The fourth period of chronologicl overlapping in Fogel's theory is 1990-Present. From one aspect it could be viewed as part of the 3rd Phase of the 3rdGA (1970-Present). From another aspect it could be considered as part of the 1st Phase of the 4thGA (1960-Present) A third aspect could view it as the beginnig of the 2nd Phase of the 4thGA (1990-Pres). Of some confusion here is that while Fogel doesnt seem to know when the 1st Phase of the 4thGA ends (i.e. 1960-Present), he does know when the 2nd Phase of the 4thGA begins (i.e. 1990-Present) We know that 1960 falls within the period of the New Frontier High (ca. 1946-1968). The years 1970-1990 spell out the 4thGA ca.1968-1986 and after 1986 we now have 2001 and a close to the Millenial Unraveling ca. 1986-2001 that S&H describe as a period of "Culture Wars...which opened with triumphant 'Morning in America' individualism, has thus far drifted toward pessimism. Personal confidence remains high, and fe national problems demand immediate action. But the public reflects darkly on growing violence and inciviity, widenig inequality, pervasive distrust of instittions and leaders, and a debased popular culture. People fear that the national consensus is splitting into competing 'values' camps." and the beginning of the 911 Crisis ca. 2001-2019(?). Again, according to Fogel, since 1990 or 1986 in my book, we had been in the 2nd Phase of the 4th GA which has witnessed an "Attack on materialist corruption ; rise of prolife, profamily, and media reform movements; campaign for more values-oriented school curriculum; expansion of tax revolt; attack on entitlements." (p.28) We are now on the shores of the actual war, the 911 Crisis ca. 2001-2019, the battle lines are drawn between the modernist holdovers from the 3rdGA and the rising tide of Fundamentalism that ultimately will become the dominant culture of the next high that will begin, if the 18 year turning patterns continue, around 2019. How long or short the high will be is determined by what will happen to post industrial societies with reference to their modes of production and reproduction. That is to say, if there is a dramatic drop in population during the present Crisis then the length of the next high could be lengthened. (more later) Copyright DMMcG

"The post-war period to 1973 was a golden age of economic development. The real GDP per-capita growth rate for western nations between 1950 and 1973 was almost double the peak annual growth-rate of the industrialising nations during the Industrial Revolution, while labour productivity's annual growth trebled.

The 1973 oil-price shock was the event that ended the golden age. Policymakers threw away Keynes's prescriptions to constrain "hot money" international capital flows and fix exchange rates." --Professor Paul Davidson is Holly Chair of Excellence in Political Economy, University of Tennessee


Given your analysis of "the Third Fossil Fuel Revolution Flop (i.e. Uranium)," and the analysis of the turning point of the "golden age" with "the 1973 oil-price shock," according to Professor Davidson; would it be safe to assume that America today--like it was in the post Klondike Gold Rush time--remains a slave to a dwindling means of economic renewal, Mr. McGuiness?

And is the "shock" felt by the reduction of these natural resources (gold causing the Panic of 1893 and oil, the "turning point" of the "golden age" 1973) analogous at all to one another, hence to the movement of the saeculum?

well Dr mcguiness, it looks like I've found the site. However interesting this site and/or books seem to be, I think I still need to read more of the books to actually comment on any parts of them. However I do feel some of the theories of these turnings may be a bit far fetched. It and your class have definetely opened my eyes to the possibilities and made me start to actually think more deeply into what the world may actually bring for us and how we could possibly change things. I am very interest in reading the book Praise for the 13th Generation. Of course this is my generation and is most likely why I find it intrigueing. Have you read this book and do you find it accurate? Nice having you in class and thanks for helping me to see things maybe in a different light with different possibilities and theories.There's alot to read in this website. It's been very interesting and enlighting.

_________________
marybs

<font size=-1>[ This Message was edited by: marymel on 2002-02-10 14:51 ]</font>

You have spoken of the spiritual deficit that is facing America today. You also speak of the battle between fundamentalism and modernism being the key to this current crisis. I am wondering where you see the spiritual void being filled from?

As Fogel has said, the "enthusiastic religions" have tended to lead the way in social and political change in the past. With the gaining popularity of enthusiastic churches, which could be considered fundamentalist, who fills the spiritual void? Who presents a viable marriage between science and religion that fills the void, as well as promoting modernism?

<font size=-1>[ This Message was edited by: erickl on 2002-02-10 20:10 ]</font>

I have discovered in my own research what I have found to be an archetypical example of a spiritual struggle between fundamentalism and modernism in the Roman-American Catholic Church. This struggle can be documented from at least the Hohenzollern High ca. 1871-1893 to the present 9-11 Crisis ca. 2001-2019(?). During the culturally fundamentalist Hohenzollern High, modernism, though counter cultural, was alive and well in American Roman Catholicism. The most visible modernist Catholics in the American heirarchy were Irish-Anericans and inluded hero archetype James Cardinal Gibbons of Baltimore, founding genius of the Catholic University of America; hero archetype John Keane, the first rector of the Catholic University and later Archbishop of Dubuque, Iowa; and hero archetype John Ireland, Archbishop of St.Paul/Minneapolis, Minnesota and founder of the University of St. Thomas and St. Paul Seminary, trough the patronage of the Protestant railroad magnate and hero archetype James J. Hill. The Hohenzollern High was a heady time for American Catholic modernism. Robert Cross, in his 1958 book, "The Emergence of Liberal Catholicism in America," wrote about this phenomena, and most of the quotations below are taken from this source. It was a time when Archbishop Ireland would say that American Catholics could "go forward, in one hand bearing the book of Christian Truth, and in the other the Constitution of the United States." (Cross p.78) Of course, there is a direct spiritual connection between the presidency of John F. Kennedy, during the New Fontier High ca.1871-1893, and the counter-cultural modernist Catholic culture during the Hohenzollern High ca. 1946-1968. This modernist culture reached its apex on two specific occassions during the high. The first of these ocurred during the 1960 election when Kennedy spoke to a convention of Baptist Ministers in Dallas TX (coincidently the last time he was in that city before that fateful day in November 1963). At the beginning of his speech Kennedy remarked that he was the Democratic party's nominee for the presedency of the United States who happened to be Catholic (this is a far cry from the case of Joseph Lieberman who was chosen as the VP candidate largely because he was Jewish). Of course, the second ocassion for a modernist apex during the "60's" was the Papacy of John XXIII and the convocation of the 2nd Vatican Council with its emphasis on eccumanism. The contemporary Catholic Church is currently experiencing a serious division between cultural modrnism and counter cultural fundamentalism. At the heart of the dispute there are two men. The first of these is the fundamentalist artist arhetype, Joseph Cardinal Ratzinger, head of the Doctrine of the Faith in Rome and John-Paul II's right hand man, while the second is the modernist artist archetype Rembert Weakland, Archbishop of Milwaukee. The dispute has come to center on liturgy. In an interview in Paris, Ratzinger said that, "The great danger for liturgy today, as for catechesis, is that its cosmic dimension has become foreign to our individualistic culture." ( The Catholic Messinger Vol 120 #2 1/17/02 p.1) Ratzinger has called for a return to the ancient custom of directing Church altars toward the East (Orientation), as a "radical expression of the liturgy's cosmic dimension." (ibid.) The Cardinal spoke about how liturgical practices have varied widely since the 2nd Vatican Council which permitted a simplification of rites to make the Mass more accessable and allowed non-European Churches to adapt to local cultures. Archbishop Weakland has pointed out that Cardinal Ratzinger, has indicated his agreement with the notion that the reforms following Vatican II did not follow the "intent" of the council. Thus, according to the Cardinal, "reform of the rform" (ibid) is needed in order to establish a more authentic continuity with Catholic tradition. In effect, notes Archbishop Weakland, this means allowing a return of some pre-conciliar theological ideas. Modernist Weakland calls the movement led by fundamentalist Ratzinger "restorationism." Weakland argues that the real motive behind restorationism is to correct doctrinal errors that its supporters assert to have appeared in the Church since Vatican II because of new liturgical practices. The Milwaukee Archbishop cited two examples: 1) A perception that there has been a loss of belief in the "real presence" of Christ in the Eucharist and 2) a blurring of priestly identity. Of course, the modernist Weakland is the spirital descendant of the counter-cultural modernists Ireland, Gibbons and Keane of the Hohenzollern High. But these ancient modernists being counter culturalist in an age of cultural fundamentalism had theirown problems with Rome. As I said ealier the Hohenzollern High was a heady time for counter cultral modernism in the American Cathoic Church and 1893 marked its symbollic apex. !893 was the year of Chicago's famous Columbian Exposition. It was a "World's Fair" designed to show the world how Chicago had risen phoenix-like out of the ashes of 1871 ( an icon that became part of the seal of the University of Chicago, also founded in 1893 by hero archetype Standard Oil magnate John D. Rockefeller). At the Fair, an important ecumenical religious meeting was held called the World Parliament of Religion. It was sponsored by the Unitarian Church and there were a number of Cathoics making presentations. Those Catholics in attendance represented the modernist counter cultural elements within the faith and, however, "at the Catholic meeting, presided over by Bishop Keane, speakers deplored Protestant msapprehensios that a meddling authoritarian clergy stood between a Catholic and his God. The Jesuit Father Thomas Sherman of St. Louis insisted that Catholicism enjoined every man to follow his own conscience. Even in those cases that it directly contradicted the instructions of the Pope." (Cross p. 67) But 1893 also marked the beginning of the end of culturally fundamentalist Rome's toleration of the conter culture modernists in the American Catholic Church. In that year, Archbishop Francesco Satolli was appointed Papal legate to the United States. This meant that the Pope would have more direct control over an American Church that was increasigly being viewed by the Vatican as heretical. In January 1899 the eighty year old prophet archetype Pope Leo XIII wrote a letter to modernist Cardinal Gibbons of Baltimore as "evidence of his good will." Central to this letter was Leo's condemnation of the "conviction that the Church, in order to convert outsiders, should be ready to modify its doctrines and disciplines to comport with the preferences of the age," and " the several errors he had mentioned," Leo said, "were grouped together and defended as "Americanism" by men who were, in effect, constructing a Catholicism far removed from the fait preserved in Rome." (Cross p.67) In 1903 when hero archetype fundamentalist Pius X became Pope, things moved from bad to worse for the counter cultural American modernist Catholics. As the contemporary cultural modernist Richard MCBrian says in his book "Lives of the Popes," Although Pius X was canonized a saint in 1954, his Pontificate stands as one of the most controversial in the modern Papacy. He assumed a negatively critical posture toward modern democratic governments and led a sometimes cruel and internecine campaign against Cathoilic theologians, biblical scholars, and historians ( lumping them all under the umbrella of mdernism)." (McBrian p.105) In 1907, as a result of the anti-Americanist and anti-modernist campaign, the old modernist "Gibbons found himself in the uncomfortable position of appearing to force the resignation of a scholar who, in full conscience and with priestly humlity, could not accept the decision of the biblical commission that Moses must be held to have been the main and inspired author of the Pentateuch." (Cross p.107) However, even though the modernists were under the gun through much of the spirital, cultural, and actual wars 1893-1946, their cause became cultural during the New Frontier High ca. 1946-1968. And as we already said this modernist victory would be archetypified in the election of John Kennedy, Pontificate of John XXIII and convocation of Vatican II. Now, as Fogel has pointed out, the future is fundamentalism. It is highly probable that the days of the modernists Ireland, Gibbons, Keane and Weakland are numbered and that the fundamentalist days of Leo XIII, Pius X, Cardinal Ratzinger and Pope John-Paul II are just over the horizon. (more later) Copyright DMMcG

