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Levinas on the Enlightenment and the European Ethical Tradition

Emanuel L. Paparella, Ph.D.

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Clearly the title Europe designates the unity of a spiritual life and creative activity–no matter how inimical the European nations may be toward each other, still they have a special inner affinity of spirit that permeates all of them and transcends their national differences… There is an innate entelechy that thoroughly controls the changes in the European image and directs it toward an ideal image of life and of being. The spirited telos of the European in which is included the particular telos of separate nations and individual persons, has an infinity; it is an infinite idea toward which in secret the collective spiritual becoming, so to speak, strives.”   –Edmund Husserl

Modern Western Civilization presents us with a Janus-like face: On one side Renaissance Humanism which begins in Italy in the 14th century with Petrarch, on the other side Enlightenment Rationalism which begins in France in the 17th century with Descartes. After Descartes, there is a dangerous tendency to separate the two cultural phenomena and consider Humanism either anachronistic, or superseded. The inevitable result has been sheer confusion in the area of cultural identity; consequently, at this critical juncture of the new polity called European Union, there is talk of a “democratic deficit,” that democracy that is integral part of Western Civilization. We are in urgent need of cultural guides to show us how to better harmonize the two above mentioned phenomena. One such guide is Emmanuel Lévinas’ humanistic philosophy. In as much as it challenges the Western rationalistic philosophical tradition, it is extremely important for the emergence of a renewed European cultural identity. It explores in depth the threats to the authentic cultural identity of Europe, how modalities of thinking powerfully affect other ideas and shape a whole cultural milieu, sometimes with less than desirable consequences.

A few background biographical details may be useful to better understand Lévinas. He was born in Lithuania in 1902. In 1923 he moves to Strasbourg to study under Husserl and writes a doctoral dissertation on his philosophy. There, he also comes in contact with Heidegger’s philosophy. The dissertation on Husserl’s phenomenology gets published in France in 1930 and reveals that, even at this early stage, Lévinas is beginning to take his distance from Heidegger. He enlisted in the French army, was captured in 1940 and spent the remaining five years of the war in two prisoner-of-war camps. Upon being liberated he returns to Lithuania and finds-out that his parents and siblings had been killed by the Nazis, while his wife, whom he had left behind in Paris, had survived thanks to the help of French nuns who hid her. He became a teacher and administrator in an institute for Jewish education in Paris (l’alliance Uneversel Juif); there he begins to study traditional Jewish texts under the directorship of the Talmudic sage Mordechai Shoshani to whom Elie Wiesel (who also studied with him) devotes a chapter in Legends of Our Time. In 1961 Lévinas defends the first of his two major philosophical works (Totality and Infinity) before the philosophy faculty of the Sorbonne becoming a professor of philosophy. His second major work bears the title of Otherwise than Being or Beyond Essence.

Those are the basic events that dramatically change Lèvinas’ thinking. Prior to World War II he had merely criticized elements of 20th century Western thought; afterward he begins to attack the whole European philosophical tradition, especially its culmination in Heidegger’s thought, for what he considers its indifference to the ethical and its “totalizing of the other.” He begins to indict western philosophers in general for an uncritical reliance on vast concepts, such as Hegel’s “Spirit,” or Heidegger’s “Being,” which assimilate countless individuals to rational processes, thus negating their individuality. To be sure Kierkegaard had also criticized this Hegelian tendency, countering it with his existentialist philosophy. Those who understood his critique only too well, promptly proceeded to relegate his thought to the theological within a false dichotomy (shown absurd by Thomas Aquinas way back in the 13th century) of philosophy/theology, thus insuring that Kierkegaard would never be as influential as a Hegel or a Heidegger. In any case, Lévinas too argues that this taken-for-granted totalizing mode of doing philosophy in the West denies the face-to-face reality in which we—philosophers included—interact with persons different from ourselves. He argues that this “face-to-face” realm is not the same thing as the realm of abstract concepts. It possesses its own texture which is primarily an ethical one. In this domain we are challenged by “the otherness of the other person.”

