Column
Culture
Nationalism
Politics
4 min read

What Tom Paine really said about globalism and religion

We can’t live without homelands, but we need to be generous with them.

George is a visiting fellow at the London School of Economics and an Anglican priest.

A statue of a 18th century man holding a pen and a book.
Richard Croft, CC BY-SA 2.0, via Wikimedia Commons.

We live near Lewes in East Sussex, a town surrounded by genteel Conservatism but which inherits a certain edgy radicalism from Thomas Paine, whose utopian politics emerged there in the eighteenth century to inform both the French and American revolutions. 

Paine haunts Lewes and his paraphernalia are everywhere. Walk the streets and it won’t be long before you spot posters quoting his most famous lines, among them “My country is the world and my religion is to do good”, from his seminal work Rights of Man

He was a vicious critic of all organised religion, leading to the widespread assumption that he was an atheist. More accurately, he was a deist, a believer in a God who could and would deliver a global redemption of humankind, if we could and would only work towards that. The bit that’s most often left out of that famous quote is the phrase: “… all mankind are my brethren.” 

Sometimes it takes a prophetic voice from outside mainstream religion to point us towards a world peace and a concord that seems beyond our faithful grasp. As ultra-nationalism is the go-to political ideology of our age, it’s such a voice that demonstrates that these populist creeds are the very antithesis of Paine’s globalist utopia. 

There are tinpot nationalists throughout the world – Erdogan of Hungary, Meloni of Italy, Bolsonaro of Brazil, the list goes on – but it’s the superpowers that demonstrate most starkly the contrast between the narrow, inward and dark heart of ultra-nationalism and the generous, outward and illuminated vision of the globalist revolutionary.  

It’s not just the contrast between what we currently have on the world stage and what we could have that’s remarkable, it’s the similarities between the psyches and prejudices of the ultra-nationalist super-powers, all of which sacrifice any worldview they might hold on the altar of their homeland self-interest. Take Russia, Israel and the United States. Don’t even start me on China. 

Vladimir Putin’s Russia is embarked on an imperial expansionism that is positively tsarist. The attempted annexation of Ukraine is only the start, before reclaiming what are purported to be “Russian” state assets in the Baltics and beyond. Putin channels Peter the Great. This isn’t just demented desire for historical legacy, it speaks at home to the restoration of the motherland.   

It’s the same incentive for Benjamin Netanyahu in Israel. Only continuing to oppress and purge the Palestinian state from its lands can the homeland of Israel be protected. It is precisely to satisfy the ultra-nationalists behind him that pushes him forward. 

President Donald Trump in the US isn’t the peacemaker he fantasises about. To “make America great again” he has to put “America first”. This is about satisfying the baying boot boys that form the sump of Trump’s power base. Americans must live high on the hog at the expense of the rest of the world. Hence tariff wars, watch-the-lady trade deals and pan-arctic territorial aspirations. 

This is not to say that peoples are to live without homelands. But it is precisely to tell us to be generous with them, to be good neighbours and to govern self-sacrificially.

What these three world leaders absolutely have in common is a worldview that predicates itself on satisfaction of nationalism at home that has to be paid for with suffering elsewhere. What they tell us is the exact opposite of Paine: “My borders are my country and my religion is to do harm.” They might add the sub-phrase: “… only my people are my brethren.” 

The difference between patriotism and nationalism spawns many aphorisms. One such is that patriotism prioritises love of one’s own people and nationalism prioritises hate for other people other than one’s own. That’s not quite right, because both still hold the primacy of one’s own people over others, while Paine inferred the primacy of all people. 

That’s what ultimately gives religious fervour to his voice. His declared detestation of religion seemingly ignores the tenets of the three Abrahamic faiths of the world, which have in common the welcome of the stranger, a duty to the poor and equality of all before God.  

These commandments extend patriotism to love of all people. And, rigorously, they leave no room for nationalism at all. As for ultra-nationalism, we’re in the territory of abomination and sacrilege. 

This is not to say that peoples are to live without homelands. But it is precisely to tell us to be generous with them, to be good neighbours and to govern self-sacrificially. That’s admittedly a tall order, but these are qualities that can either be identified in or imported into national identities as diverse as the American Constitution and Zionism.  

The methodology for that is, admittedly, demanding. But it requires the ability to look outwards to the world, rather than inwards towards nation. And that becomes a religious vocation.  

Our instincts, as nations, are inwards, but our callings our outwards. Sometimes it takes an outsider, like Paine, to point us in the right direction, outwards.  

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Review
Art
Culture
Music
Romanticism
Taylor Swift
5 min read

Taylor Swift’s new album is fine, and that might be the problem

Ego, art, and the quiet tragedy of getting everything you ever wanted

Belle is the staff writer at Seen & Unseen and co-host of its Re-enchanting podcast.

Taylor Swift, dressed as a showgirl, sips from a glass.
Taylor Swift, showgirl.
Taylorswift.com

Taylor Swift released an album last week and, from what I can see, the world seems to hate it.  

