One of the strongest evidences of a consistent, constant and common human nature is science and fantasy fiction. Science fiction authors and writers of fantasy have the luxury of creating imaginary worlds, parallel universes, and realms where natural laws do not necessarily apply. Yet these works of fiction inescapably revolve around the fundamental themes of human existence and human nature.
The same themes dominate in these literary genres as in all other literature, philosophy, religions and history. The authors, even in creating these fantastical worlds where “normal” existence is suspended, cannot escape the impress of their own human nature on their work. They speak of the struggle of good against evil; the influence of pride, anger, envy, love, and fidelity; the meaning and significance of life; the reality of time and space, and so forth.
Human nature also impresses itself upon and into history in a way that is remorseless and inescapable. We cannot create histories or societies other than what we are. In the end, truth will out. For long periods of time, however, we can have a good go at it. When a culture or civilisation adopts an inaccurate or distorted view of man and human nature, society itself—its laws, government, institutions, and culture become likewise distorted and perverted. As Emil Brunner put it:
History shows us to how great an extent man's understanding of himself—even when conscious and explicit—actually influences and shapes society. Thus, the Stoic view of man influenced Roman law, and through that whole development of law in Europe, right down to Rousseau's Contract Social and the ideas of the French Revolution,and beyond that to modern Socialism and Communism.
Thus, too, the civilisation of China is—or was—dominated by the classic ideals of filial piety and fraternal subordination created by the great teachers of antiquity . . . . What a rigid form has been stamped upon Indian society, and indeed upon the life of India as a whole, by the religious doctrine of man standardized in the Code of Manu! Finally, how firmly the Christian view of man, in spite of all the forces ranged against it both inside and outside the Church, has been imprinted upon the peoples of Europe.
These are only a few examples which show how a definite view of human existence—whether it be empirical or ideal—is able to determine historical reality for thousands of years and indeed has actually done so.
Emil Brunner, Man in Revolt (London: Lutterworth Press, 1939), pp. 32,33.
The prevailing view of human nature at any one time dominates and shapes culture and society. As we think ourselves to be, so we become.
Athens is no exception. The world of Unbelief is identified by a common—universally held—view of man. For the past three hundred years it has shaped Western civilisation. How long it will continue, only the Lord knows. This view of man is everywhere present; it has insinuated itself into every fabric, every thread, every warp and woof of Western society. It has comprehensively shaped human discourse, enterprise, and effort. It holds sway in the Academy. It pervades the halls of justice. It shapes every legislative programme.
Everyone in Athens universally believes that man is fundamentally righteous. Now, clearly Athens believes in the existence of evil; it hastens to interdict crime, violence, and rapine; it is aware of immoral human acts of envy, greed, dishonesty and so forth. But Athens universally believes that all these evil thoughts, words, and deeds are extrinsic to human nature itself; they are caused by forces and influences which come from outside man and seduce him to the Dark Side. Therefore, the fundamental duty of an enlightened society is to remove and obliterate those extrinsic forces which lead men to act contrary to their true natures and move them to evil. As these influences are removed, intrinsic human righteousness will burst forth and greater progress will be made, greater perfection achieved.
The universal mantra of Athens is that if you engineer the right environment and circumstances, men will do the right thing. Thus, to remove crime we need to wage war on poverty. Remove poverty and crime will stop. To prevent hatred and social discord we need to put children into the right educational environment. Educate them properly and peace and harmony will break out. When people commit crimes they need to be put into an environment and under appropriate influences that will ensure their rehabilitation. To progress society, to build it, to enhance it, and to perfect it the Athenian believes that someone, or something must create the right environment and then the innate goodness of all men will shine forth.
The only institution big enough and powerful enough to mould comprehensively our environment is the State. So, it turns out that the Athenian doctrine of man leads inexorably to an ever expanding government. If man is intrinsically good, governments must also be intrinsically good. Governments can therefore be trusted with power. “In Government We Trust” is the universally held dogma of Athens. If society is to progress, Government must create the right environment. Every perceived problem in Athens leads to more and more government. Political parties can only get elected if they promise more of the same.
Within Athens, because of this ubiquitous view of human goodness, all values and ethics get filtered and re-interpreted so as to conform accordingly. Thus freedom once meant protecting people from arbitrary and tyrannical powers of government. Now it means being forced to live in an environment without negative influences or conditioning. Justice once meant getting one's deserts, whether good or bad. Now it means a right to live in a community where all deleterious influences are removed. All of these re-interpretations are a direct consequence of believing that human beings are intrinsically good. All of these re-interpretations call forth Leviathan—a rapidly growing and expanding slithering, reptilian government, a Hydra of a thousand heads, each biting and gorging.
Contrast the Athenian view with that of the Founding Fathers of the United States—who, in establishing that country, were far more influenced by Christian truths about man. The pervasive view of human nature at that time was that man was intrinsically evil and could not be trusted to do the right thing. The Founding Fathers knew themselves and therefore did not trust themselves to govern. Nor did they trust anyone else. Therefore, governments in particular were inherently dangerous. All government must be controlled, limited, checked and balanced. All government must be subject to a higher law. Government must be subject to God, and evil human nature must be prevented from corrupting it.
But today Athens marches to the beat of a very different drummer. Because all men are intrinsically good, government can be trusted. Extending the powers of government is both natural and right. “In Government We Trust” is part of the Athenian confession of faith. Someone will object that governments in Athens are controlled and checked by the people. Governments are limited by the vote. But this is farcical. Because all Athenians believe in the intrinsic goodness of men and therefore of their governments, the only influence the people have upon government power is to demand still more. "What do you want from us?" say our modern Pilates. "More" the crowd shouts back. "More what?" ask our politicians. "More government" bellow back the people. Behind all this lies the deepest religious dogma of all—the intrinsic goodness of men.
This dogma, more than any other, has shaped the modern world. It will continue to do so until the Spirit of God falls once again upon our pagan lands.
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