It is this “otherness,” which is an integral characteristic of human life, but the Western philosophical tradition has overlooked and even negated it, thus contributing to the dehumanization of Man. Lévinas’ life and thinking were deeply affected by the trauma of the Nazi genocide, better known as the Holocaust. But what is unique about his thinking is that it refuses to make those monstrous events its core subject matter. As Derrida, who admired Lévinas’ philosophy, aptly expressed it once: the danger of naming our monstrosities is that they become our pets. Lévinas’ writings provide no extensive discussion of the Holocaust itself; therefore, the assumption, on the part of those who were thinking and writing on it, has often been that Lévinas could not be considered a valid source of philosophical insight into this dark period of human history. But that is an erroneous assumption, just as invalid as the assumption that he unreservedly admired Heidegger’s philosophy because he happened to have translated it into French. As a matter of fact, Lévinas’ thinking is a reaction to the Holocaust by the mere fact that it asks the crucial question: What does it mean to be a human being? Were one to encapsulate the whole of Lévinas’ philosophy in two succinct words, they would be “being human.” This philosophy insists throughout that an extreme, unbalanced rationality devoid of imagination, feelings, senses and spirit, unconcerned with the ethical dimensions of life, is the equivalent to a refusal to be human, to allowing oneself to become a monster.

Not unlike Vico in the 18th century, he individuates such a root in the Cartesian ego, an autonomous center of consciousness which in modern philosophy has assumed the function of a paradigm for thinking about human beings. Lévinas does not deny this world-constituting ego, rather he leads it to the discovery of an ethical core within itself; which is to say, he uncovers another root growing within the first root which he calls the “self.” The conundrum seems to be this: if it is true that the ego does the conceptual work of philosophy by announcing what there really is in the world, how can this ego then acknowledge the essentially ethical “self” which lives within itself? Somehow a bridge has to be found between this limitless power and freedom of the independent intellect, and the particular concrete ethical obligations to another person. For, this ethical self, unlike the ego, finds itself caught up with the welfare of the other prior to a conscious, rational decision, in a recognition, even when unwilled, of his/her humanity. Indeed this ethical capacity seems to come from another place than our rational powers of analysis evidenced within the Cartesian ego. Even if we grant that such an ego is adequate in identifying the truths of philosophy, it somehow remains unable to acknowledge a domain where there is no choosing of the connection with the other; in fact the other way around may apply: the other chooses me, one is “already responsible” for the other prior to any rational analysis.

And here is the philosophical paradox: Lévinas’ task becomes that of using rationality to take the Cartesian ego beyond rationality, somewhat similar to what Vico does with his concepts of fantasia, which for him precedes rational reason, and the concept of Providence who guides human events and is both immanent within history but also transcendent. Which is to say, the rational ego has to be brought to recognize a sort of enigmatic “ethical” truth which Lévinas calls “pre-originary,” i.e., arising outside, prior to the usual time-line of the reflective ego. In attempting this operation, Lévinas will proffer statements such as: ethics is “older” than philosophy, it is “first philosophy,” on the scene before the arrival of rational philosophical thinking; something ingrained in being human. Within purely classical categories, that may be equivalent to the Socratic preoccupation with dying well by living a life of integrity and devotion to truth, as exemplified in Plato’s Apology. It is this ancient voice of goodness, which even Vico’s pre-historical “bestioni” possess to a degree, a voice often overlooked by rationalist philosophers, but powerfully present in Talmudic texts, that Lévinas finds strangely silent in the modern Western philosophical tradition. In mytho-poetic language, it’s as if Lévinas were to come face-to-face with the goddess Europa, as she is being abducted by a black bull (Zeus in disguise), to journey to another shore, there to assume a different persona, and he were to ask her, “Europa quo vadis?” after warning her to remember her original identity: “nosce te ipsum”; which is to say, go back to the future and know yourself holistically: know your Greco-Roman origins, yes, but also the Biblical tradition (the foundation for Christianity), the Christian heritage, the Humanistic synthesis of Graeco-Roman and Christian civilizations, Celtic and Germanic cultures with their ideas of freedom, the universalizing Enlightenment rooted in the democratic-scientific tradition born in ancient Greece, the Islamic influences. Voltaire and Descartes yes, but Vico and Novalis too are part of your identity. Your unity will be a chimera if it is only a unity of a bank and neglects its spiritual elements. Undoubtedly this hermeneutics, or re-interpretation of the Cartesian ego, placing at its core an non-refusable responsibility for the other without granting the ego any time to think it over and choose, so to speak, challenges some of the most basic assumptions of modern, and in some way classical, rationalistic philosophy. Not since the times of Mamonides in the 13th century had a Jew dared such a fundamental challenge from within the Western philosophical tradition. It is the challenge of Paul to Greek culture revisited. For indeed Lévinas is saying nothing short of this: the knowing ego does not exhaust what it means to be human. Some have called his philosophy one of “ethical subjectivity,” as a way of dismissing it as the raving of a lunatic, just as the ancient Greeks dismissed Paul in the agora. For the serious reader, however, it is rather a re-definition of subjectivity face to face with a totalizing kind of Cartesian reflection.

