The collapse of the politics of inevitability ushers in another experience of time: the politics of eternity. Whereas inevitability promises a better future for everyone, eternity places one nation at the center of a cyclical story of victimhood. Time is no longer a line into the future, but a circle that endlessly returns the same threats from the past. Within inevitability, no one is responsible because we all know that the details will sort themselves out for the better; within eternity, no one is responsible because we all know that the enemy is coming no matter what we do. Eternity politicians spread the conviction that government cannot aid society as a whole, but can only guard against threats. Progress gives way to doom.

The politics of inevitability is a self-induced intellectual coma.

The politics of inevitability is an intellectual coma we put ourselves in.

The second antihistorical way of considering the past is the politics of eternity. Like the politics of inevitability, the politics of eternity performs a masquerade of history, though a different one. It is concerned with the past, but in a self-absorbed way, free of any real concerns with facts. Its mood is a longing for past moments that never really happened during epochs that were, in fact, disastrous. Eternity politicians bring us the past as a vast misty courtyard if illegible monuments to national victimhood, all of them equally distant from the present, all of them equally accessible for manipulation. Every reference to the past seems to involve an attack by some external enemy upon the purity of the nation.

In the politics of eternity, the seduction by a mythicized past prevents us from thinking about possible futures. The habit of dwelling on victimhood dulls the impulse of self-correction.

Inevitability and eternity have specific propaganda styles. Inevitability politicians spin facts into a web of well-being. Eternity politicians suppress facts in order to dismiss the reality that people are freer and richer in other countries, and the idea that reforms could be formulated on the basis of knowledge.

In the politics of eternity, the seduction by a mythicized past prevents us from thinking about possible futures. The habit of dwelling on victimhood dulls the impulse of self-correction. Since the nation is defined by its inherent virtue rather than by its future potential, politics becomes a discussion of good and evil rather than a discussion of possible solutions to real problems. Since the crisis is permanent, the sense of emergency is always present; planning for the future seems impossible or even disloyal. How can we even think of reform when the enemy is always at the gate? If

The End of History Illusion is what psychologists call the tendency for people to be keenly aware of how much they’ve changed in the past, but to underestimate how much their personalities, desires, and goals are likely to change in the future.

The inevitability of a situation is not relative; when we accept the outcome of a given situation as inevitable, then how we choose to deal with it is relative.

Each and every one of us has been born into a given historical reality, ruled by particular norms and values, and managed by a unique economic and political system. We take this reality for granted, thinking it is natural, inevitable and immutable. We forget that our world was created by an accidental chain of events, and that history shaped not only our technology, politics and society, but also our thoughts, fears and dreams. The cold hand of the past emerges from the grave of our ancestors, grips us by the neck and directs our gaze towards a single future. We have felt that grip from the moment we were born, so we assume that it is a natural and inescapable part of who we are. Therefore we seldom try to shake ourselves free, and envision alternative futures.

"There is no more fatal fault in the reading of history, nor any illusion to which the human mind is more prone. To read the remote past in the light of the recent past; to think the process of the one towards the other "inevitable;" to regard the whole matter as a slow inexorable process, independent of the human will, still suits the materialist pantheism of our time."

The past could always be annihilated. Regret, denial, or forgetfulness could do that. But the future was inevitable.

We can discuss this point from different angles. Experts call one manifestation of such denigration of history historical determinism. In a nutshell we think that we would know when history is made; we believe that people who, say, witnessed the stock market crash of 1929 knew then that they lived an acute historical event and that, should these events repeat themselves, they too would know about such facts. Life for us is made to resemble an adventure movie, as we know ahead of time that something big is about to happen. It is hard to imagine that people who witnessed history did not know at the time how important the moment was. Somehow all respect we may have for history does not translate well into our treatment of the present.

While we know that history flows forward, it is difficult to realize that we envision it backward. Why is it so?