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Abstract Society in the Time of Plague

2020, Philosophy of the Social Sciences

https://doi.org/10.1177/0048393120920228

The global lockdown following the outbreak of the COVID-19 pandemic is likely to generate all sorts of consequences: psychological, social, economic, and political. To hypothesize about what will emerge from the present situation is at this point both premature and impossible. The impossibility comes primarily from the gravity and vastness of this emergency and from the lack of intellectual resources to deal with the challenge. At the same time, however, the need to get a grasp of the condition in which we have found ourselves is both understandable and irresistible. One way of responding, at least partially, to the demand and its possible consequences may be to refer to the concept of abstract society, an idea formulated 75 years ago by the Austrian-British philosopher Karl Popper.

Abstract Society in the Time of Plague Adam Chmielewski Philosophy of the Social Sciences (POS) First Published June 11, 2020 Research Article https://doi.org/10.1177/0048393120920228 Article information Abstract The global lockdown following the outbreak of the COVID-19 pandemic is likely to generate all sorts of consequences: psychological, social, economic, and political. To hypothesize about what will emerge from the present situation is at this point both premature and impossible. The impossibility comes primarily from the gravity and vastness of this emergency and from the lack of intellectual resources to deal with the challenge. At the same time, however, the need to get a grasp of the condition in which we have found ourselves is both understandable and irresistible. One way of responding, at least partially, to the demand and its possible consequences may be to refer to the concept of abstract society, an idea formulated 75 years ago by the Austrian-British philosopher Karl Popper. Keywords abstract society, interpassivity, public agoraphobia, obedience, freedom 1. Unintentional Prophet Though not born into the English language, Karl Popper proposed many useful concepts which subsequently became a part of the vernacular of contemporary philosophy. In philosophy of science, we speak the Popperian language even if we do not subscribe to all his conceptions. We do likewise in the public discourse by using the concept of the open society, even if many people no longer realize that it was Popper who conferred upon this notion a novel and politically powerful meaning. Popper was much opposed to prophecies. In The Poverty of Historicism, he formulated an elegant proof that, for logical reasons, we cannot know the future. As he wrote, the course of human history is strongly influenced by the growth of human knowledge. We cannot, however, predict by rational or scientific methods the future growth of our scientific knowledge. Therefore, we cannot predict the future course of human history (Popper 1957, v-vi). In his Open Society (Popper [1945] 1994), he employed this argument to castigate such philosophers as Hegel and Marx, who, as he claimed, presumed to have discovered immutable laws of history. Despite his vehement opposition to philosophical prophecies, some of Popper’s philosophical ideas have turned him, paradoxically, into an unintentional prophet. This is not because he ever aspired to become one, much to the contrary. It is rather because the realities of contemporary social life have chosen to conform, and live up, to some of his ideas. 2. Abstract Society The idea that I have in mind is encapsulated in his concept of “abstract society.” In Open Society, Popper suggested the following thought experiment: We could conceive of a society in which men practically never meet face to face— in which all business is conducted by individuals in isolation who communicate by typed letters or by telegrams, and who go about in closed motor-cars. (Artificial insemination would allow even propagation without a personal element.) Such a fictitious society might be called a “completely abstract or depersonalized society.” (Popper [1945] 1994, 166) He went on to say that our modern society resembles in many of its aspects such a completely abstract society. Although we do not always drive alone in closed motor cars (but meet face to face thousands of men walking past us in the street) the result is very nearly the same as if we did—we do not establish as a rule any personal relation with our fellow-pedestrians. Similarly, membership of a trade union may mean no more than the possession of a membership card and the payment of a contribution to an unknown secretary. (Popper [1945] 1994, 166) Though a staunch advocate of individualism, Popper criticized the “abstractness” of life in modern societies by saying that many people living in modern society [ . . . ] have no or extremely few intimate personal contacts, who live in anonymity and isolation, and consequently in unhappiness. For although society has become abstract, the biological make-up of man has not changed much; men have social needs which they cannot satisfy in an abstract society. (Popper [1945] 1994, 166) 3. The Idiocy of Urban Life I submit that Popper’s vision of the abstract society has indeed turned out to be prophetic. What is interesting is that Popper proposed the concept in 1945, at a time when the Internet, e-mails, and in vitro fertilization, that is, inventions which have immensely boosted the kind of impersonal and abstract exchange he had in mind, were not yet known. For the rest of the argument, please consult the https://journals.sagepub.com/eprint/KNABT3WWMPNWR4QHFZQS/full paper at: