It is easy to see the faults of others, but difficult to see one’s own faults. One shows the faults of others like chaff winnowed in the wind, but on… - Jonathan Haidt

When the moral history of the 1990s is written, it might be titled Desperately Seeking Satan. With peace and harmony ascendant, Americans seemed to be searching for substitute villains. We tried drug dealers (but then the crack epidemic waned) and child abductors (who are usually one of the parents). The cultural right vilified homosexuals; the left vilified racists and homophobes. As I thought about these various villains, including the older villains of communism and Satan himself, I realized that most of them share three properties: They are invisible (you can’t identify the evil one from appearance alone); their evil spreads by contagion, making it vital to protect impressionable young people from infection (for example from communist ideas, homosexual teachers, or stereotypes on television); and the villains can be defeated only if we all pull together as a team. It became clear to me that people want to believe they are on a mission from God, or that they are fighting for some more secular good (animals, fetuses, women’s rights), and you can’t have much of a mission without good allies and a good enemy.

Eliade’s most compelling point, for me, is that sacredness is so irrepressible that it intrudes repeatedly into the modern profane world in the form of “crypto-religious” behavior. Eliade noted that even a person committed to a profane existence has privileged places, qualitatively different from all others — a man’s birth-place, or the scenes of his first love, or certain places in the first foreign city he visited in his youth. Even for the most frankly nonreligious man, all these places still retain an exceptional, a unique quality; they are the “holy places” of his private universe, as if it were in such spots that he had received the revelation of a reality other than that in which he participates through his ordinary daily life.

An important dictum of cultural psychology is that each culture develops expertise in some aspects of human existence, but no culture can be expert in all aspects. The same goes for the two ends of the political spectrum. My research3 confirms the common perception that liberals are experts in thinking about issues of victimization, equality, autonomy, and the rights of individuals, particularly those of minorities and nonconformists. Conservatives, on the other hand, are experts in thinking about loyalty to the group, respect for authority and tradition, and sacredness.4 When one side overwhelms the other, the results are likely to be ugly. A society without liberals would be harsh and oppressive to many individuals. A society without conservatives would lose many of the social structures and constraints that Durkheim showed are so valuable. Anomie would increase along with freedom. A good place to look for wisdom, therefore, is where you least expect to find it: in the minds of your opponents. You already know the ideas common on your own side. If you can take off the blinders of the myth of pure evil, you might see some good ideas for the first time.