https://quadrant.org.au/magazine/2021/03/the-moral-society/
This book, Morality: Restoring the Common Good in Divided Times, by one of the contemporary world’s most accomplished proponents of religion, ethics and philosophy, Rabbi Lord Jonathan Sacks, who died on November 7, 2020, is both ambitious in scope and richly rewarding on a topic that in the third millennium could not be more fraught.
Morality is a word that had almost vanished from the lingua franca of the swinging 1960s when Jonathan Sacks, then a student at Cambridge, enrolled in his first course on the Moral Sciences. By then the idea of morality as an objective reality was considered a quaint remnant of a previous era and the young Sacks was left bewildered by the prevailing mood of unbridled personal freedom that championed “feelings” over responsibilities. Linked with religion in the popular mind, morality already had had the stuffing kicked out of it by the cult anarchist philosopher Friedrich Nietzsche, who proclaimed, “God is dead … We have killed him … Do we not hear the noise of the gravediggers burying God?” On April 8, 1966, Time Magazine was less subtle: on a black front cover glared the question, “Is God Dead?”
To the man who would become the Chief Rabbi of the United Kingdom for twenty-two years, knighted for his inter-faith work in 2005, a member of the House of Lords in 2009, and a prolific author of books on the essential role of religion in public life, we can presume the answer was a resounding No. But the surrounding culture reverberated with Nietzsche’s conviction that the Judeo-Christian era was at an end, along with its moral heritage. The French postmodernists, following Descartes’s radical scepticism, declared morality to be a matter of interpretation, leaving us with the relativisation of values. In America, the “Me Generation” put personal satisfaction and self-actualisation—the “I”—at the centre of existence, leaving the “We” of shared community values, commitments and responsibilities on a one-way descent to oblivion.
Sacks cautions that his book, which was fated to be his last, is not a work of cultural pessimism. However, in chapter after chapter, citing a now formidable corpus of literature on the decline of Western civilisation, he outlines the signposts of that cultural descent, beginning with the “outsourcing” of moral responsibility to government bodies in highly secularised democracies, to the monetisation of “happiness” in cultures driven by consumerism in an amoral free-market economy. No longer personally responsible for one’s neighbours, the individual is set adrift. Social capital diminishes and brings in its wake an epidemic of frantic materialism and profound loneliness. Self-medication and suicide rates spike in an attempt to assuage the malaise, but even the 2.41 billion active users of Facebook (as of June 2019) cannot stem the tide. “Unsocial media” actually feeds the condition of anomie (the loss of communal structures and shared values), by removing individuals from the face-to-face encounters that test those values on which society depends. The French Jewish sociologist Emile Durkheim, who came to similar conclusions in the late nineteenth century when commenting on the social dislocations of the newly industrialised cities, remains relevant.
