If I've Only Got One Life, Let Me Live It as a Malthusian
Tom Wolfe on the "The 'Me' Decade and the Third Great Awakening," written in 1976:
Whatever the Third Great Awakening amounts to, for better or for worse, will have to do with this unprecedented post-World War II American development: the luxury, enjoyed by so many millions of middling folk, of dwelling upon the self. At first glance, Shirley Polykoff’s slogan—“If I’ve only one life, let me live it as a blonde!”—seems like merely another example of a superficial and irritating rhetorical trope (antanaclasis) that now happens to be fashionable among advertising copywriters. But in fact the notion of “If I’ve only one life” challenges one of those assumptions of society that are so deep-rooted and ancient, they have no name—they are simply lived by. In this case: man’s age-old belief in serial immortality.
The husband and wife who sacrifice their own ambitions and their material assets in order to provide “a better future” for their children . . . the soldier who risks his life, or perhaps consciously sacrifices it, in battle . . . the man who devotes his life to some struggle for “his people” that cannot possibly be won in his lifetime . . . people (or most of them) who buy life insurance or leave wills . . . and, for that matter, most women upon becoming pregnant for the first time . . . are people who conceive of themselves, however unconsciously, as part of a great biological stream. Just as something of their ancestors lives on in them, so will something of them live on in their children . . . or in their people, their race, their community—for childless people, too, conduct their lives and try to arrange their postmortem affairs with concern for how the great stream is going to flow on. Most people, historically, have not lived their lives as if thinking, “I have only one life to live.” Instead they have lived as if they are living their ancestors’ lives and their offspring’s lives and perhaps their neighbors' lives as well. They have seen themselves as inseparable from the great tide of chromosomes of which they are created and which they pass on. The mere fact that you were only going to be here a short time and would be dead soon enough did not give you the license to try to climb out of the stream and change the natural order of things. The Chinese, in ancestor worship, have literally worshiped the great tide itself, and not any god or gods. For anyone to renounce the notion of serial immortality, in the West or the East, has been to defy what seems like a law of Nature. Hence the wicked feeling—the excitement!—of “If I’ve only one life, let me live it as a ———!” Fill in the blank, if you dare.
And now many dare it! In Democracy in America, Tocqueville (the inevitable and ubiquitous Tocqueville) saw the American sense of equality itself as disrupting the stream, which he called “time’s pattern”: “Not only does democracy make each man forget his ancestors, it hides his descendants from him, and divides him from his contemporaries; it continually turns him back into himself, and threatens, at last, to enclose him entirely in the solitude of his own heart.” A grim prospect to the good Alexis de T.—but what did he know about . . . Let’s talk about Me!
British journalist Anna Blundy of the Five Books Website interviewing science writer Matt Ridley (who's presumably libertarian or at least libertarian-friendly, based on the books he recommends, which include works by Julian Simon and Bjørn Lomborg) in an article titled, "Technology, Optimism and How It’s All Going To Be Fine."
Needless to say, Blundy, in a tour de force of Malthusian pessimism, doesn't concur. Her penultimate question dovetails perfectly with the passage from Tom Wolfe above:
Thinking about why we like being pessimistic, I think that every generation has a theory that it’s going to be the end of the world when they themselves die. Because we know we’re going to die we partly want to imagine that so is everybody. Nuclear war, Aids, global warming.
As Orrin Judd writes, "What's amusing here is the interviewer's inability to accept the facts." Or to put it another way, let's talk about me!