Civilization: The West and the Rest (6 page)

If Western ascendancy cannot therefore be explained in the tired old terms of imperialism, was it simply – as some scholars maintain – a matter of good luck? Was it the geography or the climate of the western end of Eurasia that made the great divergence happen? Were the Europeans just fortunate to stumble across the islands of the Caribbean, so ideally suited to the cultivation of calorie-rich sugar? Did the New World provide Europe with ‘ghost acres’ that China lacked? And was it just sod’s law that made China’s coal deposits harder to mine and transport than Europe’s?
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Or was China in some sense a victim of its own success – stuck in a ‘high-level equilibrium trap’ by the ability of its cultivators to provide a vast number of people with just enough calories to live?
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Can it really be that England became the first industrial nation mainly because bad sanitation and disease kept life exceptionally short for the majority of people, giving the rich and enterprising minority a better chance to pass on their genes?
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The immortal English lexicographer Samuel Johnson rejected all such contingent explanations for Western ascendancy. In his
History of Rasselas: Prince of Abissinia
, published in 1759, he has Rasselas ask:

By what means … are the Europeans thus powerful? or why, since they can so easily visit Asia and Africa for trade or conquest, cannot the Asiaticks and Africans invade their coasts, plant colonies in their ports, and give laws to their natural princes? The same wind that carries them back would bring us thither.
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To which the philosopher Imlac replies:

They are more powerful, Sir, than we, because they are wiser; knowledge will always predominate over ignorance, as man governs the other animals. But why their knowledge is more than ours, I know not what reason can be given, but the unsearchable will of the Supreme Being.
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Knowledge is indeed power if it provides superior ways of sailing ships, digging up minerals, firing guns and curing sickness. But is it in
fact the case that Europeans were more knowledgeable than other people? Perhaps by 1759 they were; scientific innovation for around two and a half centuries after 1650 was almost exclusively Western in origin.
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But in 1500? As we shall see, Chinese technology, Indian mathematics and Arab astronomy had been far ahead for centuries.

Was it therefore a more nebulous cultural difference that equipped Europeans to leap ahead of their Oriental counterparts? That was the argument made by the German sociologist Max Weber. It comes in many variants – medieval English individualism, humanism and the Protestant ethic – and it has been sought everywhere from the wills of English farmers to the account books of Mediterranean merchants and the rules of etiquette of royal courts. In
The Wealth and Poverty of Nations
, David Landes made the cultural case by arguing that Western Europe led the world in developing autonomous intellectual inquiry, the scientific method of verification and the rationalization of research and its diffusion. Yet even he allowed that something more was required for that mode of operation to flourish: financial intermediaries and good government.
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The key, it becomes ever more apparent, lies with institutions.

Institutions are, of course, in some sense the products of culture. But, because they formalize a set of norms, institutions are often the things that keep a culture honest, determining how far it is conducive to good behaviour rather than bad. To illustrate the point, the twentieth century ran a series of experiments, imposing quite different institutions on two sets of Germans (in West and East), two sets of Koreans (in North and South) and two sets of Chinese (inside and outside the People’s Republic). The results were very striking and the lesson crystal clear. If you take the same people, with more or less the same culture, and impose communist institutions on one group and capitalist institutions on another, almost immediately there will be a divergence in the way they behave.

Many historians today would agree that there were few really profound differences between the eastern and western ends of Eurasia in the 1500s. Both regions were early adopters of agriculture, market-based exchange and urban-centred state structures.
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But there was one crucial institutional difference. In China a monolithic empire had been consolidated, while Europe remained politically fragmented. In
Guns,
Germs and Steel
, Jared Diamond explained why Eurasia had advanced ahead of the rest of the world.
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But not until his essay ‘How to Get Rich’ (1999) did he offer an answer to the question of why one end of Eurasia forged so far ahead of the other. The answer was that, in the plains of Eastern Eurasia, monolithic Oriental empires stifled innovation, while in mountainous, river-divided Western Eurasia, multiple monarchies and city-states engaged in creative competition and communication.
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It is an appealing answer. And yet it cannot be a sufficient one. Look only at the two series of engravings entitled
Miseries of War
, published by the Lorraine artist Jacques Callot in the 1630s as if to warn the rest of the world of the dangers of religious conflict. The competition between and within Europe’s petty states in the first half of the seventeenth century was disastrous, depopulating large tracts of Central Europe as well as plunging the British Isles into more than a century of recurrent, debilitating strife. Political fragmentation often has that effect. If you doubt it, ask the inhabitants of the former Yugoslavia. Competition is certainly a part of the story of Western ascendancy, as we shall see in
Chapter 1
– but only a part.

In this book I want to show that what distinguished the West from the Rest – the mainsprings of global power – were six identifiably novel complexes of institutions and associated ideas and behaviours. For the sake of simplicity, I summarize them under six headings:

1. Competition

2. Science

3. Property rights

4. Medicine

5. The consumer society

6. The work ethic

To use the language of today’s computerized, synchronized world, these were the six killer applications – the killer apps – that allowed a minority of mankind originating on the western edge of Eurasia to dominate the world for the better part of 500 years.