I am still a little confused on the spiritual void theory also. Why exactly do you believe that we have this huge spriritual void to fill, and if we do not fill this void our world will be over? Do we need a leader to push this on us? And will our current leader be able to fufill this current void that we are exposed to? What are your suggestions on filling this void?

Dr McGuiness, you have presented a very interesting view on history which has opened my mind to a whole new way of viewing the world and my personal life. I am not sure on which point to comment as the whole idea still blows my mind away. I can say though that I am confused on how that paradigms relate to the orientalizations, how does it go from one into the next (how do you know it is going into an orientalization and not another paradigm?), how do they connect, and/or overlap? I have not read Fogel's book, but have read over this site and the reviews on Fogel's book which have helped me to relate most of the information presented to us in class. I am eager to see what the future has in store for us and hope it will not be as bleak as my gut feeling tells me it will. Thanks for my newfound knowledge on history and my newly expanded vocabulary.

This is a note to DDMcG-I still do not know exactly what a cosmology is. Is that just a term used to describe the overall picture for each aspect of the paradigmatic structure or is it an actual representation of what was happening during that particular time frame?

Which one is it-am I way off base for what that term should represent?

Both Fogel and McGloughlan consider the entire period after 1960 to the present as the 4thGA. Of course we can now see that the emerging 4thGA culture began as the counter-culture during the steady state high ca. 1946-1968. In one form it engaged in a spiritual war with the dominant culture between 1968 and 1986. In yet another form, it became associated with conservative right during the culture wars 1986-2001, if the past process maintains to the future, it will become central and perhaps even victorious during the actual war crisis 2001-2019(?) and become the Fundamentalist culture of the next steady state high 2019(?)-20??. According to Fogel, "The new religious revival is fueld by a revulsion with what believers see as the corruption of contemporary. Believers in the new religious revival are against sexual debauchery, against indulgence in alcohol, tobacco, gambling, and drugs, against gluttony, and against all other forms of self-indulgence that titilate the senses and destroy the soul. The leaders of the revival advocate piety and an ethic that extols individual responsibility, hard work, a simple life, and dedication to the family. They emphasize that, in order to resist the corruptions promoted by Satan and abetted by many persons in business and political life, individuals must dedicate themselves to God by embracing an unrelenting struggle for self purification. They call on their adherents to strive for a mystical experience that will cleanse them of sin and lead to spiritual rebirth. Spiritual rebirth is not just an intellectual concept; it is a profoundly felt, sensuous experience. The relgious excitement generated by the current revival has energized a number of movements, such as the assult on smoking and the campaigns against violence in the media and against sexual harassment in the workplace, that have a large, direct effect on political and business life." (p.18) In his 1981 book entitled "America Now," the noted anthropologist Marvin Harris said the followig, "In the 1960's theologians despairingly pondered the question of whether God was dead. By the 1970's, the United States was teeming with people claiming to have seen God alive, or to be living gods themselves. America's religious awakening involves more than a reaffirmed belief in an active, personal deity. The forms of awakening range from weekend encounter groups to murderous messianic prophets. No single term such as spiritual or religious properly characterizes the whole spectrum of this renaissance. As Theodore Roszak, one of the proponents of the new "religious consciousness" rightly suggests, we would have to concoct an unusable word such as "psycho-mystico- parascientific-spiritual- therapeutic" to do justice to the broad scope of all the new sects, movements, therapies, cults, and churches that began to appear toward the end of the 1960s. It would take a small telephone book just to list all the Swmis, Gurus, Sris, Bubas, Bawas, Yogis, Yogas, Maharishis, and Maharajis who began to find disciples in America, not to mention all the Jesus freaks, encounter groups, UFO cults, and the rest." (Harris p.142) But like Fogel, Harris agrees that " From the standpoint of impact on sociial and eonomic policy, numbers of believers and size of materal base the center of the Fourth(sic) Great Awakening, just like that of the previous Great Awakenings, lies squarely within the hstoric mainstream of American protestantism." (Harris p.157) (more later) Copyright DMMcG

Before I go on in my discission of the 4thGA I would like to place this important methodological point into the text. Fogel says, "The analytical framework I have employed is not of my invention. It has been richly developed by a number of outstanding scholars of religious, social,political, intellectual, and economic history. I have, however, modified that analysis by bringing the Great Awakenings framework of historians of religion into somewhat closer conjunction with the political eras framework of political scientists and historians and with the technological perspectives of the economic historians and biodemographers. It is now necessary to consider in more detail the clash produced by the most recent wave of changes in productive technology, the extremely severe jolt it has imparted to the prevailing culture, and the great difficulty in designing an adequate institutional respnse." (p. 43) (more later) DMMcG

In his 1974 book entitled "Cows, Pigs, Wars, and Witches:The Riddles of Culture," Marvin Harris talks about the Consciousness Revolution and the counter culture of the 4thGA, "After being branded as superstition and suffering years of ridicule, witchcraft has returned as a respectable source of titillation. Not only witchcraft, but all kinds of occult and mystical specialties, ranging from astrology to Zen including meditation, Hare Krishna, and the I Ching, an ancient Chinese system of magic. Catching the spirit of the times, a textbook titled "Modern Cultural Anthropology" recently won instant success by declaring: "Human freedom includes the freedom to believe." The unexpected resurgence of attitudes and theories long held to be incompatible with the expansion of Western science and technology is associated with the development of a lifestyle which has been given the name "counter culture." According to Theodore Roszak, one of the movement's adult prophets, counter-culture will save the world from the "myths of objective consciousness." It will "subvert the scientific world view" and substitute a new culture in which the "non-intellective capacities" will reign supreme. Charles A. Reich, anoter minor prophet of recent years, speaks of a millenial state of mind which he calls Consciousness III. To achieve Consciousness III is "to be deeply suspicious of logic, rationality, analysis, and of principles." In the lifestyle of the counter-culture, feelings, spontaneity, imagination are good; science, logic, objectivity are bad. Its members boast of fleeing "objectivity" as if from a place inhabited by plague. A central aspect of counter-culture is the belief that consciousness controls history. People are what goes on in their minds; to make them better, all you have to do is give them better ideas. Objective conditions count for little. The entire world is to be altered as a result of a "revolution in consciousness." All we need do to stop crime, end poverty, beautify cities, eliminate war, live i peace and harmony with ourselves and nature, is to open our minds to Consciousness III. "Consciousness is prior to structure... Te whole corporate state rests on nothing but consciousness." In the counter-culture, consciousness is simulated and made aware of ts untapped potential. Counter-culture people take journeys--"head trips"--to broaden their minds. They use pot, LSD, or mushrooms "to get their heads together." Tey rap, encounter, or chant in order to "freak out" with Jesus, Buddha, Mao Tse-tung. The aim is to express consciousness, demonstrate consciousness, alter consciousness, raise consciousness, expand consciousness--anything but objectify consciousness. To the Aquarian, mind-blown, stoned, freaked-out partisans of Consciousness III, reason is an invention of the military-industrial-complex. It should be "offed" like any other "pig." (more later) DMMcG

