The historical
background of life is a part of its substance and the ideal can never grow
independently of its spreading roots. A sanctity hangs about the sources of our
being, whether physical, social, or imaginative. The ancients who kissed the
earth on returning to their native country expressed nobly and passionately
what every man feels for those regions and those traditions whence the sap of
his own life has been sucked in.
There is a profound
friendliness in whatever revives primordial habits, however they may have been
overlaid with later sophistications. For this reason the homelier words of a
mother tongue, the more familiar assurances of an ancestral religion, and the
very savour of childhood’s dishes, remain always a potent means to awaken
emotion. Such ingrained influences, in their vague totality, make a man’s true
nationality.
A government, in order
to represent the general interests of its subjects, must move in sympathy with
their habits and memories; it must respect their idiosyncrasy for the same
reason that it protects their lives. If parting from a single object of love
be, as it is, true dying, how much more would a shifting of all the affections
be death to the soul.
George Santayana - The Life of Reason (1905-1906)
Santayana’s view seems old-fashioned in a modern world of
mass transport, shifting global populations and cosmopolitan assurance. In our
world a sanctity cannot hang about the sources of our being
because those sources are being melted down and politically recast. In part this
profound change is deliberate, in part a matter of sheer carelessness.
We need anchors, reference points without which we cannot
think clearly because nothing tells us what clarity might look like. To acquire
that clarity we need some extremely basic reference points such as good and
bad, harmful and benign, weird and wonderful but most important and most basic
are familiar and unfamiliar.
Origin
Middle English (in the
sense ‘intimate’, ‘on a family footing’): from Old French familier, from Latin
familiaris, from familia ‘household servants, family’, from famulus ‘servant’.
This is what we are losing. The familiar is not as intimate
as it was, not part of the family, not as easily known, not as thoroughly known,
not as easily trusted. The familiar is no longer well rooted in the practical
realities of daily life. This matters but ironically we have become less
familiar with what matters as opposed to what doesn’t.
We have unwittingly become familiar with Facebook, the EU, feminism,
multiculturalism, Amazon, celebrities, human rights, hate speech, racism,
islamophobia, homophobia, sustainability, recycling, multiculturalism, social
justice and so on and so on.
Unfortunately these things tend to nudge aside closer and
more intimate realities such as important and unimportant, honest and
dishonest, good and bad, harmful and benign, weird and wonderful. They do not
supplant these older realities but they shout much more loudly and their shrill
familiarity gives them a secure place in our personal reality. Perhaps unwelcome in
many cases but still secure. There is no practical way to become unfamiliar with them.
Political and commercial manipulation of what is familiar
and what is unfamiliar has created a strange world which still seems familiar but
in a different, more political and more remote and much less personal sense than before.
As we grew up and learned the ways of the world it was once
possible to be familiar with our own limitations and even our own ignorance. Now
we are becoming less familiar with our ignorance in a world of sassy
pseudo-certainties. Unfortunately so are our leaders.