The Problem with Political Ideologies – A look at Nihilism Now
- Brooklyn Leschyshyn
- Dec 30, 2024
- 5 min read
By Brooklyn Leschyshyn
Human beings are inherently political by nature. As a result, morals and beliefs often manifest as ideologies. The need for ideologies has consistently shaped the political sphere, creating distinct groups and categories of political beings. However, ideologies also foster division, an ongoing concern in contemporary politics. This raises the possibility of non-ideological politics as a means to prevent resistance and promote neutrality. This discussion explores what an ideology is, the issues with ideologies in contemporary politics, and the principles and goals of nihilism, including its criticisms and role in political contexts. While ideologies create extremes, such as nihilism, these extremes can simultaneously dismantle oppressive regimes and generate uncertainty for the future, often accompanied by widespread violence. Nihilism, like other extreme political ideologies, has the potential to reconstruct or destroy.
Understanding Ideology Throughout history, ideologies have been defined in various ways. An ideology is a set of beliefs rooted in morals that influence personal and political actions. Ideologies drive political movements and governance. Louis Claude Destutt de Tracy (1754-1836) connected ideologies to science, viewing them as the "science of ideas" (Baradat & Phillips, 2017, p. 8). De Tracy believed ideologies could achieve higher social and political conditions and linked them to psychological processes. Similarly, L.T. Sargent viewed ideologies as reflections of societal values (Baradat & Phillips, 2017, p. 8). However, Sargent’s perspective overlooked the fact that individuals within civilizations often hold differing values.
John T. Jost posited that "different ideologies represent socially shared but competing philosophies of life, how it should be lived, and how society should be governed," and argued that ideologies express different social, cognitive, and motivational tendencies (Baradat & Phillips, 2017, p. 9; Jost et al., 2009, p. 307). In contrast, Karl Marx (1818-1883) and Friedrich Engels (1820-1892) argued that ideologies primarily serve the ruling and elite classes, reflecting their interests rather than those of the common person. Marx and Engels viewed ideologies as overly subjective and advantageous only to justify the power of specific groups (Baradat & Phillips, 2017, p. 8).
Frederick Watkins added another layer of critique, asserting that ideologies often originate from political extremes (Baradat & Phillips, 2017, p. 9). This criticism underscores the contemporary concern about ideological polarization, which threatens state cohesion. In the United States, for instance, ideological divides between Democrats and Republicans exacerbate political polarization. Many voters prioritize party identity over policy, creating resistance to change and undermining democratic governance. Strong ideological beliefs further entrench divisions, complicating efforts to address shared societal challenges.
The Nature of Nihilism Nihilism is a philosophical term that overlaps with anarchist ideologies. It is characterized by a belief in nothing—a rejection of meaning and traditional values. As Novello (2012) explains, nihilism signifies a "failure to impart a sense of meaning and the loss of self-understanding, which eventually affects the political sphere" (p. 21). Nihilists reject institutions and advocate for significant reconstruction, denying moral judgment and divine authority. They view human existence as accidental, with life’s sole purpose being to live and die freely.
Nihilism is often a response to oppression. Wendel Phillips, an abolitionist, described nihilism as "the righteous and honorable [response] of a people crushed under an iron rule," signifying rebellion against injustice (Gertz, 2019, p. 2). Nihilism’s rejection of tradition fuels its critique of governance, emphasizing the need for revolutionary change. However, it often lacks a clear vision for reconstruction, prioritizing destruction as a means to address corruption and oppression (Magnus, 2020, p. 5).
Albert Camus, a critical voice on nihilism, examined its relationship with rebellion and freedom. Camus asserted that true freedom involves accepting the consequences of death and rejecting traditional values (Novello, 2012, p. 56). For nihilists, this fearlessness often drives aggressive actions against oppressive regimes. Camus’s reflection that "a man who revolts is a man who says no" encapsulates the defiant essence of nihilism (Novello, 2012).
Nihilism in Contemporary Contexts Nihilism has influenced various political and social movements. Calvin L. Warren and Devon Johnston have tied nihilism to the Black experience, particularly in contexts of systemic racism and oppression (Warren, 2015, p. 342; Johnston, 2021). Warren described Black nihilism as an expression of existential anger toward oppressive institutions, reflecting centuries of injustice. In 2021 on Andrew Callaghan's YouTube page "All Gas No Breaks," he had captured on-the-ground footage of the Minneapolis Protest after the murder of George Floyd. In front of a burning building in Minneapolis, Andrew interviews a young black man who quotes, "I feel like everything that's happening was supposed to happen, everything inevitable, this is how people are feeling, and how I feel about this…Is this the way to go about it… No… But is everyone perfect?... No… What I'm trying to say is everyone feel like that." as he points to the burning building. footage from the Minneapolis protests following George Floyd’s murder captured the despair and defiance associated with Black nihilism. The destruction was an inevitable expression of collective pain, even as it was criticized for being over-aggressive.