Life of a Showgirl was written and recorded while Taylor was on her two-year-long Era’s tour, hence the album’s title. She would fly to Sweden between tour dates to record with the infamous producers, Max Martin and Shellback. This matters. Why? Well, because this means that each song on this album has grown out of the soil of unfathomable success; record-breaking numbers and history-making impact, it’s not an exaggeration to say that the Era’s tour shifted the landscape of popular culture. Many critics have reflected on this context, citing ‘burnout’ and ‘frazzle’ as reasons why this album sits far below Taylor’s usual standard. 

They implore Taylor to take a day off: put her feet up, recuperate, and re-gather her musical senses.  

Then there are the critics who seem to be directing blame toward Taylor’s obvious happiness. If you didn’t know, she’s engaged to American footballer, Travis Kelce – and they, as a couple, are sickly sweet. Honestly, they’re defiantly mushy. They’re cheesy to the point of protest. They’re just happy – and, apparently, therein lies the problem. I’ve heard more than one critic quote Oscar Wilde in their takedown of Swift’s latest offering: 

 ‘In this world there are only two tragedies: one is not getting what one wants, and the other is getting it’. 

This album, they say, is proof that Taylor Swift is victim to the latter kind of tragedy. She’s got everything one could ever want, and the world seems pretty agreed that her music is suffering because of it. We like to keep our artists tortured, thank you.  

For the record, I don’t hate the album. But I don’t love it either. I resonate with The Guardian’s Alexis Petridis who writes that it simply ‘floats in one ear and out the other’. There’s nothing to hate about it, which, I guess, also means there’s very little to love about it.  I’m not outraged, nor am I enamoured – and I say that gingerly, because I fear that’s the worst review of all.  

So, in some ways I’m agreeing with the general consensus – Life of a Showgirl is not Taylor Swift’s best work. I don’t, however, think that her success, nor her happiness, are quite to blame for it. I think those are slightly lazy critiques, they’re shallow scapegoats. 

I think, rather, the problem with this album is that Taylor has made herself the biggest thing within it.  

When introducing the album on Instagram, she thanked her collaborators for helping her to ‘paint this self-portrait’ – the strange thing is that this ‘self-portrait’ feels considerably less honest or authentic than her previous, more conceptual, albums.  

I’ve spent a couple of days wondering why this is and have come up with two theories.  

Firstly, we tend to be far more honest to and about ourselves when we’re able to kid ourselves into thinking that it’s not actually our own selves that we’re talking about. For example, I think of Billie Eilish’s Grammy and Academy Award-winning song – What Was I Made For? – which she wrote to accompany Greta Gerwig’s Barbie movie. In an interview, Billie explained how writing a song about a Barbie somehow allowed her the space and freedom to create the most honest, raw, and revealing song she’d ever written.  

We’re self-preserving creatures, you see.  

If we’re knowingly speaking of, writing about, painting or in any way presenting ourselves - our ego gets in the way, preferring us to offer the world a shiny, carefully constructed façade.  

Taylor, in intentionally painting a ‘self-portrait’, has unknowingly offered us less than herself.  

And, now for my second theory. Every good self-portrait is actually about something bigger than its subject; they are able to point toward something more universal than the individual reflected. I think of Frida Kahlo’s self-portraits, the way she used her hair to communicate societal expectations, or how she framed herself with wildlife, or the time she painted a necklace of thorns around her own neck – leaving an uncomfortable feeling in the pit of the beholder’s stomach as they think about the nature of pain and liberty. She painted herself, endlessly. Kahlo pointed to herself in order to point through herself – she was never the subject that she was most interested in, she was never the biggest thing in her own self-portrait.  

Like I say, the problem with Taylor Swift’s okay-ish album is simply that she is the biggest thing within it. The key ingredient it’s lacking is awe; it leaves nothing to marvel at.  

And that’s rare for Taylor.  

I’ve often written that she is a Romantic in every sense of the word; concerned with the feelings and experiences that are powerful enough to knock us off our feet: big feelings, big thoughts, big truths, big questions, big mysteries, big language. These things have always been baked into her lyrics. 

This album, in comparison, feels small. It doesn’t transcend Taylor Swift’s feelings about – well, Taylor Swift. She hasn’t quite managed to point through herself, she is the sole subject of her own self-portrait.  

And therein lies its OK-ness.  

Honestly? Therein lies all of our OK-ness. Taylor Swift may be anomalous in many things, but not in this - the presence of ego means that we’re all prone to self-portrait-ise ourselves. Left unchecked we are (or at least, we can be), what Charles Taylor calls, ‘buffered selves’; thinking of ourselves as the maker and subject of all meaning, shielded from awe and wonder.  

But the best art will never flow from those who think themselves the biggest and deepest subject. Because, quite simply, we’re not.  

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This is made possible through the generosity of our amazing community of supporters.

If you enjoy Seen & Unseen, would you consider making a gift towards our work?
 
Do so by joining Behind The Seen. Alongside other benefits, you’ll receive an extra fortnightly email from me sharing my reading and reflections on the ideas that are shaping our times.

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