A convergence of many factors has taken place. Much of education in the 1960s came unhinged from any moral absolutes and ethical values, to wit the book, Excellence Without a Soul, by Harry R. Lewis. We have seen this happening the last 40 years. There have been many voices alerting us to this. But more than just a philosophy took over; a mood took over.
First, secularization generally held that religious ideas, institutions, and interpretations have lost their social significance. People liked the idea of a secular society and a secular government. But in terms of moral values and ethics, they never checked into the internal assumptions of secularization that made it wide open to almost any view on any subject. Beginning in the 1960s, the moods of secularization ultimately led to society’s loss of shame.
Next is pluralization, which sounds like a practical and worthy idea; and in many ways, it is. In pluralism you have a competing number of worldviews that are available, and no worldview is dominant. But smuggled in with pluralization was the absolutization of relativism. The only thing we could be sure of was that all moral choices were relative and there was no point of reference to right and wrong. This resulted in the death of reason.
Last is privatization, which is an accommodation to the religiously minded. If secularization and pluralization were going to hold sway, what does society do with the large number of people who are spiritually minded?
Being spiritually minded was okay as long as people kept their spiritual beliefs private and did not bring them into the public arena. The irony of this was the fact secularization — which had its assumptions on absolutes and anything of the metaphysical nature — was allowed into the public place. In fact, its very trust was to bring it into the public place. But anyone who believed in a spiritual Essence, an Ultimate Reality, and the fact there were transcendent absolutes that needed to be adhered to was told to keep those beliefs private. That ultimately paved the way for the loss of meaning.
These three moods — secularization, pluralization, and privatization — brought about loss of shame, loss of reason, and loss of meaning. How was this authoritatively pontificated in the social strain? This is when philosophy stepped in, the moralizers against morality came in, and political correctness came in. These gave society some parameters that allowed it to expel the moralizing from outside the secular realm.
As a result, everything became pragmatic. Philosophers and naturalists stepped in. In this new century, we have lost all definitions of what it means to be human, and what sexuality, life, and the home are all about. We are on the high seas, battling the storms of conflicting worldviews without a compass.
Boundaries are necessary for the flourishing of humanity. Simply to reject them on account of their seemingly arbitrary character is an act of evasion. Western society’s estrangement from borders is not a progressive step forward – rather it expresses a crisis of nerve in relation to holding the line. Western society has embraced the evasive tactic of non-judgmentalism. Now it must relearn the value of making distinctions. It needs to overcome its reluctance to make judgments of value, and stop being afraid to hold the line. In this context, it is essential to reject the idea that borders between nations are simply an artificial prop, unworthy things designed merely to keep people out. Borders are essential for the maintenance of national sovereignty, which is so far the only foundation that humanity has discovered for the institutionalization of democratic accountability. Without borders, a citizen becomes a subject – subject to a power that cannot be realistically held to account.