Political nihilism emerged prominently in 19th-century Russia, where it inspired violent resistance against a corrupt and oppressive government. The assassination of Tsar Alexander II epitomized the movement’s revolutionary fervor (Gertz, 2019, p. 2). While its historical context has evolved, nihilism’s rejection of social norms—such as marriage, religion, and private property—continues to provoke fear of a moral void. Critics worry that nihilism’s denial of values could destabilize laws and societal order (Novello, 2010).
Rod Dreher’s critique of “secular nihilism” reflects contemporary anxieties about the erosion of traditional values, particularly in the United States. Dreher warned of a cultural shift away from Christian traditions, attributing this to political and social nihilism (Blakely, 2019, p. 94). Such rhetoric illustrates the broader moral panic surrounding nihilism and its implications for cultural identity and governance.
Criticisms and Paradoxes of Nihilism Like other ideologies, nihilism is not without contradictions. Although it claims to believe in nothing, it espouses specific beliefs, such as rejecting tradition and institutions. This paradox highlights the complexity of ideologies and their susceptibility to misinterpretation. Nihilism’s denial of morality raises questions about who defines moral and immoral actions. By rejecting traditional frameworks, nihilism challenges dominant narratives but offers limited guidance for reconstruction.
Despite its criticisms, nihilism underscores the urgency of addressing systemic issues. It may serve as a catalyst for societal reconstruction, prompting reflection on sustainability and justice for future generations. However, its potential for destruction necessitates caution, as unrestrained nihilism risks undermining the very foundations of social order. Like other extreme ideologies, nihilism wields the dual power to reconstruct and destroy, shaping the trajectory of political and cultural evolution.
Citations
Baradat, Leon P. 2017. Political Ideologies : Their Origins and Impact. Twelfth Edition. Routledge, Taylor & Francis Group. https://ezproxy.macewan.ca/login?url=https://library.macewan.ca/full-record/cat00565a/7846217.
Blakely, Jason. 2019. “Nihilism as Rightwing Political Rhetoric.” Theory & Event 22 (1): 92–114. https://ezproxy.macewan.ca/login?url=https://library.macewan.ca/full-record/fqh/134635493.
All Gas No Breaks Callaghan, Andrew. YouTube. YouTube, 2020. https://www.youtube.com/watch?v=kZPeD2miyF8.
Freeden, Michael. 1996. Ideologies and Political Theory : A Conceptual Approach. Clarendon Press. https://ezproxy.macewan.ca/login?url=https://library.macewan.ca/full-record/cat00565a/1825182.
Gertz, Nolen. Nihilism. MIT Press, 2019.
Goldsmith, Francisca. 2004. “Vattimo, Gianni. Nihilism & Emancipation: Ethics, Politics, & Law.” Library Journal, September 15. https://ezproxy.macewan.ca/login?url=https://library.macewan.ca/full-record/edsglr/edsglr.A122701483.
Heywood, Andrew. 2012. Political Ideologies : An Introduction. 5th ed. Palgrave Macmillan. https://ezproxy.macewan.ca/login?url=https://library.macewan.ca/full-record/cat00565a/6535829.
John T. Jost, Christopher M. Federico, Jaime L. Napier. 2009.
Political Ideology: Its Structure, Functions, and Elective Affinities- Annual Review of Psychology 2009 60:1, 307-337
Johnson, Devon. 2021. Black Nihilism and Antiblack Racism. Rowman & Littlefield. https://ezproxy.macewan.ca/login?url=https://library.macewan.ca/full-record/cat00565a/9819793.
Lucas, J. (2022). Do “Non-Partisan” Municipal Politicians Match the Partisanship of Their Constituents? Urban Affairs Review, 58(1), 103–128. https://doi.org/10.1177/1078087420958074
Magnus, P D. 2020. “Evidential Nihilism.” Analysis 80 (4): 674–83. doi:10.1093/analys/anaa007.
Minogue, Kenneth, 'Ideology Challenges Politics', Politics: A Very Short Introduction, Very Short Introductions (Oxford, 2000; online edn, Oxford Academic, 24 Sept. 2013), https://doi.org/10.1093/actrade/9780192853882.003.0012, accessed 9 Mar. 2023
Novello, Samantha. 2010. Albert Camus as Political Thinker. [Electronic Resource] : Nihilisms and the Politics of Contempt. Palgrave Macmillan. https://ezproxy.macewan.ca/login?url=https://library.macewan.ca/full-record/cat00565a/6856613.
Warren, Calvin L. “Black Nihilism and the Politics of Hope.” CR: The New Centennial Review 15, no. 1 (2015): 215–48. https://doi.org/10.14321/crnewcentrevi.15.1.0215.
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