European Paradigms of Survival and Ruthlessness

In today's world, societal norms are often shaped by deeply rooted traditions, and European culture is no exception. Its distinctive focus on material values, firmly driven by principles of self-preservation, creates an image of a society where the struggle for survival is seen not only as a necessity but also as the ultimate goal. This mindset frequently leads to the perception that any means—even cruel or uncompromising ones—are acceptable in order to achieve an objective.

A closer look at historical and philosophical interpretations reveals that as civilization evolves, the methods of achieving high aims also evolve, assuming new and more sophisticated forms. An increase in cultural refinement does not exclude the presence of cruelty; on the contrary, its methods become more intricate, and the force of self-preservation imbues social relationships with unyielding power. This creates a paradox in which the drive for development and prosperity transforms into an uncompromising defense of individual interests, often at the expense of humanity and empathy.

Viewed from this perspective, culture takes on traits reminiscent of ancient pagan fetishism, but in a modern guise—similar to cultural cannibalism, where the supremacy of the powerful and the satisfaction of their needs become the measure of success. This orientation undoubtedly influences the society’s mentality, turning the struggle for existence into a social law in which the weakest inevitably yield to the strongest. Recognizing this paradox, it is important not only to critically examine historical and cultural norms, but also to seek a balance between the drive for survival and the values of humanity, so that the future is not founded on principles that stifle true growth and mutual respect.

How can European culture influence the formation of callousness in society?

According to some authors, European culture has the capacity to shape societal orientations where the primary values become self-preservation and the struggle for survival, with any means being justified as necessary to achieve these ends. One source emphasizes that European culture is characterized by a peculiar fetishism that carries a tint of "cultural cannibalism":

"In essence, European culture is the fetishism of vampires, a fetishism in European costume. 'The chase after things' is the distinctive trait of the European person. The fetishistic metaphysics of European culture practically manifests itself in a fetishistic ethics. Ancient pagan fetishism was marked by cannibalism. And is not the new European fetishism also marked by cannibalism, albeit concealed as cultural cannibalism? Has European culture not proclaimed, in its very own words, that the principal principle of life is the struggle for preservation? What is it, if not a call to cannibalism? Does it not imply: Man, fight for self-preservation by all means, even if it requires cannibalism! — For the main imperative is: to survive. And by what means—this is not regulated by the control of conscience."
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Furthermore, the authors note that as civilization advances, manifestations of cruelty do not vanish; rather, they become more complex. In particular, the conclusion is drawn that as people become "more civilized," they adopt harsher, even bloodier, methods of interaction:

"Cruelty, by the very admission of the world, is the vilest passion; yet, observing history, we see that its manifestations multiply, are refined, and beco