While Lévinas does not write directly about the Holocaust, other thinkers, who influenced Lévinas, were nevertheless reflecting upon the philosophical implications of this dark event of human history. One such was Berel Lang who wrote an essay titled “Genocide and Kant’s Enlightenment,” which appeared in his Act and Idea in the Nazi Genocide. In this essay Lang uncovers certain lines of affinity between some classical aspects of Enlightenment thought, and the Nazi genocide. His conclusion is that there are two important aspects of the Enlightenment that formed the intellectual heritage, which needed to be in place, for genocide to occur in the heart of civilized Europe: namely, the universalization of rational ideals, and the redefinition of the individual human being in terms of its possessing or not such a universal rationality. The genocide, Lang argues, was aimed at those groups who stuck to their own ancient pre-Enlightenment sources of particularistic identity, considered “irrational.” Hence the racial laws and racial exclusion were expression of ingrained Enlightenment prejudices. Which is to say, the Enlightenment sheds light on everything except itself; it remains to be enlightened. This powerful essay leads many cultural anthropologists comparing civilizations, to begin to wonder: which, in the final analysis, is more obscurantist: religious fanaticism and fundamentalism, or a so called “enlightened” era throwing out the window the baby with the bathwater and arrogantly refusing any suggestion that it ought to enlighten itself, and not with its own light?

This line of thought conjures up that terrible face to face encounter of Dante with the poet Bertrand Del Bornio in a cave in hell doing “light to himself” with its own decapitated head. There we have reason eating its own tail; internal logical thinking and assuming the grammar of lunacy. I dare say that such a question has not been satisfactorily answered yet. In that question lies the challenge of Lévinas’ philosophy: in its displacing of the centrality of Cartesian thinking within modernity, in order to re-center it around ethics: the face-to-face encounter with another human being which is always hopeful unless it occurs in hell. Everything we have discussed above begs this particular question: is Lévinas’ challenge to the Western philosophical tradition philosophically tenable? To answer the question adequately we need to be first aware that Emmanuel Lévinas, as well as Hermann Cohen and Franz Rosenweig (the author of Echoes from the Holocaust: Philosophical Reflections in a Dark Time, 1988), are representative of learned European Jews with great familiarity with the texts of both the Jewish and the Western philosophical tradition. They challenge the latter exactly because they are so knowledgeable in both.

Lévinas is fully capable of confronting the intellectual traps of those rationalists who would relegate him to the sphere of theology. To the contrary, he insisted on writing in both spheres and claimed that Jewish religious textuality contains hitherto unexplored philosophical insights. For this is a tradition which puts great emphasis on interpersonal, social and familial relationships; phenomena not contemplated in traditional Western philosophy. Which is to say, the challenge is to Western philosophy’s totalizing pretense, beginning with Plato’s times, that it can gather everything up in one synchronic whole. It is that challenge that irritates control freaks, thought policemen, rationalists and mysologists galore. It goes a long way in explaining their attempt to relegate Lévinas’ philosophy to the sphere of the merely mystical.

