"Developmental and evolutionary psychologist J.D. Haltigan argues that contemporary cultural turmoil—particularly in radical leftist activism—reflects a disproportionate prevalence of internalizing disorders (e.g., depression, anxiety, negative emotionality) combined with Cluster B personality traits (narcissistic, borderline, histrionic). He describes this as a "Chthonian crisis," evoking chaotic, underworld-like forces erupting in society.
Haltigan contends that algorithmic social media platforms (TikTok, X, Instagram) serve as powerful incubators for performative histrionics, emotional lability, and provocative affect. These environments reward "performative resistance art"—antagonistic, scornful, and derisive behaviors—fueling cancel culture that weaponizes fear, anxiety, and guilt without rational scrutiny. He cites psychological studies linking such traits to leftist political attitudes, noting a stronger presence of "virtuous" or "vulnerable narcissism" on the mainstream left compared to right-wing examples like Trump's more grandiose style.
Examples include performative protests (e.g., politicians staging arrests for media attention), escalatory confrontations, climate activists gluing themselves to art, and looting framed as entitlement. Haltigan references Eric Kaufmann's observations that very liberal individuals show higher rates of LGBT identification and mental illness, alongside papers on turbulent teen identities on TikTok.
While the piece does not directly analyze Progressive Christianity as a movement (no specific churches, pastors, denominations, or figures like those in mainline Protestantism, liberation theology, or the emerging church are named), it draws quasi-religious parallels to the described psychopathology. Haltigan highlights Martin Gurri's analysis of elite-class "flagellant" behaviors—self-punitive, hyper-moral displays with religious undertones—and echoes Christopher Lasch's The Revolt of the Elites on cultural decadence among elites. Camille Paglia is invoked indirectly through the idea that strong religion historically provided structure against nihilism.
In comments and broader context, readers (and Haltigan) note the decline of organized religion contributes to this chaos: without transcendent disciplines, meaning, or sacred boundaries, society fills the void with pseudoreligious moralism, Marxist-influenced rejection of structure, and impulsive grandiosity. One thread suggests the West needs renewed dialogue between traditional theologians and "spiritual-but-not-religious" individuals to counter nihilism and "demonic" challenges like Marxism infiltrating institutions (including the Church).
Haltigan concludes the crisis is qualitatively distinct and risks national Balkanization without thoughtful leadership to restore law, order, discipline, and sophisticated discourse. The essay frames modern progressive activism not merely as politics but as a macrosocial mental health phenomenon with spiritual undertones—hyper-moral politics replacing traditional religious frameworks, leading to cultural fractionation and a loss of the sacred.
This piece fits into Haltigan's broader critique of ideological capture in psychology and society, where emotional dysregulation masquerades as moral virtue in a post-religious landscape.
Editorial comments expressed in this column are the sole opinion of the writer