In Fogel's version of Awakenings, he found that the periods themselves have structural simlarities and differences. The four Awakenings studied by Fogel can be divided in half, with the 1st and 3rd (i.e modernism) and the 2nd and 4th (i.e. fundamentalism) linked together. As we have already seen, the 1stGA produced a modernist steady state culture during the Bonaparte High ca. 1801-1819. The 2ndGA produced a fundamentalist culture during the Hohenzollern steady state high ca. 1871-1893. The 3rdGA produced a modernist culture during the steady state of the New Frontier high ca. 1946-1968. And the 4thGA will, in all probability produce a fundamentalist culture during the next steady state high which possibly could begin as early as 2019(?). The 1st and 3rd GA's are linked together by the modernism of Philosophism and Science, while both anti-Enlightenment and anti-Science play a big role in the fundamentalism of the 2nd and 4th GA's. We have already seen anti-Enlightenment activity taking place in the struggle between "old lights" and "new lights" during the 1stGA. Many an "old light," like the King of England, was turned out by his congregation for being too well educated. In effect, to create an American Protestant Church (something that fundamentalist Popes were accusing the modernist American Catholics of doing during the 3rdGA i.e "constructing a Catholicism far removed from the faith preserved in Rome." Cross p.67). This atitude became counter-cultural to the modernist culture of the Bonaparte steady state high ca. 1801-1819. The first major fundamentalist challenges to Enlightened modernism came during the Spiritual Warfare of the Transcendental or 2ndGA ca. 1819-1837, the Cultural Warfare of the Romantic Unraveling ca. 1837-1857 (when Civil War heroes were made), and the Actual Warfare of the Nationalist Crisis 1857-1871. It was during the steady state of the Hohenzollern High ca.1871-1893 when "New Light" "Transcendental" "Romantic" "Nationalism" became cultural and was ready to be challenged by Scientific modernism during the 3rdGA ca. 1893-1912. As Fogel pointed out, Scientific modernism became the culture of the New Frontier steady state high ca. 1946-1968. This Scientific modernism was challenged by the anti-Scientific counter-culture of the 4thGA. Marvin Harris observed this attack on scientific objectivity first hand, and we read this in his descriptions of "Consciousness III" during the 4thGA. Fogel also notes this attack on science during the 4thGA, "Disilusionment with the virtues of technological change was symbolized by the publication of Rachel Carson's "Silent Spring" in 1962. "Silent Spring" poingnantly described the devastation of robins by the pesticide DDT,...Even science came under increasing assault. As Edward Shils, an acclaimed sociologist who taught at both Cambridge University and the University of Chicago, put it, the "adulatory enthusiasm for the potentialities of science, so widespread in the late 1940s, "has now[1974] turned a little sour." The mounting attack on science came, not from its old adversaries, the theologians, but from secular critics, who called into question the "value-free, objective, and rational ethic commonly thought to be inherent in...modern science." During the 1960s and 1970s, an increasing corps of critics saw scientists as "selfish," as "rushing wherever money is to be had," and as elitists" whose "claim that they need autonomy is only a demand for privilege."" (pp. 46&47) Early on some anti-scientists were focussing on the close ties between science and the implements of warfare. This became symbolized by the chemical known as Napalm, which had a horrific and well documented history in Vietnam. As a result the Dupont Co. became an object of derrision. Of course some were becoming nervous about the power of science and warfare after "the sin of Hiroshima and Nagasaki." (p.47) (more later) DMMcG

The advent of Earth Day in 1971 marked, in many ways, the beginning of an anti-science movement that created an image of the scientist as warrior or as polluter. Thus did the Romantic Naturalism of the environmental movement converge with an anti-war movement to create something, I call, The Third Fossil Fuel Revolution Flop of the New Frontier steady state high ca. 1946-1968. The fossil fuel in question was Uranim which turned out to be a big crack in Eisenhower's "Atoms for Peace" plan. As Fogel points out, "The most dramatic symbol of the growing disenchantment with science and technology was the rise of the movement against nuclear energy. During the 1960s and early 1970s, nuclear energy was so enthusiastically embraced as a new, clean, limitless source of energy that, by 1975, an eighth of all electricity in the United States was generated in nuclear plants. Nevertheless, the growing fear of nuclear war, the growing sense that this source of energy had been conceived in the sin of Hiroshima and Nagasaki and the testimony of some scientists that nuclear energy posed enormous potential hazards to life and health produced a movement so powerful that it brought further construction of nuclear energy plants to a screeching halt and even led to the abandonment of some facilities that had already been completed." (p.47) Our contemporary fossil fuel dependant econonomy is the result of five very specific changes in the mode of production. These changes are the so-called "2nd Agricultural Revolution" that began around 1600 during the Bourbon High ca. 1594-1625. This modernist type of "scientific farming" led to the Technolgical Revolution of the fundamentalist Hanoverian High ca. 1702-1727. Inventions and machinery led to the modernist first fossil fuel revolution of the Bonaparte High ca. 1801-1819. The first fossil fuel revolution in the form of railroads converged on Chicago during the fundamentalist 2nd fossil fuel revolution of the Hohenzollern High ca. 1871-1893. The impact of all four revolutions in the mode of energy production was felt during the modernist New Frontier High ca. 1946-1968 when it was felt that Atomic Energy production would do for the future what coal and oil had done in the past. As I have already shown this was not to be the case as nuclear energy production failed in the United States. The nuclear power failure was followed, during the 2ndGA, by the collapse of the American manufacturing economy as the blue collar workforce of 1968 became transformed into the white and pink collar workforce of 1986. To be sure the collapse of the atomic energy movement was not without cause. By the early 1980s acid rain had damaged one third of the forests of West Germany, including the famous Black Forest of the southwest. Water pollution was a major problem from the Rhine to the Mediterranean to the Black Sea. It was during much of the 1970s and 1980s that environmental concerns focused on the difficult question of nuclear power, which solved certain environmental problems while posing the risk of still more serious ones. By the 1990s the West's greatest proponent of nuclear power was France, which was getting 80 percent of its electricity from nuclear plants and was striving for 100 percent, whereas in the United States and Britain the comparable figure was only 20 percent--and shrinking. The French could boast that they had experienced no major safety problems and that by using nuclear power they were avoiding hazards associated with other fossil fuels, from acid rain to global warming. In much of Europe, however, there was a decisive movement away from nuclear power, even before the Soviet nuclear power accident at Chernobyl in 1986. In Germany the Green political party led demonstrations in 1977 that forced the government drastically to decrease its plans for nuclear power altogether in 1978, and this was before a nuclear disaster was narrowly averted at Three Mile Island Pennsylvania in 1979. Indeed I have long held that the two major disasters of 1986--Chernobyl and the Challenger--put the power and progress of science and technology to the test and this change of mood had a similar chilling effect to the sinking of the Titanic at the onset of the New Freedom Unraveling in 1912. But, of course, modernist science emerged victorious out of the Culture Wars 1912-1929 and this victory was archetypified during the "Scopes Monkey Trial." But the fundamentalist-modernist debate over scientific evolution versus the biblical account continued to rage since its origins in 1859, when Charles Darwin published his controversial book. (more later) DMMcG

According to Fogel,"The Fourth Great Awakening did not spring full-blown, like Athena from the head of Zeus. The Fourth Great Awakening evolved gradually out of the technological changes that disrupted the prvailing culture and out of the repeated efforts to adjust institutins to radically new modes of production and consumption." (p.84) Marvin Harris also saw the 4thGA as resulting from a "...cultural crisis ...as a response to the growth of bureaucracy and oligopoly, and to changes in the nature of work, and in the composition of the labor force...since the end of World War II, the United States has become a bureaucratized and oligopolized country, oriented more to people-processing and information-processing than to the production of goods. What was once a decentralized manufacturing society has become a centralized service and information-processing society. And equally important, what was once a society where women stayed home to work has become a society where women leave home to work...Why did America's decentralized, individualistic, free-enterprise, goods-producing econoy turn into a centralized,regulated, bureaucratized service-and-information-producing economy? (America Now pp.166-167) (more later) DMMcG