Finally, let us briefly examine how Lévinas develops this fundamental challenge to Western rationalism. He names both the texts of Jewish tradition and philosophical discourse “the said,” while calling the living activity of interpretative struggle (its hermeneutics) with the texts, and the self which suffers for the other, “the saying.” The said always tries to capture the saying, which may partly explain the ancient grudge of Plato towards poets (see Plato’s Republic, book X, on Homer). In any case, it is the saying which launches the said and puts it into circulation. The saying echoes outside of space and time destabilizing the comfortable, rationally secure positions rationalists take up in the said, in conceptual truths (thought to be universal and eternal), in a secure totalizing kind of knowledge. Yet it is this very destabilizing process that injects the ethical outward-directness into the said.

Lévinas will often contrasts the saying’s vulnerable openness to the other (which he calls “being ex-posed) with the said’s relative security (which he calls “exposition”). He asserts moreover, that there is a rich unexplored relationship between the way we are “exposed” in ethics, and the life “exposition” we use to analyze and order the world. Indeed, this is a new, essentially Jewish, philosophical reflection which places into question the claim to totalizing completeness, by an appeal to the priority of ethics. It insists that any person that confronts me, needs to be placed outside the totalizing categories seeking to reduce her/him to an aspect of a rational system. Basically, what Lévinas is doing is relocating our dangerous ability to deny others their legitimate sphere of difference; an ability which is capable of destroying our own humanity. This is nothing short than the core struggle for the achievement of moral humanity which was also the root ethical aim of Vico’s New Science.

Like Vico, Lévinas shows us the way to keep the benefits of universal Enlightenment ethics while avoiding its perils. For, his ethics is not based on a totalizing sort of universalism, but on the particular concrete needs and demands of each unique individual, every “other’ that I meet within time and space. Every time I meet the other, she/he constitutes an ethical challenge to my self, a challenge as to who I am as a human being. This kind of philosophy is a challenge to each one of us to go beyond nostalgic returns to Greek classicism, as important at that may be, in the understanding of Western Civilization; to establish intellectual-background-assumptions which are different from those of the Enlightenment; to search for urgently needed new cultural paradigms, new ways of thinking appealing to the priority of ethics and the importance of the particular as a category of thought, a place in thought wherein genocide and hatred of the other becomes inconceivable; in short to prepare new wineskins for the new wine which is a “Novantiqua Europa.”

Professor Paparella has earned a Ph.D. in Italian Humanism, with a dissertation on the philosopher of history Giambattista Vico, from Yale University. He is a scholar interested in current relevant philosophical, political and cultural issues; the author of numerous essays and books on the EU cultural identity among which A New Europe in search of its Soul, and Europa: An Idea and a Journey. Presently he teaches philosophy and humanities at Barry University, Miami, Florida. He is a prolific writer and has written hundreds of essays for both traditional academic and on-line magazines among which Metanexus and Ovi. One of his current works in progress is a book dealing with the issue of cultural identity within the phenomenon of “the neo-immigrant” exhibited by an international global economy strong on positivism and utilitarianism and weak on humanism and ideals.

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European right politics thwarts the welfare state

Muratcan Isildak

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In the last quarter of the last century, the social state phenomenon in Europe was developing when the left leaders were in power. Starting from the end of the century, the burden brought by the welfare state began to restrict it, starting from Germany. Right-wing governments that came one after another in Europe almost competed with each other in narrowing the social state phenomenon.

Leaders in Europe at the end of the century such as Olof Palme, Willy Brandt, Francois Mitterrand, Papandreou paid attention to the social state phenomenon. 

In 1999, the Schröder-Fischer duo in Germany, social democrats and green people started to implement a policy to bring the market to life. They brought aid money to the unemployed, aiming to expand employment. Employment increased with the project named Hartz IV. Thereupon, they started policies that cut social spending.

This trouble that had already started in the Thatcher period in England was continued by the Conservatives during the Cameron period.

In France, Macron decided to change the use of cheap diesel fuel due to environmental problems by the people, who can only move with their own vehicles and benefit from diesel vehicles for this, in 36 thousand centers. However, public transport in France did not allow these people to travel cheaply from one place to another. There were also problems such as stopping by and passing through Paris instead of being able to go directly from one center to another. Therefore, this decision that Macron was trying to make to protect the environment caused serious reactions. The Yellow Vests movement rapidly spread throughout the country. When these events reached important clashes and car burnings in the demonstrations with intense participation in Paris at the end of last week, Macron, who returned from the G20, took back his decision that he did not seem to make any concessions until then by putting the Prime Minister into action.

