A WHOLE LOT OF WORDS

“I hope for nothing. I fear nothing. I am free.” – Nikos Kazantzakis

We live in perilous times. This is a critical period of our existence in the wake of globalisation, which, however, co-exists with increasing nationalism and the rise of a myriad nations as larger countries are broken up into fragments – where are the USSR, Yugoslavia, Czechoslovakia nowadays? It important to stand back a little and differentiate between globalisation and internationalisation; ecumenicity and latitudinarianism; patriotism, nationalism and fascism.

Internationalisation is the process whereby the advocacy of cooperation and understanding between nations is espoused. Globalisation on the other hand is a concept that has become confined to the meaning that describes the capitalistic ideal of a market so wide, as to embrace all consumers on the globe. Ecumenicity is that policy that promotes unity among the world’ s Christian churches – different from latitudinarianism, a more inclusive term that allows latitude in religion, showing no preference among varying creeds and forms of worship. Patriotism is the noble virtue (or so we are taught at school) of vigorously supporting one’s country and being prepared to defend it against enemies or detractors, while nationalism is extreme patriotism, tinged with feelings of superiority over other countries. Fascism is an authoritarian right-wing system of government and social organisation that carries patriotic nationalism to its extremes.

Nikos Kazantzakis, the Greek author, has considered these meanings and defines latitudinarian internationalisation as the only viable solution to the accumulating ills of the world. He maintains that in order for humans to survive on earth for the longer term, they need to find a balance between the extremes of slavery and anarchy. He purports that this happy medium was first approached by the ancient Greeks whose intellect achieved a balance between extremes, whose concept of the “golden mean” exemplified the ideal of moderation in all things. Kazantzakis, perhaps tottering on nationalism himself, names this breed of human being Homo hellenicus. Rational people worldwide may espouse his ideology, but it would only be the Greeks or philhellenes that would embrace Kazantzakis’ nationalistic characterisation of the new species of human being.

Homo hellenicus (for want of a better name) recognises freedom as the most valuable part of a human being’s self respect. Liberty is great responsibility as it rejects the anarchy of egocentricity. But liberty also respects individuality and repudiates slavery, while espousing the disciplined acceptance of society’s laws and advocates the good of society as a whole. Kazantzakis’ characterisation of this new breed of human and justification of the term Homo hellenicus is steeped in history. The classical Greek civilisation developed at a time when on the one hand great Empires of Asia and Africa ruled the earth and on the other hand uncivilised barbarians lived in anarchy. The Greeks developed at the confluence of three continents, in an infertile, mountainous, poor country where survival of the body was problematic. The environment was perhaps in part responsible for the acuity of the intellect and the richness of spirit that developed in Homo hellenicus.

Homo hellenicus over the centuries developed from this nascent spark of self-consciousness into the flaming ideals of democracy, good government, philosophy, beauty, moderation, respect of the sovereignty of individual city-states but unification against their common enemies. The innate worth of intellectual and spiritual values and the importance that Homo hellenicus attached to them, contributed to their survival and spread throughout the civilised world. The diachronicity of these ideals and their internationalisation show the value we place upon these ideals even today.

Nationalism and globalisation, egocentricity and anarchy are threats to the ideals of Homo hellenicus that beleaguer us today. Our society is threatened by stressors that stem from the placement of values on ephemeral, solipsistic, pecuniary, carnal pursuits. Selfish goals erode the good of society as a whole. The belief that money is the ultimate arbiter and that everything has a price destroys the real values of human existence. The upsurge of nationalism and neofascism destroys the true internationalisation of the human race and the aspiration after common goals based on the ideals of true liberty and respect of other human beings. Moderation in all things, appreciation of beauty, the cultivation of philosophy and intellectual pursuits are still ideals and if I am one to continue to try and attain them, I am sure that others are doing the same.