As we have already seen, the period when the "modernist" 3rdGA culture and the 4thGA counter-culture met for the first time was during the New Frontier steady state high ca. 1946-1968. Fogel describes this meeting as one between "modernist" and "postmodernist" "egalitarian agendas." And that " the agenda for egalitarian policies that has dominated reform movements for most of the past century--what I call the modernist egaltarian agenda--was based on material redistribution. The critical aspect of the postmodern egalitarian agenda is not the distribution of money income, or food, or shelter, or consumer durables. Although there are still glaring inadequacies in the distribution of material commodities that must be addressed, the most intractable maldistribution in rich countries such as the United States are in the realm of spiritual or immaterial assets." (p.2) For Fogel, addressing this maldistribution of "spiritual assets" for the purpose of "self-realization" is what the spiritual, cultural and actual warfare of the 4thGA is all about. Of course the "modernist egalitarian agenda" of the 3rdGA was culturally crystalized during the New Frontier high. Its "key concepts" had been evolving since the beginning of the of the Unitarian Awakening (i.e 3rdGA) in 1893 and "were relativism, pragmatism, historicism, cultural organicism, and creative intelligence." (McLoughlan p. 153) Its major proponents were the like of prophet archetypes Oliver Wendell Holmes, Asa Gray and Henry Ward Beecher, nomad archetypes John Bascom, Frederic D. Huntington,and Albrechct Ritschil, hero archetypes Louis Brandies, Frank Lester Ward, Washington Gladden, John Dewey, Thorstein Veblin, Richard T. Ely, John Bates Clark, Lyman Abbott, John Fiske, Graham Taylor, Simon N. Patten, Henry Carter Adams, Henry Codman Potter, Friedrich Schleiermacher, and Edmund James ( many trained in German graduate schools and counter-cultural and in midlife during the culturally fundamentalist Hohenzollern steady state high ca. 1871-1893 and elders during 3rdGA), Artist archetpes Jane Addams, Lilian Wald, Herbert Croly, George Herron, Walter Rauschenbusch, Frederic C. Howe, Lincoln Steffens, E.A. Ross,Alfred North Whitehead, and Charles Stelzle, (counter-cultural young adults during the culturally fundamentalist Hohenzollern High, midlife during the Unitarian (i.e. 3rdGA) Awakening and elders during New Freedom Unravelling ca. 1912-1929), and prophet archetypes Walter Lippman, Harry Emerson Fosdick, and Jesse H. Jones (children during the culturally fundamentalist Hohenzollern High, young adults during 3rdGA, midlife during New Freedom Unraveling, and elders during New Deal Crisis). Its values were "efficiency, integration, systemization, regularization and professionalization." (ibid.)
These concepts and values were underwritten by a belief in the linear progress science and technology and counter culturally nurtured during the entire 2ndGA and especially during the culturally fundamentalist Hohenzollern High. In a 1974 article William McLoughlin described "America's Third Great Awakening is that generally associated with the social gospel and progressive movements ( though more properly it would also include the Darwinian controversy, the debates over the higher criticism of the Bible, the prophecy and Bible conference movement, the revivals of Moody and Sunday, the birth of fundamentalism, the rise of the Adventists, Pentacostal, and Holiness movements to major importance). The ecclesiastical function of the revivalist spirit of this awakening was to turn the churches inside out, to transform them from introverted soul-saving to extroverted social action. In order to save themselves, to manifest their purpose and role in this world, the churches had to stop being self-congratulatory waiting rooms for the saved and go out and preach the social message of Jesus to "capital and labor.""(McLoughlan 1974 p.217) (more later) DMMcG

Fogel, of course, sees all of the awakening constructs in American history through the lens of Protestantism in general and Calvinism in particular. He sees the religious ferment of the 4thGa in an optimistic and ideological way, "Recognition of a Fourth Great Awakening emerged toward the end of the 1970s, when the growth of the religious Right first began to receive wide notice and a variety of commentators began to debate the scope and significance of the movement. Such concerns were reflected in the focus on born-again Cristians in the Princeton-GalLup religious surveys of 1978, 1982, and 1988. Some historians of religion tended to identify the Fourth Awakening more with religious innovators on the Left than with those on the Right, emphasizing theologies that seeme to provide an ideological foundation for the civil rights, peace, and women's rights protest movements of the 1960s and 1970s. The rising popularity of Zen Buddhism, the various meditation cults, civil religion, naturalistic religions, and postmodernist literary theory all gave testmony to a loss of faith in the progessive modernism of the Third Great Awakening and the desire for alternative faiths...By the early 1980s. however, after Ronald Reagan's election as president, but especially after 1984, when the Moral Majority began to emerge as a religios and political juggernaut, the religious Right became the central focus in discussions of the new revivalism. Both scholars of religion and the media began publishing extensive analysis, documenting the stagnation of the mainline churches as well as the vigorous growth of neoevangelicalism. The spectacular successes of enthusiastic religionists throughout Latin America, but especially in Mexico, Guatemala, Brazil, Chile, and Argentina, where between 10 and 40 percent of the population had converted to enthusiastic Protestantism, also helped promote confidence among the evangelists in North American cities." (p.31) Of course Marvin Harris and others have noted other "spiritual" movements during the 4thGA and Harris expresses a less optimistic and materialist scenario. "It should be clear by now why I think it is incorrect to portray America's religious and spiritual ferment as a disembodied search for religious meaning. In the evangelical Protestant churches..., worldly means to spiritual salvation tend to become ends in themselves. And however unpalitable it may seem, Ponzi schemes, pyramid clubs, and racetrack gambling are as much a part of America's Fourth(sic) Great Awakening as meditation, prayer, and faith...No one knows where the road that elevates faith over reason will take America. But can it be too early to warn of the dangers that lie in theocracy." (AN p. 165) (more later) DMMcG

During both the spiritual and cultural warfare periods of the 4thGA in America ca 1968-2001, there has been a growing acceptance of non-Western ideological and subjective ways of knowing. That is to say, an adoption of "Oriental" belief sytems of East, Central and West Asia (to which Judeo-Christianity owes its origins). At the same time, in the academic community, there has been a general rejection of the scientific way of knowing both nature and culture. "Counter-culture depicts the turning away from the scientific study of lifestyles and history as if it were a departure from some deeply ingrained pattern. But even among so-called behavioral and social scientists, the prevailing form of knowledge is not and never has been what the counter-culture says it is. How can anyone react to an overdose of the science of lifetyles when the science of lifestyles insists that...cultural(sic)..."riddles"... have no scientific explanation? Extensive "objectification" in the study of lifestyle phenomena is nothing but a myth of the social dreamwork of the counter-culture. The prevailing consciousness among the majority of professionals concerned with explaining lifestyle phenomena is virtually indistinguishable from Consciousness III." (Harris CPW&W p. 255) In 1996 the late Carl Sagen wrote one of his final books entitled "The Demon Haunted World." In this book Sagen said, "the values of science and the values of democracy are concordant and in many ways indistinguishable. Science and democracy began--in their civilized incarnations--in the same time and place, Greece in the 7th and 6th century B.C. Science confers powr on anyone who takes the trouble to learn it..science thrives on, indeed requires, the free exchange of ideas; its values are antithetical to secrecy. Science holds to no special vantage points or privileged positions. Both science and democracy encourage unconventional opinions and vigorous debate. Both demand adequate reason, coherent argument, and rigorous standards of evidence and honesty. Science is a way to call the bluff of those who only pretend to knowledge. It is a bulwark against mysticism, against superstition, against religion misapplied to where it has no business being. If we're true to its values, it can tell us when we're being lied to. It provides a mid-course correction to our mistakes. The more widespread its language, rules and methods, the better cnance we have of preserving what Thomas Jefferson and his colleagues had in mind. But democracy can also be subverted more thoroughly throgh the products of science than any pre-industrial demagogue ever dreamed." ( DHW p.156) While Fogel is undoubtedly right in saying that Calvinist fudamentalism is forming our future, there are many who do not share his optimism. (more later) DMMcG