But at the heart of the matter, it seems that serious measures are not taken against the increasing income inequality in France. The losing function of the social state in France is the most important reason for these resistances. French intellectuals publish reports on this.

Recently, the rise of the right in Sweden has caused many rights given in the name of the social state to be withdrawn one after another. Many of the rights that retirees acquire are no longer in question. Already in Europe, partners of the EU such as Hungary and Bulgaria, the right-wing administrations follow a government far from the social state.

As can be seen, the social state wind that blew in the last quarter of the last century in all of Europe has returned in the first quarter of this century. Social rights are being narrowed one by one. It is unknown how long these attitudes of the right-wing governments will continue.

Those who approach the issue in good faith put forward the fact that this period will end and the social state phenomenon will develop in Europe again with the coming to power of the left and the green with higher votes in the new period.

Let us wait and see what the close future will show us .. 

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The future of Europe depends on its neighborhood – UfM’s Nasser Kamel says

Guido Lanfranchi

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Secretary-General, Dr. Kamel addressing the Vienna Conference while honoring the 25th anniversary of the Euro-MED process.

On July 1st, 2020, the Secretary-General of the Union for the Mediterranean (UfM), Dr. Nasser Kamel, participated in an international conference discussing the future of Europe. The event under the name FROM VICTORY DAY TO CORONA DISARRAY: 75 YEARS OF EUROPE’S COLLECTIVE SECURITY AND HUMAN RIGHTS SYSTEM was held at the historic setting of the eldest world’s Diplomatic Academy, that of Vienna, Austria. This gathering was organised by four partners; the International Institute for Middle East and Balkan Studies (IFIMES), Media Platform Modern Diplomacy, European Perspectives Scientific Journal, and Action Platform Culture for Peace, with the support of the Diplomatic Academy of Vienna.

In his highly absorbing keynote, Secretary General Dr. Kamel described the impact of the C-19 event as only amplifying the old issues and long-standing challenges within the Euro-Mediterranean theater. To this end, Excellency especially focused on the economic and environmental challenges faced by the Euro-MED. He recommended that sustainability and resilience should be at the core of the post-C-19 recovery, and gave an important piece of advice to European policymakers: if Europe is to become a global power, a positive engagement with its neighborhood – both east and south – will be of paramount importance. Hostilities and confrontation should be replaced by a decisive cooperation on the common future project. And such a project should include all EU/Europe neighbors without prejudices.  

Reflecting on the global impact of C-19, Excellency Kamel stated that the pandemic has pushed the world to a new era, and that the repercussions of this crisis will be extremely far-reaching – not least in terms of economic activity, which is set to dramatically decrease at the global level. As for the Euro-Mediterranean more specifically, the UfM’s Secretary General noted that the region’s existing elements of fragility – most notably the high levels of inequality and the pressing climate change emergency – are set to worsen as a result of the pandemic. To counter the ensuing negative effects, Dr. Kamel advised, resilience must be built through a holistic approach that promotes at the same time an environmental, social, and economic recovery throughout the whole Euro-Mediterranean region.

Secretary General Kamel also touched upon the economic impact of the C-19 in the Euro-Mediterranean region. This impact – he noted – has been markedly uneven, as countries that were more dependent on Asian supply chains, for instance, have been hit harder and faster than others. Starting from this observation, the UfM’s Secretary General delved into the debate about the current economic model and its typical long supply chains. While refusing frontal attacks to globalization as an outdated concept, Dr. Kamel suggested that Euro-Mediterranean countries should increase their resilience and work better to ensure the solidity of their supply chains – for instance though what he called a “proximization”, or regionalization, of these chains. On this issue –he noted– the UfM Secretariat is currently working with relevant partners, including the OECD, as to explore the potential to create regional supply chains – hoping that this could lead to tangible development gains on both shores of the Mediterranean.

