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Jordan B. Peterson’s book 12 Rules for Life: An Antidote to Chaos (2018) prompted me to take a look at Peterson’s wide-ranging first book Maps of Meaning: The Architecture of Belief (Routledge, 1999). In it, Peterson sets forth a sweeping account of our Western cultural and religious history. But my favorite scholar the American Jesuit polymath Walter J. Ong (1912-2003; Ph.D. in English, Harvard University, 1955) has also formulated a sweeping account of our Western cultural and religious history. Because I consider Ong to be a far better-informed scholar than Peterson, I want to discuss certain aspects of Peterson’s thought in the context of Ong’s thought.
Peterson (born in 1962) is now a psychology professor at the University of Toronto. He identifies himself today as a Christian. No doubt he sees his 1999 book as a contribution to the field of psychology. Peterson is a prolific co-author of papers published in psychology. However, as far as I can find, Peterson’s 1999 book has not been reviewed by anybody in psychology or in religious studies or in the philosophy of religion – or even discussed at length by any scholars in these fields. But Peterson did a television series based on it for TVOntario (which I have not seen). That television series suggests that Peterson may see himself as a popularizer of a certain kind of Jungian psychological thought. I will return to this point below.
Ong was a Roman Catholic priest in the Jesuit religious order. He was a Renaissance specialist who wrote broadly about our Western cultural and religious history. (Disclosure: I come from a Roman Catholic background. I was in the Jesuits for a period of time [1979-1987]. However, for years now, I have not been a practicing Catholic. Today I would identify myself as a theistic humanist, as distinct from an atheistic humanist.)
Peterson’s 1999 book Maps of Meaning: The Architecture of Belief is designed to be user-friendly. It includes a table of contents (pages v-vi), a listing of 68 figures (pages vii-ix), a lengthy and informative preface (pages xi-xxii), the main text divided into five lengthy chapters and a conclusion (pages 1-469), bibliographic and discussion notes (pages 471-502), an alphabetized bibliography of works cited (pages 503-512), permissions (pages 513-514), and an index (pages 515-541).
Moreover, in the "Preface" Peterson provides readers with a summary/overview of his overall argument, and then at the end of the preface, he tips off readers about another reader-friendly feature. He says that similar “summaries precede each chapter (and subchapter). Read as a unit they comprise a complete and compressed picture of the book. These should be read first, after the preface. In this manner, the whole argument I am offering might come quickly to aid comprehension of the parts” (page xxii).
Now, toward the end of his “Preface,” Peterson delineates three major tendencies that represent (1) “unexplored territory,” (2) “explored territory,” and (3) “the process that mediates between unexplored and explored territory” (page xxi). For me, Ong represents my personal hero and an exemplary embodiment of a person dedicated to “the process that mediates between unexplored and explored territory.” In my adult life, I have devoted considerable time and effort to calling attention to his thought. For me, then, Ong represents an example of a person “who,” in Peterson’s words, “sufficiently embodies the oft-implied values and ideals that protect us from disorder [and chaos] and lead us on” (page 3).
For Peterson, Jung appears to have been a comparable person in his life. However, despite the reader-friendly features of Peterson’s accessible 1999 book, I do not know how many people are ready and willing to work their way through 480 pages of relatively unfamiliar thought. The recent publication of Jung’s autobiographical book titled The Red Book: Liber Novus (W. W. Norton, 2009) has sparked new interest in Jung’s thought. Perhaps the publication of Peterson’s book 12 Rules for Life: An Antidote to Chaos (2018) will spark new interest in his accessible 1999 book, which in turn could help spark further new interest in Jung’s thought.
Now, it would be out of character for Ong to use the figurative expressions “Maps of Meaning” and “The Architecture of Belief.” But make no mistake about it, Ong explores both religious belief and non-religious belief extensively. Arguably Ong’s most explicitly related publication about belief is his essay “Voice as Summons for Belief: Literature, Faith, and the Divided Self” in the now-defunct Jesuit-sponsored journal Thought: A Review of Culture and Idea (Fordham University), volume 33 (Spring 1958): pages 43-61. Reprinted in Ong’s book The Barbarian Within: And Other Fugitive Essays and Studies (Macmillan, 1962, pages 49-67); and in volume two of Ong’s Faith and Contexts (Scholars Press, 1992b, pages 68-84); and in An Ong Reader: Challenges for Further Inquiry (Hampton Press, 2002, pages 259-275).