Nothing differentiates one reaserch strategy from another more than the way they account for causation. The two major divisions in these strategies to explain cause are the ideological and the materialistic. Dr. Fogel's researh tends to the former while the researches of Dr. Harris tends toward the latter. This, of course, accounts for the optimistic tone of Fogel's text while Harris' views are more pessemistic. Of course Fogel is an economist while Harris is an anthropologist. The form of Fogel's ideology tends to the academic, humanistic and anthropocentric. It sees the human mind as the central causitive principle and the mind of God as the central creative principle. Harris places the scientic method as the centerpiece of his understanding of cause. Nowhere are these different understandings of causation better illustrated than in their contrasting views of the so-called agricultural and industrial revolutions. For Fogel, the age of agriculture was the result of several voyages of intellectual discovery, while for Harris the age was a result of a series of intensifications and depletions at the interface between the modes of producion and reproduction and ecological variables. "Over the ages," Fogel says,"humankind discovered that..." agriculture was a "...technology of food production so superior..." that it became "...possible to release about 10 percent of the labor force from the direct production of food..." and this release gave "...rise to the first cities..." and the discovery of urbaniztion led to "...the discovery of a harness to hitch the plow to an ox..." and then "...the discovery of a harness that could hitch the plow to a horse "...and then apparently it took some time "...for someone to think up the horse collar..." and eventually this led to the discovery of "...the modern gangplow..." that was "...but one of the numerous technological advances made during the Second Agricultural Revolution, which began about A.D. 1600..." (i.e. during the modernist Bourbon steady state high ca.1594-1625) which led to the discovery of "...more prolific seeds, better rotation of crops, and improvement in planting and cultivation techniques..." and this led to "...new technological breakthroughs after 1700..." (i.e. during the fundamentalist Hanoverian steady state high ca. 1702-1727) that "... gave rise to what economists call modern economic growth, which has provided many boons for society but is also responsible for many of the cultural and political crises of our time." (pp.49-51) Harris describes the process this way. " It is reproductive pressure...that accounts for the recurrent tendency of pre-state societies to intensify production as a means of protecting or enhancing general living standards. Were it not for the severe costs involved in contoling reproduction, our species might have remained forever organized into small, relatively peaceful, egalitarian bands of hunter collectors. But the lack of effective and benign methods of population control rendered this mode of life unstable. Reproductive pressures predisposed our stone-age ancestors to resort to intensification as a response to declining numbers of big game animals caused by climatic changes at the end of the last ice age. Intensification of the hunting and collecting mode of production in turn set the stage for the adoption of agriculture, which led in turn to heightened competition among groups, an inrease in warfare, and the evolution of the state..." (Cannibals and Kings p. 7) People don't change because they want to people change because thay have to. And by the way the evolution of the horse accounts for its use by humans. The horse was domesticated by Indo-European speakers sometime around 3000 B.C. in the area of Ukraine. At that time the horse was very small and could not be used as either a beast of burden or traction animal. By the 18th century B.C. the horse had been bred to such an extent that two of them could draw a light war chariot containing two small humans (i.e the Hittites, Mycenaens, Mitanni, Kassites, Hyksos and New Kingdom Egyptians. By the time of the Assyrian Empire the horse was big enough to be ridden by a cavalryman. The horse continued to evolve using artificial selection by humans into the 8th century A.D. Arabian Stalion and Merovingian plowhorse. These two evolutionary equines and their riders met at Tours-Poitiers in 732. In addition the 10 percent of the labor force that Fogel described as being released from the production of food became a police-military-priestly-managerial elite that held their jobs in support of "big-men" who taught their underlings to kneel,bow, kow tow and grovel. (more later) DMMcG

Those series of events that most scholars call the "agricultural revolution," many now call the "big game overkill." Thus they see the process in a more negative light as an ecological catastrophe rather than as a "good idea." I have already said that the event that most scholars see as the "industrial revolution" is in fact a series of connected events having to do with specific changes in the mode of production of energy from the modernist Bourbon steady state high ca. 1594-1625 to the modernist New Frontier steady state high ca 1946-1968. The three most significant of these changes in energy production were the fossil fuel revolutions of the modernist Bonaparte steady state High ca.1801-1819 (coal/steam engine), the fundamentalst Hohenzollern steady state High ca. 1871-1893 (oil/internal combustion engine) and the modernist New Frontier steady state High ca. 1946-1968 (uranium/nuclear reactors). Marvin Harris says of this process, "All rapidly intensifying systems of production, whether they be socialist, capitalist, hydraulic, neolithic, or paleolthic, face a common dilemma. The increment in energy invested per unit time in production will inevitably overburden the self-renewing, self-cleansing, self-generating capacities of the ecosystem. Regardless of which mode of production is involved, there is only one means of avoiding the catastrohic cosequences of declinig efficiencies: to shift to more efficient technologies. For the past 500 years Western scientific technology has been competing against the most rapidly and relentlessly intensyfying systems of production in the history of our species. Thanks to science and engineering, the average standard of living in te industrial nations is higher than at any time in the past. This fact, more than any other, bolsters our faith that progress is inevitable--a faith, incidently, shared as much by the Comintern as by the U.S. Chamber of Commerce. What I want to emphasize here is that the rise in living standards began only 150 years ago, while the race between rapid technological change and intensification has been going on for 500 years. During most of the post-feudal epoch, living standards hovered close to pauperdom and frequently fell to unprecedented depths despite the introduction of an unbroken series of ingenious labor-saving machines. As Richard Wilkinson has shown, all the important technological changes introduced into England between the..." Habsburg High ca. 1492-1517 and...the Bonaparte High ca. 1801-1819 "...were made under duress and in response either to resource shortages or to population growth and relentless reproductive pressures. Behind the whole process was an increasingly acute scarcity of agricultural land which forced people into manufacturing and town-based means of making their livelihood. The periods of greastest technological innovations were those of greatest population increase, highest cost of living, and greatest amout of suffering among the poor. During the sixteenth century, when population soard upward again for the first time since the Black Death, mining and manufacturing grew as fast as during the industrial revolution of the eighteenth century. Brass-makng, and metal trades flourished. The iron industry entered the phase of mass production as it passed from small forges to large blast furnaces. Glass-making, salt-boiling, brewing, and brick-making all underwent rapid expansion and intensification. The English ceased to export raw wool and turned to the manufacture of finished cloth. But England's forests could not support the enormos increase in the consumption of wood and charcoal for construction and fuel. To relieve the great seventeenth-century
"timber famine," coal mining was intensified. To get at the coal, miners dug deeper shafts, which puy the mines below the water level. To get the water out, they dug drains into the hillsides. When the mine got too deep for such drains, they tied harnessing horses to lift pumps, then water wheels, and finally steam vacuum pumps. Meanwhile, most mills continued to be run on water power. As land became scarcer, the price of wool rose. Soon it became cheaper to import cotton from India than to raise sheep in England. To run the cotton mills more water power was needed. But good water wheel sites soon became scarce. Then and then only did Watt and Boulton design the first steam engine intended to produce rotary mtion for spinning machines. As manufacture expanded, the volume of trade increased. Pack animals could no longer bear the loads. Merchants increased their use of wagons and carts. But the wheels tore up the roads, dug pits in them, turned them into quagmires. So companies were formed to provide alternative forms of transport. They built networks of canals and experimented with horse-drawn railways. Large numbers of animals were needed to haul the canal boats and pull the wagons and carts, but arable land available for growing hay kept shrinking. Soon the cost of feeding hay to horses exceeded the cost of feeding coal to locomotives. Then and only then--in 1830..." during the Transcendental or 2ndGA ca. 1819-1837 "...--did the age of the steam locomotive begin. In Wilkinson's words, all of this was "essentially an attempt to keep abreast of the growing difficulties of production encountered by an expanding society." At no point prior to 1830 did the technology that was being shaped by the cunning force of some of the greatest minds in England ever really get ahed of the systems's voracious appetite for natural resources. And 500 years after the Black Death the poverty and misery of Englsh working classes remained essentially unchanged. Conventional assesments of the standard of living in the eighteenth century paint a rosier picture by concentrating on the growth of an urban middle-class. No doubt the middle-class grew steadily in absolute numbers from 1500 on, but it did not constitute a significant percentage of the European population before..." the fundamentalist Hohenzollern high ca. 1871-1893 during "... the third quarter of the nineteenth century. The distribution of wealth before then closely resembled the situation in many contemporay underdeveloped countries. One could easily have been deceived by the bustle and civic amenities of eighteenth-century London or Paris, just as one can easily be deceived today by the skyscrapers in Mexico City or Bombay. But beneath the glitter enjoyed by 10 percent of the population, there was only bare subsistence and misery for the remaining 90 percent." (Harris C&K pp.271-274) (more later) DMMcG

So we can see hoe Fogel's 10 percent of the population who were "released" from the direct production of food (i.e. the police-military-managerial-elite) when agriculture became that "...techology of food production so superior..." that it gave "...rise to the first cities," (p.49) have now become that "...remaining 90 percent...","...beneath the glitter enjoyed by 10 percent of the population..." (C&K p.274). But Fogel's vision of the victories that will be won by cultural fundamentalism and crystalized during the Next High ca. 2019(?)-20?? are very optimstic indeed. This optimism is grounded in Fogel's belief that "The return to the principle of equality of opportunity..." is the "...touchstone of egalitarian progress..." and that "spiritual capital..." will become "...the crux of the quest for self-realization" (p.236). According to Fogel, the benifits obtained by the 4thGA will be a longer life expetancy, "Lifelong good health," food will become more abundant, "Clothing and housing are also likely to become better..." In addition Fogel says that "...people will become more educated..." and that, "Jobs are likely to become better paying and more flexible." He also says that in this neoAmerican Utopia, "Opportunities for ethnic and racial minorities are likely to increase..." and that "Women are likely to break through glass ceilings..." and that there will be "Major reductions in inequality among nations over the next half century." Fogel also argues that "The traditional family is likely to become stronger" as a consequence of "The cultural effect of the family ethic of the Fourth Great Awakening, which emphasizes the bearing and rearing of children." (p.239) Now Fogel himself suggests that this optimism stems from the 2ndGA which culturally crystalized during the fundamentalist Hohenzollern steady state High ca. 1871-1893. Theologian Rodney Clapp says in his book "Familes at the Crossroads," "...what evangelicals call the "traditional family" is in fact the bourgeois or middle-class family, which rose to dominance in the nineteenth century --not accidentaly alongside capitalism and, a little later, American the ascendant world power. In this sense the typical evangelical account is accurate in linking family, free enterprise and "traditional" values. And it correctly suggests that changes in this taditional family portend changes--profound, disquieting changes--" (F@C p.11) Of course in opposition to Fogel's optimism Clapp goes on to say that this view of family is largely "sentimental" and a product of nineteenth century Romance. Also Clapp observes, "Capitalism, born in modernity, thrives on the hope of liitless economic growth. And historian Christopher Lasch has argued that the central modern myth was the myth of progress: even it there is no heaven above, life here on earth will get infinitely better and better..." but, "...The economy seems to have peaked, and for the first time in American history a generation of youth anticipates not being materially better off than their parents" (F@C p.111). Marvin Harris amplifies this observation when he says, "No one can deny tat we are better off today than were our great-grandparents in the last century. And no one can deny that science and technology have helped to improve the diet, health, longevity, and creature comforts of hundreds of millions of people. In matters such as contraception, security against natural calamities, and ease of transportation and communications, we have obviously surpassed even the most affluent of earlier societies. The question uppermost in my mind is not whether the gains of the last 150 years are real, but whether they are permanent. Can the recent industrial cornucopa be looked upon as the tip of a single continuously rising curve of material and spiritual uplift or is it the latest bubble-like protuberance on a curve that slopes down as often as it slopes up? I think the second view is mre in accord with the evidence and explanatory principles of modern anthropology" (C&K p.xii). (more later) DMMcG

Between the years 1968 and 1986, that is to say during the spiritual warfare phase of the 4thGA (New Age Awakening), the United States witnessed the end of its phase of industrial revolution. This phase of collapse followed the 3rd fossil fuel revolution flop of the New Frontier steady state high ca. 1946-1968. Most characteristic of the industrial collapse was the change in both the nature of work and the nature of the workforce, during the period. As Fogel says, There has been a dramatic shift from industry (manufacturing, transportation, utilities, constuction, and mining), where economies of scale are marked, to services (trade,finance,insurance, health care, entertainment, and government), where small firms are often the most dynamic." He goes on to say that "the share of the labor force working in industry declined from 44 percent in 1920, to 24 percent in 1994..." and that..."the share of the labor force in services has increased from 38 percent in 1920 to 66 percent in 1994, and it is expected that the services share will reach over 70 percent during the current decade." (p.183) Thus, during the 4thGA Americans had moved from being producers to being managers of wealth. Indeed the fastest growing part of academia has been in the area of Business and Management; these days we manage everything from money to medicine. This change in work reflected an attempt to maintain consumption at the levels of the New Frontier High when the sole male blue collar worker was able to achieve the "American Dream" singlehandedly for his "traditional family." In order to continue those levels of consumption, two wage earners from each family became the norm in the new "white and pink collar" labor force. Reproductive pressures pressed hard on the family economic unit and the first element discarded were children with the net result being that "DINC" (i.e. double-income-no-kids) became the fastest growing income tax filling status. This fact partly accounts for the radically changed sexual atitudes during the period. Of course those nomad archetypes born during the 4thGA have the distinction of being the most aborted generation in history. This was the time when women came out of the kitchen (and nursery) and "gays" came out of the closet. It was the era of the "pill," the "IUD," "sex for joy," and "make love not (children) war." Yet all of these attempts to control reproduction came to naught as population continued to increase. However, this time population increase was not simply due to natural increases due to birth or immigration. This time there was an unprecidented increase in lifespan. So, at the same time our energy and industrial production was in decline reproductive pressures were mounting because people were living longer. As Fogel reports, "The emerging egalitarian crises arises from the fact that people are living much longer than they did in 1900 and that life spans will likely to increase for the foreseeable future..."( p. 177) and that "...The growth of the elderly population has given rise to the problem of intergenerational equity, which now looms as a barrier to the self-realization of both older and younger cohorts and which threatens to become the most divisive issue of the era that is unfolding. Intergenerational equity involves not only the assurance of appropriate standards of living at different stages in the life cycle but also the assurance that one generation will not be made to suffer a disproportionate share of the burden of financing a lifetime of self-realization." (p.179) Of course, both the nomad archetype geneation X and hero archetype millenials already face an unprecidented burden of financing a lifetime of self-realization for elderly hero, artist and prophet archetypes, that they themselves will never see. Fogel recognizes this problem when he says,"...the average age at which people enter the labor force is about five years older today than it was in 1880..the average period of retirement for those who live to age sixty-five is about fifteen years longer today than it was in 1880. A century ago, 92 percent of American males aged sixty to sixty-four were in the labor force. Now, only about 50 percent of this age group is still in the labor force; the other 50 percent are retired. Male retirement rates have recently increased in the age group fifty-five to fifty-nine. Once hardly 3 percent, these rates are now up to 15 percent and still increasing rapidly." (p.188) For these retirees it would appear that the agenda of creating the kingdom of God on earth envisioned by devotees of the 3rd GA has been reached. But, according to Fogel there is a huge spiritual deficit that is "...due in part to the glorification of hedonistic impulses and instant gratification of hedonistic impulses and instant gratification by the media and advertising; this has diverted many children and adollescents from the quest for self-realization.." and "...Unlike the reform agenda of the Third Great Awakening, that of the Fourth emphasizes the spiritual needs of life in a country where even the poor are materially rich by standards prevailing a century ago and where many of those who are materially rich are spiritually deprived." (p.177) (more later) DMMcG

The idea of a "spiritual deprivation" in a country where "the poor are materially rich" smaks a bit of the ideological position that antropologists call "spiritualizing the plight of the poor." Marvin Harris describes this technique in his 1979 book entitled "Cultural Materialism: The Stuggle for a Science of Culture." "The demystification of the world religions begins with this simple fact : Confucianism, Taoism, Buddhism, Hinduism, Christianity, and Islam prospered because the ruling elites who invented or co-opted them benefited materially from them. By spiritualizing the plight of the poor, these world religions unburdened the ruling class of the obligation of providing material remedies for poverty. By proclaiming the sacredness of human life and the virtue of compassion toward the humble and weak, they lowered the cost of internal law and order. At the same time, by convincing enemy populatins that the purpose of the state was to spread civilization and a higher moral code, they substantially lowered the cost of imperial conquest" (Harris CM p.110). Fogel speaks of atitdes about poverty during the 2ndGA which was "...concerned with unraveling the complex interrelations between the experience of and beliefs about poverty and how they affected its definition, the explanation of its existence, and the obligations of the redeemed toward the poor" (p.85). (more later) DMMcG

