The Acknowledgement and Acceptance of Alternative Universes

The Acknowledgement and Acceptance of Alternative Universes: A Critique of Berger and Luckmann’s Conceptual Machineries of Universe-Maintenance

Societies often reject “otherness.” Because symbolic universes sometimes feel threatened by alternative universes, their reaction often is to prove one’s superiority. In the course of this essay, I will argue that no one universe is correct and nor is any one universe superior. To claim that one’s symbolic universe is superior to that of another’s is simply a false assumption. One must realize that other cultures do exist, and likewise, they have their own unique institutions, religions, values, traditions, taboos, etc. On these grounds, one must accept this “otherness” and must not be threatened by it, nor should one claim it to be inferior to that of their own. It is for this reason that I will criticize Berger and Luckmann’s statement, “The alternative universe presented by the other society must be met with the best possible reasons for the superiority of one’s own. This necessity requires a conceptual machinery of considerable sophistication.” (B&L 108)

It is not necessarily true that all symbolic universes feel threatened when they encounter alternative societies. The early American settlers did establish friendly relations with many Native Americans. However, Berger and Luckmann argue that a symbolic universe must meet the alternative universe presented by the other society “with the best possible reasons for the superiority of their own.” Such xenophobic attitudes give rise to discrimination, hatred, racism, and other problems that are in fact harmful and destructive to society. A symbolic universe may feel threatened when they encounter otherness, however there is no reason to be. Societies need not reject this otherness and nor is it necessary to try and prove one’s superiority. On these grounds, Berger and Luckmann’s claim is discriminatory simply because it implies that the alternative universe must be deemed inferior. This is why it is important to not allow distortion of reality.

If one were to study a particular symbolic universe historically, they would realize that things were once otherwise. In studying American history, we can see that the times have really changed; for example, slavery once was a common practice but now is a thing of the past. In looking back, slavery is something Americans are not particularly proud. Another example, “Separate but equal’ was once equal before the law, but now is deemed unequal before the law. So we can see that our symbolic universe was once otherwise, and we can look back and say that it was by no means a perfect society. Symbolic universes evolve over time, and some much quicker than others. Those societies that are isolated from “otherness” may remain as they have for centuries, and this may account for the considerable differences between symbolic universes. Societies must not be threatened by this difference, rather they should accept alternative universes for what they are. No one universe is superior to others, and on these grounds, there is no need to try and prove that a symbolic universe is superior to the alternative universe presented by the other society.

Ancient Greek society rejected all societies outside the polis, claiming only Greek society was civilized and all others were barbarous. Israel says this of Palestine, and Palestine says this of Israel. Because societies are quick to make judgements about others, they make false assumptions concerning this otherness simply because they lack knowledge of alternative societies. How can one society make such assumptions when they do not understand the alternative society? And on this note, how can any society claim superiority?

On the discussion of universe maintenance, Berger and Luckmann speak of the necessity of the “conceptual machinery of considerable sophistication,” while therapy and nihilation are two strategies of universe-maintenance advocated by Berger and Luckmann. Therapy, as agued by the authors, is one strategy that ensures “that actual or potential deviants stay within the institutionalized definitions of reality, or, in other words (prevents) the ‘inhabitant’ of a given universe from ‘emigrating’.” Nihilation is the incorporation of deviant conceptions within one’s own universe and the final goal of this strategy to liquidate them altogether. Nihilism is basically the general rejection of customary beliefs in morality, religion, tradition, etc. When symbolic universes use strategies of universe-maintenance such as therapy and nihilation to protect their own society from otherness, they perpetuate discrimination, the fear of otherness, and they may even harm the alternative universes presented by the other society. (B&L 112-116)

The Navajo Native Americans have been living a distinct culture for centuries, and likewise have been performing religious rituals that include the use of mind altering peyote found in cactus in their part of the country. This practice was once outlawed, as it is for non Native Americans, simply because peyote is a mind altering drug and drug us is deviant according to the United States legal system. What is allowed for the Navajo, but used to be illegal, would get other Americans in trouble with the law and force them to face the consequences of “therapy”, as decided by the courts. This strategy of universe maintenance once disregarded the Navajo’s distinct tradition and culture. Because their religious practices were once illegal, their way of life has been altered for this reason, the ruling courts has proven to be destructive to the Navajo culture.

If societies could accept alternative universes as equals, there would be no reason to be threatened by otherness. This acceptance would allow for the existence of diverse and distinct cultures, while it would ease many of the problems associated with encounters between different “symbolic universes.”



Berger, Peter L. and Thomas Luckmann The Social Construction of Reality. New York: Doubleday, 1966