Besides the oft-discussed economic issues, the Secretary General’s contribution also sought to highlight the importance of environmental considerations, which risk slipping at the bottom of the agenda in times of economic crisis. Dr. Kamel stressed that the climate crisis is a reality that the Euro-Mediterranean region must inevitably face. A report developed by a large group of scientists from several different countries, supported by both the UfM and the United Nations Environment Programme, has highlighted that the impact of climate change in the Euro-Mediterranean is set to be particularly significant – just to quote one statistic, the region is warming 20% faster than the rest of the world. Hence, Secretary General Kamel stressed, the region’s post-pandemic recovery must be more sustainable – more green, blue, and circular – with a focus on enhancing the resilience of societies on both shores of the Mediterranean.

In his concluding remarks, Mr. Kamel decided to stress the interconnectedness of the Euro-Mediterranean region. The European continent is tightly linked to its neighborhood, he noted, both to the east and to the south. Hence, the future of Europe as a relevant economic, political, and geopolitical power depends on how proactive and engaging it will be with its immediate neighborhood – Dr, Kamel said. As for Europe to be prosperous, its neighborhood should be resilient, mindful of the environment, and more economically integrated. At the UfM – Secretary-General assured audience – that is the aim that everyone is hoping, and working, for.

In order to make the gathering more meaningful, the four implementing partners along with many participants have decided to turn this event – a July conference into a lasting process. Named – Vienna Process: Common Future – One Europe, this initiative was largely welcomed as the right foundational step towards a longer-term projection that seeks to establish a permanent forum of periodic gatherings as a space for reflection on the common future by guarding the fundamentals of our European past.

As stated in the closing statement: “past the Brexit the EU Europe becomes smaller and more fragile, while the non-EU Europe grows more detached and disenfranchised”. The prone wish of the organisers and participants is to reverse that trend.  

To this end, the partners are already announced preparing the follow up event in Geneva for early October (to honour the 75th anniversary of the San Francisco Conference). Similar call for a conference comes from Barcelona, Spain which was a birthplace of the EU’s Barcelona Process on detrimental; the strategic Euro-MED dialogue.

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Political Impacts of a Second Wave of Covid-19: Looking at Past Health Crises

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Undoubtedly, a  significant number of  governmental reports, academic articles  and op-eds about the Covid-19 and its likely future impacts in the world societies and economies have already   been   published.   Though   useful   for   planning,   anyone   attempting   to   establish prospective post-pandemic scenarios should – above all – be aware that this effort is filled with uncertainty as the repercussions of any contagious diseases are always dynamic. Namely, its reliance on constant evolving factors, is causing persistent shifts in its impacts principally for those of economic and political nature.

With  this  thought  in  mind,  and  as  the  doubts  shrouding  a  possible  second  wave  of  this pandemic slowly  erode, it seems important to look at historical instances of uncontrollable transmission  of  disease  and  to  understand  how  deeply  it  can  politically  impact  human societies, albeit contextualizing the obvious differences brought by time and different social and technological backgrounds. Still, having these aspects in consideration, it should be noted the common denominator that the current pandemic has with other historical health emergencies: the absence of medical countermeasures that can truly eliminate the disease.

In fact, the failure to produce an “effective, no side effects” Covid-19 vaccine so far, led Governments to implement quarantines, which from the Black Plague to the SARS epidemic, proved to be of the one of the few historically effective methods to slow the spread of disease. A report, published by the WHO in 2006, characterized the use of quarantines in the SARS 2003  epidemic  to  be  “old  fashioned  and  labour  intensive”  although  effective  as  “these measures slowed the virus’ spread, and, in the end, contributed to its containment”. This lesson proves to be of particular importance in a time where the  economic and  social pressure to end lockdowns have succeeded in coercing Governments to ease the implemented containment measures, even if any positive outcomes of the latter are yet to be seen.

As stated by a report of the “Konrad Adenauer Center for International Relations and Security Studies”  (KACIRSS) on  the  diseases’ impact    on political  stability, “a  high level of virulent infectious diseases may even destabilize politically stable and economically strong countries, like European or North-American countries”, making relevant any effort of anticipating the reactions of the masses in the midst of a health emergency, so to contain any negative effects brought by it.