According to Fogel, the problems addressed by the counter-cultural modernist devotees of the 3rdGA began most notably during its "Spiritual Warfare" phase ca. 1893-1912 and were born "...from the shock of rapid urbanization, the destruction of small business by competition from industrial giants, the massive destitution created by the prolonged unemployment of up to one-quarter of prime-aged workers, the disappearance of the frontier as a safety valve for urban unemployment and poverty, or the undernutrition and premature death of the great majority of urban workers and their family members." And Fogel goes on to say that the problems faced by devotees of te 4thGA "...are to a large extent the product of the solutions to...problems achieved by a combination of economic growth and the success of the reforms advocated by the Social Gospelers, their allies and their successors" (p.177). For Fogel, the material successes of the modernist 3rdGA have led to the problem of 'spiritual deprivation." And it is the problem of "spiritual deprivation" that is being addressed by the Fundamentalism of the 4thGA. The potential for spiritual and cultural warfare between the modernist agenda of the 3rdGA and 4thGA Fundamentalism had already begun to manifest itself during the New Frontier steady state high ca. 1946-1968. According to William McLoughlin, it was during the 1950s and 1960s that "...many journalists and social critics found signs that a new awakening was at hand, but they found them at first in the older symbols of revivalism. Protestant evengelists like Billy Graham, Oral Roberts, and Katheryn Kuhlmen resurrected the tradition of mass revivalism in the cities, while Catholics like Monsignor Fulton J. Sheen and Jews like Rabbi Joshua Liebman aroused tremendous popular response within their faiths. Revivalism seemed more ecumenical but not esentially different. What did not fit the old pattern was the new interest in Zen Buddhism, magic, astrology, satanism, and the occult..." (McL pp. 6-7). Of course things Oriental as part of Awakenings are not unique to the 4thGA. To the extent that Christianity is an Oriental religion, whose origin is West Asia, then all Awakenings of the Euro-American paradigm have an Oriental dimension. But Orientalization was already a part of the culturalist agenda of the modernist 3rdGA and part of which archetypically manifested itself at Chicago's Columbian Exposition of 1893 and its "World Parliament of Religions" and its so-called "Ethnography Exhibits." The Exposition itself was intended to be a showcase of the Age of Progress that was the fundamentalist Hohenzollern steady state High ca. 1871-1893. The Fair also reflected a shift of social control that had been going on in America since the Civil War from government to big business. It also reflected a shift in American society from being one primarily led by producers to one, using Thorstein Veblin's phrase, of "conspicuous consumption." Central to the Exposition was the belief that the Fair ought to be like a "great unversity," a place for learning and enrichment. Americans of the Hohenzollern High were avid "improvers." Improvement was a favorite Victorian word along with "progress" and both were amply demonstrated at the Fair. Walter Besant writing in the September 1893 edition of Cosmopolitan said, "the World Fair, in short, is another addition, the latest and most complete, and by far the best illustrated, of an Ecumenical Encyclopedia published in one enormous volume. An advertisement for the Family Dormitory Hotel in Chicago said that "the World's Fair has proven a great, big school, where people come like children to learn, to see with eyes, and to hear with ears anointed, all the glory that God has put into the mind of man to bring about. There were two major events of global and cultural significance at the Exposition. The first of these was the so-called "Ethnography Exhibit" located on the Midway Plaisance, the address of the newly founded, neo-Gothically inspired, and John D. Rockefeller endowed University of Chicago. The exhibit was originally conceived to be part of a presentation of the Department of Anthropology and under the control of Professor F.W. Putnam. However, "financial considerations" caused a change, so Putnam was replaced by Sol Bloom, a protege of the circus impresario P.T. Barnum. Under Bloom the midway provided a less cerebral and more entertaining kind of education in world cultures than the original founders of the Fair had intended. One of the principle exhibits on the Midway was located in a place called "Cairo Street," where could be found a replica of an ancient Egyptian temple. Also located in the same place was a reconstructed "Nubian village." Elsewhere at the Fair, these prim and proper Victorians were scandalized by the gyrations of a belly dancer known as "Little Egypt" and they also enjoyed massive quantities of Egyptian tobacco. Hero archetype Rockefeller chose the Semiticist and artist archetype William Rainey Harper as his Universities first President. Harper, like many of Chicago's early faculty, had been wooed away from Yale University where he had been a Professor of Ancient Hebrew and Old Testament. During his tenure at Chicago, Harper served as both its President and as Chairman of the Department of Semitic Languages and Literature. As a result of his hisown and Rockefellers interest, the University enthusiastically recruited faculty for a Department of Ancient West Asian Studies. At the same time, with Rockefeellars support, Harper established the famous Oriental Institute under the co-direction of his brother, the Assyriologist, Robert Francis Harper and the artist archetype Egyptologist James Henry Breasted. Breasted's interest in ancient Egyptian civilization tended toward the religious and this can be easily seen in his studies of the monotheistic hymns of the Nefertitian Awakening ca. 1417-1379 B.C. and Amarna Unraveling ca. 1379-1348 B.C.. Breasted completed his education in Germany and became the first American to receive a Ph.D.in Egyptology. From 1903 to 1905 Breasted was in charge of and was principle archaeologist for the Egyptian division of the Oriental Exploration Fund of the University of Chicago. In this capacity, Breasted contributed greatly to America's knowledge of ancient Egypt and made the Unversity of Chicago and its Oriental Institute, one of the finest schools of Egyptology in the world. As Breasted wrote, "finally, when we recall that the leading religion of the world--the one which still dominates Western Civilization today--came to us out of the Orient; when we further remember that before it fell the Roman Empire was completely Orientalized, it would appear to be only fair to modern readers to give them books furnishing adequate treatment of pre-Greek civilization" (Breasted p.xi). At the same time that Breasted was active in Egypt, the Babylonian division of the Oriental Exploration Fund was jointly headed by the Assyriologist Robert Francis Harper and by the artist archetype Assyriologist, archaeologist, part-time diplomat, showman and salesman Edgar James Banks. In 1903 Banks was appointed Director of the Institute's Babylonian Expedition. Banks had graduated from Harvard College and received his Ph.D in Assyriology at the German Uiversity of Breslau in 1897. In that same year, Banks was appointed American Consul at Baghdad by the hero archetype William McKinley. By 1902 Banks had become private secretary to John R. Leishman, the American Ambassador at Constantinople. On October 14, 1903, Banks was given permission to excavate at a site called Bismaya in Turkish Mesopotamia. The excavations continued for over a year, but things did not go well with the authorities and Bans was accused of stealing antiquities and the excavation was shut down. In 1905 Banks returned to America embittered by his experiences and blacklisted by the academic professorate. He made his living selling antiquities and delvering lectures on the Chautauqua circut becoming from 1905-1912 one of the great poularizers of Ancient West Asian culture in the United States and of the concept that he called "the Bible and the spade." "These are the days when we study the Bible with the spade. Our fathers were content to commit the Bible to memory, verse by verse, and the passages they could not understand they believed were beyond human understanding; but the modern scholar, with spade in hand, has gone to the Bible lands to dig up the Bible cities, and as they are uncovered, their very stones cry out the story of the long--forgotton past. Little by little there are being recovered from varied cities of Palestine, Asia Minor, Egypt, Babylonia, Assyria, Persia, Arabia and the Hittite land, the records which are making the Bible clearer and dearer. The student of things ancient has long been interestd in the imposing ruins of Italy and Greece, but biblical archaeology was slow in claiming its share of attention. On the surface of the ground in Palestine the early traveller saw few ruins oter than those from the time of the Romans, or Saracens, or Crusaders, and it was supposed that all traces of the Hebrew days had forever disappeared. While pilgrims of every age have faitfully accepted the traditions their Muhammadan guides invented, the scientific exploration of Palestine began in 1838 when the American scholar, Dr. Edward Robinson, startled the world with the story of his discoveries. In 1865 the Palestine Exploration Fund was organized to explore and excavate the sites of the sacred cities...and yet, in spite of the scores of expeditions to the buried cities of Bible lands, and the scores of scholars who have given their lives to this side of Bible study, the work of the archaeoloist has only begun; all the light the discoveries have thus far thrown on the Bible may be but a tiny spark when compared with the great light future excavations may hope to find" (Banks pp. 1-15). Scientific archaeology was becoming an increasing challange to fundamentalist Christians reared in the religious tenants of the 2ndGA that had crystalized during the Hohenzollern high ca. 1871-1893. This scientific challenge fell under the heading of "higher criticism" of the Bible and perhaps the most notorious incident of the modernist-fundamentalist struggle during the spiritual warfare phase of the 3rdGA came in 1907. It was in that year when hero archetype James Cardinal Gibbons Archbisop of Baltimore and Rector of the Catholic University of America, who was known as one of the most modernist of Roman Catholic prelates in America, was forced to remove a Dutch theologian from the faculty of the University because he "could not in conscience maintain the Mosaic authorship of the Pentateuch" (Crosss p.218). (more later) DMMcG

