My thesis is now clear: in my opinion the root of our trouble is that our habits of thought and the drives that proceed from them are basically idolatrous and mythical. We are all the more inclined to idolatry because we imagine that we are of all generations the most enlightened, the most objective, the most scientific, the most progressive and the most humane. This, in fact, is an “image” of ourselves — an image which is false and is also the object of a cult. We worship ourselves in this image. The nature of our acts is determined in large measure by the demands of our worship. Because we have an image (simulacrum) of ourselves as fair, objective, practical and humane, we actually make it more difficult for ourselves to be what we think we are. Since our “objectivity” for instance is in fact an image of ourselves as “objective,” we soon take our objectivity r granted, and instead of checking the facts, we simply manipulate the facts to fit our pious conviction. In other words, instead of taking care to examine the realities of our political or social problems, we simply bring out the idols in solemn procession. “We are the ones who are right, they are the ones who are wrong. We are the good guys, they are the bad guys. We are honest, they are crooks.” In this confrontation of images, “objectivity” ceases to be a consistent attention to fact and becomes a devout and blind fidelity to myth. If the adversary is by definition wicked, then objectivity consists simply in refusing to believe that he can possibly be honest in any circumstances whatever. If facts seem to conflict with images, then we feel that we are being tempted by the devil, and we determine that we will be all the more blindly loyal to our images. To debate with the devil would be to yield! Thus in support of realism and objectivity we simply determine beforehand that we will be swayed by no fact whatever that does not accord perfectly with our own preconceived judgment. Objectivity becomes simple dogmatism.
Thomas Merton, OCSO
Faith and Violence, pp 154-155