For further discussion of Ong’s thought regarding belief (mostly non-religious belief), see Thomas D. Zlatic’s essay “Faith in Pretext: An Ongian Context for [Melville’s Novel] The Confidence-Man” in the anthology Of Ong and Media Ecology (Hampton Press, 2012, pages 241-280).
Moreover, if we understand Peterson’s use of the expression “Maps of Meaning” to refer to heuristic tools for exploring meaning-making and interpretation, we can relate his exploratory spirit to certain other publications by Ong, most notably his article “Hermeneutic Forever: Voice, Text, Digitization, and the ‘I’” in the journal Oral Tradition, volume 10 (March 1995): pages 3-36; reprinted in volume four of Ong’s Faith and Contexts (Scholars Press, 1999, pages 183-204; and to Ong’s posthumously published unfinished book Language as Hermeneutic: A Primer on the Word and Digitization (Cornell University Press, 2018).
Hermeneutic means interpretation. Heuristic tools are designed to help guide one’s explorations of thought. In short, heuristic tools provide a way of proceeding in one’s explorations of thought. In theory, certain themes in Ong’s thought could serve as heuristic tools to guide one’s explorations of thought – that is, as a way of proceeding in one’s explorations of thought. Basically, in the present essay, I am using certain themes in Ong’s thought to guide my exploration of Peterson’s thought in his 1999 book.
As this quick overview shows, it is not hard to connect Peterson’s overall concerns in his 1999 book Maps of Meaning: The Architecture of Belief with Ong’s thought in various publications. However, just as there are numerous themes in Ong’s 400 or so wide-ranging publications that Peterson does not discuss in his wide-ranging 1999 book, so too there are a number of themes in his 1999 book that Ong does not discuss. For example, Ong does not discuss the human brain, except for a passing remark about neuroscience that he makes in discussing Julian Jaynes in his book Orality and Literacy: The Technologizing of the Word (Methuen, 1982, pages 29-30). By contrast, Peterson repeatedly refers to the human brain and brain research. No doubt it is fashionable today to discuss brain research. In any event, in the present essay, I want to call attention to how certain themes in Ong’s thought can be related to certain themes in Peterson’s 1999.
Just as Ong does not refer to or discuss Peterson’s 1999 book, so too Peterson in his 1999 book does not refer to or discuss any of Ong’s 400 or so publications. In the list of references toward the end his 1999 book (pages 503-512), Peterson lists 11 publication by the religious historian Mircea Eliade (page 505), 14 by the Swiss psychiatrist and psychological theorist C. G. Jung (page 507), and three by the Jungian analyst and theorist Erich Neumann (page 509). In the index (pages 515-541), we find for Eliade, 22 specific page references; for Jung, 23; including pages 401-442; and for Neumann, two.
Incidentally, Peterson lists eight publications by Friedrich Nietzsche (page 509). In the index entry for Nietzsche, we find 18 specific page references. Ong discusses Nietzsche in his book In the Human Grain: Further Explorations of Contemporary Culture (Macmillan, 1967, pages 147-164). In the spirit of giving credit where credit is due, I have to give Peterson credit for his use of Nietzsche as a thought-provoking conversation partner – far more so than Ong does. In addition, I give Peterson credit for his extraordinary verbal facility. In contrast to him, I give Ong credit for his concision and precision of thought. I definitely prefer Ong’s concision and precision of thought to Peterson’s extraordinary verbal facility.
Now, over the years, Jung has had distinguished followers such as Robert L. Moore, John Weir Perry, Anthony Stevens, and Edward C. Whitmont – none of whom are mentioned by Peterson. Thus, in addition to Peterson’s 1999 introductory book, there are numerous more advanced studies of Jung’s thought available for interested readers to study if they are interested in doing so.
Now, in Ong’s 400 or so publications, he often refers to Jung and Jungian thought – often enough that I do not have the time or inclination to list bibliographic references for them. Ong also often refers to Eliade’s work, especially to his book The Myth of the Eternal Return, translated by Willard R. Trask (Pantheon Books, 1954), which Peterson mentions. In Ong’s books Rhetoric, Romance, and Technology: Studies in the Interaction of Expression and Culture (Cornell University Press, 1971, pages 10-12 and 18) and Fighting for Life: Contest, Sexuality, and Consciousness (Cornell University Press, 1981, pages 18-19, 25, 92, 100, 111, 115, and 148), the published version of Ong’s 1979 Messenger Lectures at Cornell University, he discusses Neumann’s book The Origins and History of Consciousness, translated by R. F. C. Hull (Pantheon Books, 1954), which Peterson mentions.
Now, Ong held a non-materialist philosophical position. His 1981 book Fighting for Life: Contest, Sexuality, and Consciousness is his non-materialist contribution to the then-emerging field of sociobiology pioneered by the Harvard philosophical materialist E. O. Wilson (1975). From at least his undergraduate years onward, Ong was fascinated with Darwinian evolutionary theory. For example, he edited and contributed to the anthology Darwin’s Vision and Christian Perspectives (Macmillan, 1960), and Ong gathered three of his own evolution-themed essays together in his book In the Human Grain: Further Explorations of Contemporary Culture (1967, pages 61-82, 83-98, 99-126), mentioned above.
In the index of Peterson’s 1999 book, we also find specific page references for the entries “word” (lowercase) and “Word” (capitalized in the Christian tradition of thought; page 541). Similarly, in Ong’s book The Presence of the Word: Some Prolegomena for Cultural and Religious History (Yale University Press, 1967), the expanded version of Ong’s 1964 Terry Lectures at Yale University, we find that all of the indexed items are capitalized, including separate entries for “Word” (meaning the ordinary human word) and “Word of God” (pages 359-360) – but with far more specific page references for each of these two entries than we find in Peterson’s index.
We should note here that Ong subsequently turned his attention to cultural history in the following books: Rhetoric, Romance, and Technology: Studies in the Interaction of Expression and Culture (1971), mentioned above; Interfaces of the Word: Studies in the Evolution of Consciousness and Culture (Cornell University Press, 1977); Fighting for Life: Contest, Sexuality, and Consciousness (1981), mentioned above; Orality and Literacy: The Technologizing of the Word (1982), mentioned above; and An Ong Reader: Challenges for Further Inquiry (2002), mentioned above.
However, Ong did return to writing about religious history in his book Hopkins, the Self, and God (University of Toronto Press, 1986), the published version of Ong’s 1981 Alexander Lectures at the University of Toronto, and in Faith and Contexts, 4 vols. (Scholars Press, 1992a, 1992b, 1995, and 1999).
Incidentally, Northrop Frye (1912-1991), an ordained Protestant minister in the United Church of Canada who taught English at the University of Toronto, published two widely read books about the Bible that Peterson mentions: The Great Code: The Bible and Literature (Harcourt Brace Jovanovich, 1982) and Words with Power: Being a Second Study of the Bible and Literature (Harcourt Brace Jovanovich, 1990).
In volume one of Ong’s Faith and Contexts (Scholars Press, 1992a), he refers to Frye once (page 102), but in volume two (1992b), he refers to Frye repeatedly (pages 106, 107, 206, and 207).
Before Frye died in 1991, he wrote the following blurb for the publisher to use to promote the anthology Media, Consciousness, and Culture: Explorations of Walter Ong’s Thought (Sage Publications, 1991): “Media, Consciousness, and Culture sustains an admirable level of quality throughout, both is style and content. As clear and readable an introduction as I could imagine to the work of a seminal thinker, it goes on to apply Walter Ong’s insights to many new areas. To say that it is worthy of the subject is saying a great deal, yet this praise seems to me fully merited.”
Now, in the “Preface” to Peterson’s 1999 book (pages xi-xxii), he explains that the concerns he addresses in the book grew out of his own personal experiences, which is a common for authors of self-help books to do, but not so common for authors in academic psychology to do. As I read Peterson’s chronological account of his life and concerns, I tried to recall my own life when I was approximately the same age as he was at various times. By doing this, I discovered that I really do not have much in common with him, except that he and I both come from modest socio-economic circumstances. For example, I do not recall ever having “absolutely unbearable dreams” of the sort that he describes having as a young man. When I read about his disturbing dreams, I was thankful that I was spared from having such disturbing dreams as a young man. But I admire Peterson’s resourcefulness in then undertaking to read Sigmund Freud and then C. G. Jung on the interpretation of dreams (pages xvii-xx).
Toward the end of the “Preface,” Peterson sums up two ways of interpreting the world. He says, “The world can be validly construed as a forum for action, as well as a place of things” (page xxi; this exact same sentence is also the opening sentence of chapter 1 on page 1). Basically, the world construed as a forum for action is the equivalent to what Ong refers to as the world-as-event sense of life, and the world construed as a place of things is the equivalent to what Ong refers to as the world-as-view sense of life. I say, “Basically” here advisedly, because Peterson delineates in detail the two ways of construing the world and a third way of mediating between these two other ways. His different delineations go far beyond anything Ong says. For Peterson, the way of construing the world as a place of things emerges only with experimental science in Western culture after the Gutenberg printing press emerged in the mid-1450s. However, for Ong, the world-as-view sense of life is exemplified in ancient Greek philosophy with Plato and Aristotle, and continues in Western philosophy and eventually in Christian theology in ancient and medieval times. But Peterson tends to see all pre-experimental thought as pre-scientific and therefore essentially as mythic. By contrast, Ong sees experimental science as involving visualist tendencies writ large, so to speak. However, Peterson suggests that “all myth has not yet vanished from science, devoted as it is to human progress” (page 3).
Now, the Canadian Jesuit philosopher and theologian Bernard Lonergan (1904-1984) delineates what he refers to as a generalized empirical method (from the Greek “hodos,” meaning way of proceeding) in his philosophical masterpiece Insight: A Study of Human Understanding, 5th ed. (University of Toronto Press, 1992; orig. ed., 1957). Both ways of construing the world (as a forum for action versus a place of things) involve using the cognitive processes that Lonergan delineates. Similarly, both the world-as-event sense of life and the world-as-view sense of life involve using the cognitive processes that Lonergan delineates.
For further discussion of this point, see the Canadian Jesuit theologian Frederick E. Crowe’s 1965 essay “Neither Jew nor Greek, but One Human Nature and Operation in All” reprinted, slightly revised, in the anthology Communication and Lonergan: Common Ground for Forging the New Age (Sheed & Ward, 1993, pages 89-107).
See Ong’s article “World as View and World as Event” in the American Anthropologist, volume 71 (August 1969): pages 634-647; reprinted in volume three of Ong’s Faith and Contexts (Scholars Press, 1995, pages 69-90).
Ong explores the aural versus visual contrast in his massively researched book Ramus, Method, and the Decay of Dialogue: From the Art of Discourse to the Art of Reason (Harvard University Press, 1958). Ong explicitly acknowledges (page 338, note 54) that he borrowed the aural versus visual contrast from the French philosopher Louis Lavelle (1883-1951).
Peter Ramus (1515-1572) was a French logician, educational reformer, and Protestant martyr. In Perry Miller’s classic book The New England Mind: The Seventeenth Century (Harvard University Press, 1939), he reports that he had found only one college-educated person in New England who did not claim to be a Ramist. Ong’s former teacher at Saint Louis University, the Jesuit university in St. Louis, Missouri, and lifelong friend the Canadian Renaissance specialist Marshall McLuhan (1911-1980), a convert to Roman Catholicism, called Ong’s attention to Miller’s book. Consequently, Ong dedicates his book Ramus and Talon Inventory (Harvard University Press, 1958) to McLuhan “who started all this.” Ong did his massively researched doctoral dissertation under the direction of Perry Miller at Harvard University. Ong dedicates his 1967 book In the Human Grain: Further Explorations of Contemporary Culture, mentioned above, to the memory of Perry Miller.
Just as Ramist logic dominated the curriculum at Harvard College (founded in 1636) in New England, so too it dominated the curriculum at Cambridge University in England, where young John Milton (1608-1674) studied it. Later in his life, Milton himself composed a logic textbook based on Ramus’ logic. Ong and Charles J. Ermatinger translated and edited Milton’s Logic for volume eight of Yale’s Complete Prose Works of John Milton: 1666-1682 (Yale University Press, 1982, pages 139-407). Ong’s lengthy introduction is reprinted as “Introduction to Milton’s Logic” in volume four of Ong’s Faith and Contexts (1999, pages 111-142), mentioned above. Over the years, Ong published several pieces about Milton. (Peterson discusses Milton on pages 312, 315, 316, 319, and 338.)
Evidently independently of Lavelle, Lonergan also calls attention in Insight: A Study of Human Understanding (1957) to what Ong refers to as the visualist tendency in Western philosophical thought.
Taking a hint from Ong and Lonergan, McLuhan explores the aural versus visual contrast in his controversial book The Gutenberg Galaxy: The Making of Typographic Man (University of Toronto Press, 1962). (Because McLuhan taught English at the University of Toronto for years, I assume that Peterson has heard of him, even though he does not happen to mention him in his 1999 book.)
Andrea Wilson Nightingale’s book Spectacles of Truth in Classical Greek Philosophy: Theoria in Its Cultural Context (Cambridge University Press, 2004) strengthens the argument about the visualist in Western philosophic thought advanced by Lavelle, Ong, Lonergan, and McLuhan.
For an essay related to Ong’s 1969 article in American Anthropologist, see the anthropologist David M. Smith’s 1997 essay “World as Event: Aspects of Chipewyan Ontology” reprinted in the anthology Of Ong and Media Ecology (2012, pages 117-141), mentioned above.
However, even though I happen to find it fascinating to see how Peterson’s two ways of construing the world are basically equivalent to Ong’s two expressions, I have to admit that Peterson himself probably would not be as fascinated as I happen to be with Ong’s two expressions or with Ong’s own account of our Western cultural history. Peterson has his own agenda to advance in the field of academic psychology, and Ong’s thought has not had a significant influence in academic psychology. Similarly, Jung’s thought has not had a significant influence in academic psychology. But how much, if any, influence has Peterson’s 1999 book had in academic psychology – or in the academic study of religion or in the philosophy of religion or among other academics who are steeped in Jung’s thought? Or is Peterson even trying to influence academics? For example, is he trying instead to be a popularizer of his understanding of certain aspects of Jungian thought primarily for a non-academic audience? Despite the length of his 1999 book, Peterson seems to me to be a psychologist writing about certain notable psychological thought primarily for a non-academic audience – just as the late Mortimer J. Adler (1902-2001) seems to me to be a philosopher writing about certain notable philosophical thought primarily for a non-academic audience in such short books as Aristotle for Everybody: Difficult Thought Made Easy (Macmillan, 1978), Intellect: Mind Over Matter (Macmillan, 1990), Desires Right & Wrong: The Ethics of Enough (Macmillan, 1991), and his other short books.
Now, Ong writes primarily for an academic audience and for well-informed non-academics. I suppose that I, at times, write about Ong’s thought in the spirit of a popularizer of his thought, but at other times I see myself standing on his shoulders, figuratively speaking, when I venture to apply his thought to discussing something that he does not himself discuss.
At the risk of perhaps over-simplifying Peterson’s thought, it strikes me that everything he says about construing the world as a forum for action involves our affective dimension more than our cognitive dimension. Conversely, everything he says about construing the world as a place of things involves our cognitive dimension more than our affective dimension. But then everything he says about a third way of mediating between these two other ways strikes me as akin to the process in Jesuit spirituality known as discernment of spirits.
Peterson suggests that the Christian myth of the Christ (the Greek-based term for the Messiah, the anointed one) represents a third way of proceeding in the world between the other two ways. I understand his point about the Christian myth of the Christ. But the real challenge for all of us is not to admire the narrative about a supposed Christ who represents the third way that Peterson refers to, but to embody in ourselves and manifest in our own personal lives the third way that he refers to. I have no doubt that both Jung and Ong each tried to the best of his ability to embody the third way that Peterson refers to.
Concerning Jesuit spirituality, see Ong’s article “‘A.M.D.G.’ [abbreviation of the Latin expression Ad majorem Dei gloriam, For the greater glory of God]: Dedication or Directive?” in the now-defunct Jesuit-sponsored journal Review for Religious (published out of Saint louis University), volume 11 (September 15, 1952): pages 257-264; reprinted in Review for Religious, volume 50 (1991): pages 35-42; also reprinted in volume three of Ong’s Faith and Contexts (1995, pages 1-8), mentioned above. Also see Ong’s book
Now, if each of us carries within ourselves what Jung refers to as a collective unconscious, then each of us carries memories in our collective unconscious of the world-as-event sense of life that Ong writes about in his 1969 article in the American Anthropologist. By noting this here, I hope to establish a good reason for Peterson to take an interest in Ong’s account of the world-as-event sense of life.
Now, Peterson begins his “Preface” with the following statement: “Something we cannot see protects us from something we do not understand. The thing we cannot see is culture, in its intrapsychic or internal manifestation. The thing we do not understand is the chaos that gave rise to culture. If the structure of culture is disrupted, unwittingly, chaos returns. We will do anything – anything – to defend ourselves against that return” (page xi). No doubt the possibility of inner psychological chaos is real, even though we may not always be aware of this possibility. But when we have a mental breakdown, we are then experiencing inner psychological chaos, in which chaos overthrows ego-consciousness. In addition, when we contemplate suicide, we are feeling the urge of inner psychological chaos. As I say, chaos is a real inner psychological possibility, not just a colorful expression.
Now, both Ong and McLuhan alert us about the contemporary disruptive influence of communications media that accentuate sound. More to the point, the critical mass of contemporary communications media that accentuate sound is deeply disrupting the dominant print culture that emerged historically in Western culture after the Gutenberg printing press emerged in the mid-1450s – the dominant print culture in which Peterson’s experimental science and the way of construing the world as a place of things were in the ascendancy and were superseding the previously dominant way of construing the world as a forum for action. Now, if we were to interpret the spirit of experimental science and the way of construing the world as a place of things as involving the spirit of contemplation, then we might invoke the Jesuit orientation of being contemplatives in action.
I myself grew up under the cultural influence of the critical mass of communications media that accentuate sound. But my parents were part of an older generation that grew up before the ascendancy of the critical mass of communications media that accentuate sound – and so was Ong.
Now, in the self-help book Complex PTSD: From Surviving to Thriving (Azure Coyote Book, 2013), the psychotherapist Pete Walker recommends the practices of self-mothering and self-fathering (pages 57-59 and 62-63). I would suggest that the practice of self-mothering involves what Peterson refers to as construing the world as a forum for action and that the practice of self-fathering involves what Peterson refers to as construing the world as a place of objects. In addition, Walker recommends re-parenting by committee to supplement our own individual efforts of re-parenting ourselves (pages 63-65). Regardless of which practices work for us, we need to understand that Peterson’s insights about the two ways of construing the world surely require our re-parenting efforts.
When I read Walker’s book, I learned that I am suffering, to a certain degree, from complex PTSD. From reading his book, I have gleaned numerous cognitive insights about myself and my life. In my estimate, Peterson is also suffering, to a certain degree, from complex PTSD – everybody is suffering, to a certain degree, from it. This is the pathos of the human condition. Consequently, we are all challenged to work to recover from it to the best of our ability, so that we can move from surviving to thriving, as Walker suggests.
In conclusion, Peterson’s extraordinary verbal facility makes his 1999 book relatively readable. He is a highly verbal popularizer of the thought of Jung, Neumann, Eliade, and others. As noted, Peterson skillfully uses Nietzsche as a conversation partner. But compared to Ong, Peterson is not a heavyweight thinker.
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