As a writer who identifies as a leftist, and who sympathizes with Noam Chomsky’s anarcho-syndicalism on a root personal level, I should theoretically be joining the chorus of critics who have decided that Jordan Peterson is a reactionary.
In fact, Jordan Peterson has plenty of followers on the left, but watching the media climate surrounding his book release, you’d think he appeals only to the most reactionary, hyper-masculine discontents of the modern world. To be fair to the journalists, it is true that there are two Jordan Petersons. There is the lecturer, who juxtaposes mythological and religious themes with psychology and evolutionary biology, presenting a synthesis of science and religion, and then there is the social media culture warrior. Watching Peterson’s lectures versus watching snippets of him online, in recent interviews, you are watching two different men. It’s what the digital era does to people – it fragments them. Hundreds of hours of brilliant speeches are to be judged based on a few soundbites on Mic or Vice, or whatever dense abstractions can be made to look absurd by a political writer with no interest in Peterson’s field, such as Nathan Robinson.
But Peterson’s critics have barely engaged with his basic claims. Maps of Meaning is an attempt to take the wisdom of religion and ancient cultures and explain, through a contemporary lens of modern psychology, what these cultures got right. It is an attempt to revive the past as a source of deep knowledge, not wreckage to be discarded at the altar of scientific materialism, or a postmodern presentism.
Jordan B Peterson
Peterson’s argument is simple: repeated cultural symbols, in large part, represent aspects of our psychobiological nature, and many of these symbols have been expressed universally across cultures through myths, legends and archetypes. Such symbols may include the snake swallowing its own tail (chaos) and the heroic individual (the Self emerging out of chaos). This Jungian work may be difficult to read, and to validate empirically, but it is not subjective mist. Its basic assumptions derive from neuroscience, evolutionary biology and developmental psychology. Unlike postmodern thought, Peterson’s work is built on synthesising what we know from the behavioural sciences with the vast accumulated record of mythological story-telling and what these stories tell us about human nature. It is an ambitious project that no other public intellectual has dared to provide in an age that is exhausted and cynical of grand narratives.