One of the most significant signs of political disruption caused by a pandemic event is the depletion of trust in elected leaders, as they seem unfit to tackle the challenges, which, if uncontained, may constitute as a prequel to a larger erosion of confidence in political institutions. This absence of trust leans on factors such as “high morbidity and mortality rates, a lack of medical knowledge and effective treatment options, and general unfamiliarity with the disease” that unchecked, could lead to higher “destabilizing effect of the disease as the population’s perceived (and real) risk increases.”

Case in point, as the plague in Athens, during the Peloponnesian War, took its toll on its population, historians reported a detrimental effect on  Pericles leadership and other elements of the Athenian society, leading to  anarchy and, ultimately, the  end of its democracy. Similar conclusions  could  be  drafted  from  the  Black  Plague,  which  had  a  significant  impact  on monarchical authority in Europe and  other surrounding regions.

Taking these historical episodes into considerations, as we witnessed statements of political leaders downplaying the full impact of Covid-19, solely to later advocate – sometimes  against scientific advice – a quick resumption of economic activity, it is important for these high dignitaries  to remember that an unprepared society  for  a second wave will likely  not be forgotten  by  its  voters.   Furthermore,   this  sort   of  impact  should  speak  volumes  for governments whose leaderships are near the end of their mandates or are based upon parliamentary coalitions that may no longer be viable within an unstable political context. Worse, in a time where social media and fake news are highly influential, this absence of political trust could be seen as an opportunity for populist political movements, as well as extremist groups, to gain momentum and harvest additional supporters for their causes. To this equation, we need to add profound  financial repercussions that the Covid-19 pandemic is expected to have on international economies and, consequently, in the population’s discontentment, considering possible signs of lockdown fatigue if a return to status quo ante is required.

Consequently, a second Covid-19 wave, converged with an economic downturn, could carry another political effect, namely in terms of a State’s potential political regime change. Already mentioned examples of how the Athens plague undermined its democracy or how the Black Plague may have impacted feudalism in Europe need to serve as a testimony to democratic leaderships of how disease infested societies, if unchecked, may provoke/accelerate structural modifications in political regimes. Hopefully, recent decisions taken by a Central European government, still  a  formal  democracy,  may  constitute  only  a  temporary  exception to the witnessed democratic progresses the world has seen during the past three decades.

Historical epidemic occurrences may also hold valuable lessons for the European Union (EU). Notwithstanding the obvious differences between the Catholic Church of the 14th century and the EU of today, both share the common denominator of being transnational entities with significant  political  influence  on  countries  in  Europe.  Much  has  been  written  on  the detrimental impact that the Black Plague had over the Catholic Church political influence in 14th century Europe, as the members of the clergy were unable to provide any answers to the needs of Europeans faced with rising casualties, causing a “decline in their confidence (…) of the institution of the Church”.

Less than seven centuries later,  polls published by the European Parliament’s Public Opinion Monitoring Unit clearly state that “In Spain, 90% of respondents consider that the EU is helping “a little” or “not at all” to resolve the situation caused by pandemic” while “88% of Italians feel that the other EU countries are not helping Italy and 79% think the same of the EU institutions. Still, a relative majority (42,6%) do not want to leave neither the EU nor the Eurozone”. Given these numbers, it is becoming increasingly discernible that citizens of some Covid-19 hardly stricken  countries  questioned  the  EU’s  lack  of  leadership  or  solidarity  to  support  their Member-States when in dire situations. Doubts could also be raised on the possible political effects of a second Covid-19 wave on the EU – Member-States relationship, if health and financial consequences remain unaddressed.

But even though the real impact of this coronavirus crisis on the Italians’ opinion towards EU remains to be seen, the  apologetic letter written by the President of the EU Commission, Ursula von der Leyen, in an attempt to justify the initial paralysis of the European institutions while staring at the Italy’s health system collapse, appears to be a good omen. Furthermore, the  EU  leaders  approval  of a  recovery fund to mitigate  the  deep  financial  and economic impacts of the pandemic are also vital steps, especially if the approved measures are proportionally beneficial to the affected Member-States and particularly their citizens, as otherwise a hypothetical second Covid-19 wave may prove to be more than just another obstacle in the path to Europe’s unity.

Finally,  considering  the  profound  international  impacts  of  Covid-19,  it  is  difficult  not  to envisage on how  terrorists might be inspired by the detrimental effects of disease on societies and how deadly pathogens could provide a significant boost for their propaganda necessities. Even though bioterrorism, and its contributing factors, has been substantially addressed by academia and official reports, it is still important to understand that several of the technical barriers preventing the terrorist use of pathogens have decreased over the last two decades, so new approaches are in dire need.

In  2015,  I  co-authored  an  article  with  Anne-Yolande  Bilala  that  addressed  the  possible beneficial effects brought by the implementation of a “Bioterrorism Prevention Initiative” for the mitigation of this particular threat. Regardless of any merits embedded in this proposal, it would be of crucial importance if initiatives with similar desiderata could see the light of day in a post Covid-19 security context, so to decrease any risks of nonstate actors producing, acquiring and/or disseminating biological agents.

The above mentioned historical events may also provide important lessons, in terms of a future pandemic preparedness, for Governments to grasp, the most notable being that Biodefense  needs to  become  a de  facto  priority, while  adopting  and investing in a more preventive posture towards biological menaces, so to anticipate emergencies of global and catastrophic nature. Case in point, regardless of the  billions of Euros invested on healthcare every year, “global postures remain  primarily response-driven and reactive to a dynamic and volatile  emerging  disease  landscape.  New  epidemics  are  often  met  with  an  emergency response, after-action reviews and a promise to rethink prevention.”

Serving as an additional testimony on the absence of structural changes over the last years, it is also important to remember the already mentioned WHO post-SARS report that concludes that  “communicable  diseases  had  been  given  insufficient  attention,  with  doctors  more interested in high-tech fields such as neurosurgery and molecular biology. Awareness levels were low and infection-control procedures had become slack. In sum, public-health systems were simply not ready for what happened.” A preventive posture to avoid the same scenario would entail, for example, improved synergies between health and military research facilities, and  a  substantial  increase  of  financial  resources  for  the  latter  institutions  as  well  for universities, research centers, and the private sector so to monitor and develop new solutions aiming to tackle emerging diseases.

Finally, the preventive posture could also result in the formalization of a dual-use for national industries. One of the most positive aspects emerging from this pandemic episode was the ability for some industries and services to adapt their assembly lines in order to produce ventilators, masks and other PPE production. Although very commendable, the majority of these  decisions  were ad hoc and solely  based  on goodwill. A  future  proactive/preventive approach, in which Biodefense is a strategic cornerstone, will likely require that local industries– either within a national or regional context – have a pre-designated role for future pandemic episodes.

This “dual-use” purpose would likely require that Governments leverage lessons learned from the current pandemic, in order to anticipate needs, and negotiate with local industries what their future roles could be in a posterior health crisis. Such negotiation would call for exceptional skills in terms of planning, besides constant updates, as some companies may go bankrupt or transfer their facilities to another country. Nonetheless using a long term perspective to define the blueprints for the role of the civil society in a pandemic scenario may prove to be a fruitful exercise, as, when necessary, societies will be better prepared for a next catastrophic biological event.

When looking back in History to find other examples of epidemics, one could argue that the dimension of human fatalities was much larger or that the available scientific know-how to deal with the latter did not give societies sufficient countermeasures to tackle the disease. Both present valid points, but more important than lethality rates is the threat perception of the affected populations, the de facto origin of political instability, which in an age where information instantly travels across the globe and when efficient medical countermeasures against Covid-19 are still lacking, tends to be even more palpable.

As political leadership in democracies has, over the years, become a little more than a voters’ expectations management exercise, political stability in a time of pandemics is likely to be more  dependent  on  how  fast governments  implement  mitigation  measures  coupled  with communication  transparency  by  leaderships  and the  fact-based  science  behind unpopular decisions, instead of finger pointing/social dividing speeches that, ultimately, will only lead to ghastlier public health scenarios and to a widespread of social turmoil.

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