The second important event at Chicago's 1893 Columbian Exposition was the World Parliament of Religions and the most important presentation at the Congress was made by a thirty year old artist archetype Swammi Vivekananda who connected the event to Central Asia. As J.M. Roberts says in his 1976 "History of the World," " By the end of the nineteenth century [the] recovery of the Aryan and Vedic past...had gone far enough for Hindus to meet with confidence the reproaches of Christian missionaries and offer a cultural counter attack. A Hindu emissary to the 1893 Parliament of Religions in Chicago not only achieved great personal esteem and obtained serious attention for his assertion that Hinduism was a great religion capable of revitalizing the spiritual life of other cultures, but he actually made converts" ( Roberts p.762). Vivekananda so captivated the assembly that a newspaper account described him as "an orator by divine right and undoubtedly the greatest figure at the Parliament." He was educated at a Western style University in India where he was exposed to Western philosophy, Christianity, and science. Like most artist archetypes, reform was given a prominent place in his thought. He joined the Society of Brahma which was dedicated to the elimination of child marriage and illiteracy. He was determined to spread education among women and the lower castes. Vivekananda was the most notable disciple of Ramakrishna, who sought to demonstrate the essential unity of all religions. Vivekananda took this belief with him to Chicago and spread it across the United States, England, and India through his Vedanta movement which stressed self-perfection and service. The Vedanta movement sought to make Hinduism relevant to the 20th century. Of course, in 1893 Vivekananda's homeland was known as the "Raj" or the "Jewel in the Crown" of the British Empire. At that time, India was entering upon an important phase in its colonial existence. It was a time when British control was being threatened by the rise of Indian Nationalism. This movement was founded and became part of the fundamentalist 2ndGA culture during the Hohenzollern High ca. 1871-1893. It was based on the teachings of hero archetype Mahadev G. Ranade and of his artist archetype disciple Gopal Krishna Gokhale and Gokhale's colleague artist archetpe Bal Gangadhar Tilak. Ranade was one of the founders of the "prayer society" in Bombay that became a center of nationalist sentiment. Ranade himself became a lawyer and was one of the early leaders of India's "emulative school" of nationalism
that looked to England for its political direction. Ranade's disciple Gokhale taught that moderation and reform along with the use of reason, argument, patient labor, and unflagging faith in the ultimate equity of British liberalism would prevail. Gokhale did more working within the system of British rule than did any of his contemporaries. Gokhale's colleague Tilak was the leader of an Indian Nationalist, revoutionary reaction against British rule. Tilak was jailed in 1897 for his seditious writings which looked to orthodox Hinduism and Indian history as the twin sources of nationalist inspiration. Tilak called upon his contemporaries to take a keener imterest in the religious, cultural, martial, and political glories of pre-Britsh Hindu India. Rather than slavishly focusing their attention on foreign learning and "emulating" the ideas and attitudes of the British white skinned oppressors. Tilak had no faith in British justice, and his life was devoted primarily to agitation aimed at ousting the British from India by any means and restoring self-rule. One of the meeting grounds for the declining British imperialism and rising Indian Nationalism was the religious system known as Theosophy. The Theosohical Society was founded by the nomad archetypes Col. H.S. Olcott and Madam Blavatsky and had its headquarters at Adyar, Madras, India. Many young Indians were drawn to the doctrines of this religion because it was flattering to Indian civilization. Its greatest champion in India was hero archetype Annie Besant who was converted to its doctrines as early as 1889. She became president of the Society in 1907 and remained in that positin until her death. The teachings of the movement emphasized human service, a spiritual evolutionism that was drawn from both Eastern and Western esoteic philiosophy and the role of superhuman masters of wisdom. Besant was active in educational and humanitarian work in India and became heavily involved in the Indian independence movement. But the man who would become the archetypical figure of Indian culture during the 3rdGA was prophet archetype Mohandas Karamchand Gandhi. Gandhi's childhood was spent during the Hohenzollern fundamentalst steady state High ca. 1871-1893 in the relative comfort provided by his hero archetype father who was the cheif administrator first at Porbandar and later at Rajkot. By all accounts he was devoted to his artist archetype mother who was completely absorbed in religion. She divided her time between her home and the temple. She fasted frequently and wore herself out in days and nights of nursing whenever there was sickness in the family. She made sure that her son Mohandas would grow up steeped in the worship of the Hindu God Vishnu, with a strong tinge of Janism whose cheif tenants are non-violence and the belief that everything in the universe is eternal. Gandhi took for granted the philosophy of Ahimsa, the non injury of all living beings especially cattle. He developed a special zeal for vegetarianism, fasting for self-purification, and mutual tolerance between adherence of various creeds and sects. In 1888, when he was nineteen, Gandhi left India to study law in England. While he studied there, he became a member of the Executive Committee of the London Vegetarian Society. The English vegetarians were a motley crew and Gandhi became their darling. They included Socialists and humanitarians like the romantic poet and hero archetype Edward Carpenter, "the English Thoreau, Fabian Socialist, Philosopher, writer and artist archetype George Bernard Shaw and the hero archetype Theosophist Annie Besant. In 1893, in a quest for legal work, Gandhi left England and traveled to the British Colony of South Africa. It was here at the beginning of the "spiritual warfare" phase of the 3rdGA that Gandhi's coming of age began. He was shocked at the racial discrimiation. He became an advocate for his fellow Indians and undertook a series of challenges to the government. These challenges led to jail and finally to agreement and deportation. In 1912, Gandhi worked out an agreement with the prophet archetype South Afican States Attorney Jan Christian Smuts, author of the highly influential book, "Holism and Evoution," in both the fundamentalist culture of the 2ndGA and fundamentalst culture of the 4thGA. It was, of course, counter-cultural to the modernist culture of the 3rdGA, and, of course, Gandhi's most recent and important impact came during the rise of the counter-cultural Civil Rights movement during the New Frontier High ca. 1946-1968. McLoughlin says that artist archetype, "Martin Luther King, jr., was closer to Niebuhr than to Gladden in his use of "coercive nonviolence"; his model was Mahatma Gandhi, whose fight against British colonialism won the admiration of Neibuhr for its cunning manipulation of mass power. With Gandhi in mind, Niebuhr had said, in 1932, "nonviolent methods of coercion and resistance" offer the largest opportunities "for an oppressed group which is hopelessly in the minority and has no possibility of developing sufficient power to set against its oppressors. The emancipation of the Negro race in America probably waits upon the adequate development of this kind of social and political strategy." King acknowledged his debt to Niebuhr in the application of ths strategy to his boycotts and marches against the oppressive majority in the Deep South. In this struggle, King was aided by a group of neo-Social Gospelers from the north who were willing to "lay their bodies on the line" in support of "coercive nonviolence" (McL p 194). In many ways, Gandhi's fundamentalism was rejecting 3rdGA modernism in its early phase while King, following Neibuhr, was rejecting it in its late phase. As Fogel notes, "Despite the enormous gains in life expectancy, health, education, and real income and the ninetenfold increase in real income of the poor, the Social Gospelers effort to reform human nature, to crush evil, and to create God's kingom on earth through income redistribution has failed. The failure was already obvious in the late 1920s and early 1930s wnen one of the leaders of neo-orthodox theology, H. Richard Niebuhr, harshly criticized liberal theory: " A God without wrath," he said, "brought men without sin into a kingdom without judgement through te ministrations of Christ without a Cross" (p.172). Indeed, Central Asian spirituality became an important aspect of the fundamentalist culture of the 4thGA; all the way from the pop singing group the "Beatles" finding solace in the philosophy of a Hindu Swammi, to the founding of Maharishi International University in Fairfield, Iowa, Central Asian spirituality was everywhere to be found in the culture of te 4thGA. (more later) DMMcG

Looking at cultural developments in Asia Fogel observes that "The current effort to promote greater equality in the international distribution of income is the quintessence of the postmodern egalitarian agenda and the clearest indication that the reform program of the Fourh Great Awakening is superseding that of the Third. The Social Gosplers paid little attention to the plight of the poor in the less-developed regions of the world. Nor did they counsel their followers on te need to share American abundance with the starving poor of..." East Asia. " Quite the contrary, they led the campaign to restrict foreign immigration into the United States, as a measure to raise the living standards of American workers. There was little embarrassment in Social Gospel circles, that, in dong so, they were reducing living standards in foriegn countries. Charity begins at home was the watchword of the modernists, many of whom supported American imperial aspirations (p.224) Indeed, while Orientalization from West and Central Asia was significant during the 3rdGA, it was America's modernist and imperialist move into East Asia that would be of the greatest import. Outside the gates of Chicago's 1893 Columbian Exposition stood Buffalo Bill's Wild West Show. According to an artist archetype historian named Turner, by 1893, the Wild West had ended. Now the Old West was colliding with a Far East. During the 3rdGA America stood midway between an East it called Near and an East it called Far; the Near East of West Asia represented America's spiritual past while the Far East of East Asia represented her spiritual future. As I have said, America's turn to Far Eastern imperialism began in 1893 which was just three years after the publication of hero archetype and founder of the Naval War Coolege Alfred Thayer Mahan's major work on "The Influence of Sea Power Upon History, 1600-1783." In 1893, Mahan knew that there were four modern naval powers in the Pacific Rim: 1) Spain had been in the Philippines since Magellan. 2) The Russians had been there since the Czars had established Port Arthur. 3) The Japanese, who were thouroughly modernized. And 4) The United States whose aquisition of Alaska and the Hawaiian Islands and soon its Panama Canal would make it a Pacific player. Of course, a little more than a half century later there would be but one major naval power in the Pacific Rim and that would be the United States. There were six significant Far Eastern events that occured during the "Spiritual Warfare" phase of the 3rdGA; 1) The abdication of Queen Lilioukalani and the establishment of the Republic of Hawaii in 1893, 2) The battle of Manilla Bay and the subsequent Spanish-American War, Philippine insurrection, and the establishment of an imperial government under artist archetype William Howard Taft as Governor and hero archetype General Arthur MacArthur as its military man, 3) The Boxer Rebellion in China in 1900 being the first war fought by the United States military on mainland Asia, 4) The Russo-Japanese War of 1905 whose peace treaty won for artist archetype Theodore Roosevelt a Nobel Prize, 5) The end of the two-hundred -sixty year reign of the Kung-Hsu Dynasty in China and the establishment of the Chinese Republic 1n 1912, and 6) Alaska given teritorial status also in 1912. Of course the modernist agenda of the 3rdGa was territorially completed when both Hawaii and Alaska were granted Statehood during the New Frontier High. (more later) DMMcG