The overriding, terrible theme of the 21st century is the suicide of cultures. Small civilizations die for any number of reasons; great civilizations die because they want to. My book on the subject was reasonably well received in the U.S. but made no real impact on the public debate, although it seems to have had some influence in Hebrew translation.
The suicide of cultures is incomprehensible to liberalism, which places the human condition in a Petrie dish for the edification of social scientists. It is also incomprehensible to the main currents in American conservativism, that is, the Straussian and Catholic versions of natural right and natural law. We flounder in the face of suicidal cultures because we lack the intellectual tools to confront them. Men do not always seek the good, as Aristotle opines in at the outset of the Nicomachean Ethics: often they seek nothingness. When in history have so many volunteered to commit suicide to murder civilians, as the jihadists now do? When in history has a combatant tried to maximize the number of casualties among its own civilians, as does Hamas? The liberal mind reels with horror at the phenomenon of mass suicide.
We learn how to grapple with cultural suicide from Ecclesiastes, from Augustine’s reflections on Ecclesiastes, and from Goethe’s reflections on Ecclesiastes in Faust, which take us to Kierkegaard, Rosenzweig and Heidegger. The latter’s embrace of “Non-Being,” as Michael Wyschogrod observed in his masterwork The Body of Faith, is consistent with his support for Hitler. Our highbrow culture averts its gaze from the philosophical inquiry into Non-Being; our popular culture cannot take its eyes off the personification of self-destruction in the form of zombies and vampires. Our popular culture is infested by existential horrors which our intellectual culture refuses to acknowledge.
The Muslim Brotherhood (and its Palestine chapter, Hamas) and ISIS are the Arabic-language branches of the NSDAP, and they employ the same theater of horror to demoralize their enemies. Mere rationalism quails before such horrors. We require a phenomenology of the irrational to address it.