We all pigeonhole books as we read them, labeling them as "good," "bad," or something else entirely, using our own preferred adjectives. For me, there is a special category of books that transcends the typical labels of "good" or "bad." All those that, despite their intrinsic quality (something sometimes elusive and subjective), leave a lasting impact and truly mark you. One such book is "Last and First Men."
We, the descendants of the Pithecanthropus erectus (known as the Missing Link) have come a long way, always through an arduous and risky path, from the primitivism of the origins to our days of sophisticated technological comfort but of a profound ethical, moral, and aesthetic void; there is something pathetic, even comical, in this widespread habit of mistaking material development for civilisation.
Civilisations collapse and vanish, metamorphosing into something else! Always did, always will.
Today, in the first quarter of the 21st century, we are, I believe, witnesses to the beginning of Western civilisation's collapse and extinction.
Almost a hundred years ago (1928-1930), Olaf Stapledon wrote "Last and First Men" as an apocalyptic vision of humanity's future development and, in some ways, predicted with some degree of exactness recent geopolitical developments we are living today. While the entire text is a fantastical flight of imagination, spreading through several billion years, some parts imagined or "predicted" by Stapledon to occur between 1930 and the first quarter of the 21st century are spine-chilling in their accuracy.
Take this excerpt:
... America sank ever deeper into Americanism. Vast wealth and industry, and brilliant inventiveness, were consecrated to childish ends. In particular, all American life was organised around the cult of the powerful individual, that ideal phantom that even in Europe had only begun to grow in its final phase. Americans failed miserably to realise this ideal; those who remained at the bottom of the social ladder consoled themselves by harbouring hopes for the future, or found symbolic satisfaction in identifying with some popular star, or rejoiced in their American citizenship and applauded their government's arrogant foreign policy.
Those who achieved power, on the other hand, were content as long as they could retain it and proclaim it uncritically with their characteristic aggressive ways...
It is truly amazing, such a profound scale of future progress and decline, weaving together the possible/probable triumphs and tragedies of humanity. It is equally remarkable that Stapledon created this astounding and (probably) visionary work during a period marked by insane nationalism and the clashing of stupidities that swept Europe. His ability, amid the chaos of his time, to capture the essence of both human potential and folly with his imaginative exploration of human evolution in the cosmos is nothing short of extraordinary.
Conjuring up the future can prove to be a valuable exercise for the perplexed and disoriented minds of the present to understand the various tragic possibilities that may present themselves on the path of evolution of the human species.
That's a profound and somewhat ominous framing! Imagining future tragic possibilities certainly forces us to confront present-day choices and potential consequences. This kind of foresight, often referred to as "speculative design" or "critical futuring," isn't about predicting what will happen but about exploring "what if" scenarios to better shape our actions now.
Stapledon's capacity to envision future cosmic development on a vast, philosophical scale established foundational ideas that became staples of later science fiction and even theoretical science, like the terms "Dyson Sphere" or "Prime Directive."
James Berger’s "After the End" states that the study of post-apocalypse is a study of what disappears and what remains, and of how the remainder has been transformed
From George Orwell’s 1984 to Stephen King’s The Stand, and not forgetting the Mad Max series, a vital question lingers: Could that really happen? Will that happen? That is the core, vital question driving all great dystopian and post-apocalyptic fiction. The simple answer is that the specific scenarios, as mentioned above, are unlikely to happen exactly as written. Still, the underlying societal fears and pressures that inspired them are very much real and, in some cases, are already manifesting. Dystopia isn't a single switch; it's a gradual process where one or more of these pressures become dominant.
We can always say that if the world is destroyed in five centuries from now, we have nothing to do with it! The responsibility is for the future and does not concern us... Really? When we know that any final act is a consequence of a succession of small, unconscious acts that accumulate over time and are carried out in blind indifference by millions of small individuals without conscience or imaginative capacity for projection...? If it's so, we are already guilty of our own extermination.
Last month, I had the opportunity to have a conversation with an acquaintance of mine (a friend of a friend) who recently retired from the French Army. A career soldier and ex-officer. (I'll never understand why some people think that the solution for every problem is to break everything and restart from zero. They will only be repeating the same mistakes, but differently.) At some point, in our exchange, debating the actual tension pushing mankind to another global war, he stated that massive, big wars are "needed" to "cleanse" half of the population of the planet! You see? To him, it is a matter of eliminating the weak, the feeble, the cowards, and the overall "useless" elements of the human species and preserving only the survivors, supposedly the best of the best, whatever the F* that means.
My answer to this was that I hoped I'd finish in the dead half, and he could stay among the surviving half, which left him a little bewildered—I took that from his empty regard towards me—and I had to explain myself: If we "highly civilised" (insert despicable laugh here, please) are stupid enough to eliminate half of the population of the planet to solve all its problems, I certainly don't envy the survivors who will inherit the hell we'll create to live in; I prefer to "leave the building" and move to a more traditional Hell.
As John Cleese said: The problem with stupid people is that they have no idea how stupid they are. If one is very, very stupid, how can one possibly realise they are stupid? Because one has to be relatively intelligent, which obviously they are not, to recognise that, and to understand how stupid they are.
This book contains so many philosophical, sociological, and psychological concepts (whether correct or simply speculative, it doesn't matter...) that an accurate review is practically impossible, at least for me! Someone more intellectually gifted than I will undertake the task.
Undoubtedly, the evolutionary concepts presented are of the highest speculation, because if we know anything about the subject today, it's that unpredictability is the number one rule. But the final result of Stapledon's book is breathtaking.
There are no characters, just a protagonist/narrator; there is no plot to follow, just a linear descriptive account of the story of possible "evolutions," almost in what seems to me a Hegelian dialectic diary form.
An article titled "The Comforts of the Apocalypse" (by Rob Goodman) praised "Last and First Men" as the most realistic work in the genre of apocalyptic fiction.
In the end, a question remains whether Stapledon believed that the human species is simply useless, despite evolutionary possibilities, and should be eliminated from the universe.
Regardless of the degree of evolution and sophistication, human beings always end up returning to primitive bestiality. Ultimately, we can ask ourselves, given that there is constant evolution, whether physiological, sociological, or technological, why is there no ethical or moral evolution? I believe this is the question Olaf Stapledon poses in this book.
Some books are so mind-numbing that we feel disconcerted, disoriented, and lost in a labyrinthine whirlwind of despair as we read them. This wasn't an easy or comfortable reading. In the end, I had more questions than answers, but it was worth it.
PS:
I would call this book "The History of Blind Stupidity," AKA "Men at Work."