancel culture on campus—the epicenter of the mobbing maelstrom—is provided in Campus Reform’s “Burned: ‘cancel culture’ claims multiple victims in 2020.”
So what’s driving this cultural movement? Where has this new ethic and sense of morality come from? Almost all the modern iterations of leftist ideology we are dealing with in the present come from Jean-Jacques Rousseau, who once conveniently summarized the essence of his thought:
The fundamental principle of all morality, upon which I have reasoned in all my writings and which I developed with all the clarity of which I am capable is that man is a being who is naturally good, loving justice and order; that there is no original perversity in the human heart, and the first movements of nature are always good.3
The most important clause to this quotation is “that there is no original perversity in the human heart.” The word original is an allusion to the concept of “original sin,” derived from the biblical Adam and Eve, who committed the first sin by eating from the tree of the knowledge of good and evil against God’s instructions, thus staining all of humanity thereafter from the moment of conception. Rousseau doesn’t just invalidate original sin, he attributes natural goodness to all human beings, affirming “that man is a being who is naturally good,” that human beings are born pure and are corrupted by society.
By dovetailing the invalidation of original sin with the natural goodness of man corrupted by society, Rousseau created a new ethic for interpreting right and wrong, moving responsibility for evil from the individual to society. As Irving Babbitt, a critic of Rousseau, once explained:
The old dualism put the conflict between good and evil in the breast of the individual, with evil so predominant since the Fall that it behooves man to be humble; with Rousseau, this conflict is transferred from the individual to society.4
Rousseau’s transfer of the struggle for good and evil from the individual to society creates an interesting wrinkle in liberal thought: perfectibility. Man’s flaws and fallen nature are removed and no longer a limitation. Arthur Melzer, a scholar of Rousseau, asserts that because evil comes from without and not from within, “then perhaps it could be overcome by reordering society. In principle, Rousseau opens up radical new hopes for politics . . . that it can transform the human condition, bring secular salvation, make all men healthy and happy.”5 Now that man is devoid of any evil inclination, “the appropriate manipulation of environmental factors can lead to human perfectibility,” and the perfectibility of society as well.6