A FRENZY OF NATIONS
Put simply, a Second Wave political unit was needed to match the growth of Second Wave economic units.
Not surprisingly, as Second Wave societies began to build national economies, a basic shift in public consciousness became evident. The small-scale local production in First Wave societies had bred a race of highly provincial people—most of whom concerned themselves exclusively with then: own neighborhoods or villages. Only a tiny handful—a few nobles and churchmen, a scattering of merchants and a social fringe of artists, scholars, and mercenaries—had interests beyond the village.
The Second Wave swiftly multiplied the number of people with a stake in the larger world. With steam- and coal-based technologies, and later with the advent of electricity, it became possible for a manufacturer of clothing in Frankfurt, watches in Geneva, or textiles in Manchester to produce far more units than the local market could absorb. He also needed raw materials from afar. The factory worker, too, was affected by financial events occurring thousands of miles away: jobs depended on distant markets.
Bit by bit, therefore, psychological horizons expanded. The new mass media increased the amount of information and imagery from far away. Under the impact of these changes, localism faded. National consciousness stirred.
Starting with the American and French revolutions and continuing through the nineteenth century, a frenzy of nationalism swept across the industrializing parts of the world. Germany’s three hundred and fifty petty, diverse, quarreling mini-states needed to be combined into a single national market—das Vaterland. Italy—broken into pieces and ruled variously by the House of Savoy, the Vatican, the Austrian Hapsburgs, and the Spanish Bourbons—had to be united. Hungarians, Serbs, Croats, Frenchmen, and others all suddenly developed mystical affinities for then* fellows. Poets exalted the national spirit. Historians discovered long-lost heroes, literature, and folklore. Composers wrote hymns to nationhood. All at precisely the moment when industrialization made it necessary.
Once we understand the industrial need for integration, the meaning of the national state becomes clear. Nations are not “spiritual unities” as Spengler termed them, or ‘*mental communities” or “social souls.” Nor is a nation “a rich heritage of memories,” to use Kenan’s phrase, or a “shared image of the future,” as Ortega insisted.
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