Now, before you indignantly write to me objecting that I have missed out some crucial aspect of Western ascendancy, such as capitalism
or freedom or democracy (or for that matter guns, germs and steel), please read the following brief definitions:

1. Competition – a decentralization of both political and economic life, which created the launch-pad for both nation-states and capitalism

2. Science – a way of studying, understanding and ultimately changing the natural world, which gave the West (among other things) a major military advantage over the Rest

3. Property rights – the rule of law as a means of protecting private owners and peacefully resolving disputes between them, which formed the basis for the most stable form of representative government

4. Medicine – a branch of science that allowed a major improvement in health and life expectancy, beginning in Western societies, but also in their colonies

5. The consumer society – a mode of material living in which the production and purchase of clothing and other consumer goods play a central economic role, and without which the Industrial Revolution would have been unsustainable

6. The work ethic – a moral framework and mode of activity derivable from (among other sources) Protestant Christianity, which provides the glue for the dynamic and potentially unstable society created by apps 1 to 5

Make no mistake: this is not another self-satisfied version of ‘The Triumph of the West’.
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I want to show that it was not just Western superiority that led to the conquest and colonization of so much of the rest of the world; it was also the fortuitous weakness of the West’s rivals. In the 1640s, for example, a combination of fiscal and monetary crisis, climate change and epidemic disease unleashed rebellion and the final crisis of the Ming dynasty. This had nothing to do with the West. Likewise, the political and military decline of the Ottoman Empire was internally driven more than it was externally imposed. North American political institutions flourished as South America’s festered; but Simón Bolívar’s failure to create a United States of Latin America was not the gringo’s fault.

The critical point is that the differential between the West and the
Rest was institutional. Western Europe overtook China partly because in the West there was more competition in both the political and the economic spheres. Austria, Prussia and latterly even Russia became more effective administratively and militarily because the network that produced the Scientific Revolution arose in the Christian but not in the Muslim world. The reason North America’s ex-colonies did so much better than South America’s was because British settlers established a completely different system of property rights and political representation in the North from those built by Spaniards and Portuguese in the South. (The North was an ‘open access order’, rather than a closed one run in the interests of rent-seeking, exclusive elites.)
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European empires were able to penetrate Africa not just because they had the Maxim gun; they also devised vaccines against tropical diseases to which Africans were just as vulnerable.

In the same way, the earlier industrialization of the West reflected institutional advantages: the possibility of a mass consumer society existed in the British Isles well before the advent and spread of steam power or the factory system. Even after industrial technology was almost universally available, the differential between the West and the Rest persisted; indeed, it grew wider. With wholly standardized cotton-spinning and weaving machinery, the European or North American worker was still able to work more productively, and his capitalist employer to accumulate wealth more rapidly, than their Oriental counterparts.
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Investment in public health and public education paid big dividends; where there was none, people stayed poor.
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This book is about all these differences – why they existed and why they mattered so much.

Thus far I have used words like ‘West’ and ‘Western’ more or less casually. But what exactly – or where – do I mean by ‘Western civilization’? Post-war White Anglo-Saxon Protestant males used more or less instinctively to locate the West (also known as ‘the free world’) in a relatively narrow corridor extending (certainly) from London to Lexington, Massachusetts, and (possibly) from Strasbourg to San Francisco. In 1945, fresh from the battlefields, the West’s first language was English, followed by halting French. With the success of European integration in the 1950s and 1960s, the Western club grew larger. Few would now dispute that the Low Countries, France, Germany, Italy,
Portugal, Scandinavia and Spain all belong to the West, while Greece is an
ex officio
member, despite its later allegiance to Orthodox Christianity, thanks to our enduring debt to ancient Hellenic philosophy and the Greeks’ more recent debts to the European Union.

But what about the rest of the Southern and Eastern Mediterranean, encompassing not just the Balkans north of the Peloponnese, but also North Africa and Anatolia? What about Egypt and Mesopotamia, the seedbeds of the very first civilizations? Is South America – colonized by Europeans as surely as was North America, and geographically in the same hemisphere – part of the West? And what of Russia? Is European Russia truly Occidental, but Russia beyond the Urals in some sense part of the Orient? Throughout the Cold War, the Soviet Union and its satellites were referred to as ‘the Eastern bloc’. But there is surely a case for saying that the Soviet Union was as much a product of Western civilization as the United States. Its core ideology had much the same Victorian provenance as nationalism, anti-slavery and women’s suffrage – it was born and bred in the old circular Reading Room of the British Library. And its geographical extent was no less the product of European expansion and colonization than the settlement of the Americas. In Central Asia, as in South America, Europeans ruled over non-Europeans. In that sense, what happened in 1991 was simply the death of the last European empire. Yet the most influential recent definition of Western civilization, by Samuel Huntington, excludes not just Russia but all countries with a religious tradition of Orthodoxy. Huntington’s West consists only of Western and Central Europe (excluding the Orthodox East), North America (excluding Mexico) and Australasia. Greece, Israel, Romania and Ukraine do not make the cut; nor do the Caribbean islands, despite the fact that many are as Western as Florida.
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‘The West’, then, is much more than just a geographical expression. It is a set of norms, behaviours and institutions with borders that are blurred in the extreme. The implications of that are worth pondering. Might it in fact be possible for an Asian society to become Western if it embraces Western norms of dressing and doing business, as Japan did from the Meiji era, and as much of the rest of Asia now seems to be doing? It was once fashionable to insist that the capitalist ‘world-system’ imposed a permanent division of labour between the
Western core and the Rest’s periphery.
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But what if the whole world eventually ends up being Westernized, in appearance and lifestyle at least? Or could it be that the other civilizations are, as Huntington famously argued, more resilient – particularly ‘Sinic’ civilization, meaning Greater China,
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and Islam, with its ‘bloody borders and innards’?
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How far is their adoption of Western modes of operation merely a superficial modernization without any cultural depth? These are questions that will be addressed below.