Peter Thiel, the billionaire venture capitalist and founder of the data-mining startup palantir, is on a roll these days. In these conversations, he discusses subjects such as the antichrist and whether or not an apocalypse is inevitable, among others. Thiel is already well known for his contrarian takes on higher education and wealth generation. Today, he says, we too are on the edge of visiting these sorts of biblical disasters upon ourselves. His discourse has drawn attention not just for its content but for his idiosyncratic relationship with academia.
Taken in altogether, Thiel’s lectures—again, off-the-record—paint a portrait of a man who is profoundly concerned with the existential threats to humanity. He contends that today’s complexities have severely complicated our ability to understand these threats in their entirety. He thinks that this challenge is a consequence of increasing knowledge and specialization. This small perspective was in accordance with the big picture of his philosophical beliefs. He especially adopts René Girard’s “mimetic theory,” which he feels explains much of human behavior and societal dynamics.
The Rise of Apocalyptic Thought
The more interesting part of his lectures is the presentation of a taxonomy of apocalypses that Thiel argues are coming to fruition in the modern world. High among these existential threats stand artificial intelligence, climate change, bioweapons, nuclear war, and fertility collapse. As he points out, each one of these factors has added to a palpable anxiety about the future.
“It’s AI, of course, it’s climate change, bioweapons, nuclear war,” – Peter Thiel
It’s where Thiel’s ideas about technology and the antichrist really start to blend together. He argues that the antichrist will come to power by constantly announcing the coming of Armageddon. This application of speculative fiction is emblematic of a larger trend towards using fear and sensationalism to twist public perception and action.
“The Antichrist will come to power by talking about Armageddon nonstop,” – Peter Thiel
His assertions bring forth a provocative question: Are societal leaders exploiting fears of catastrophe for their gain? Thiel contends that focusing too heavily on apocalyptic stories can obstruct pragmatic conversations about potential mitigations. This diversion breeds a target-rich environment for those who wish to manipulate public opinion.
Education and Mimesis
Third, Thiel takes a refreshingly radical and realistic position on education. He advocates for the notion that anyone can achieve great riches without setting foot into a university. What’s not clear is how he has too often championed this message, by notching to his own experiences and successes as a venture capitalist. Thiel’s arguments stem from an underlying belief in the importance of alternative pathways to success that diverge from traditional educational routes.
In this regard, too, he is heavily influenced by Girard’s mimetic theory—a concept in which human desire is uniquely understood as imitative and inherently competitive. Thiel goes on to laud this theory as instrumental in his investment decisions, including his early bet on Facebook. He argues that mimesis is key to understanding both market dynamics and our current societal trends.
“In all times and all places, people want to always scapegoat the Christian God for our problems,” – Peter Thiel
This contentious view led to fierce debates. Business leaders and policy makers are wrangling over how higher ed can better cultivate innovation, creativity, and critical thinking. Scholars have argued that Thiel’s ideas are a direct attack on the conventional wisdom around educational pipelines and the myth of meritocracy.
The Whore of Babylon Tour
Thiel’s “Whore of Babylon” tour deepens the irony of his narrative. In so doing, he uses it to develop important themes concerning radical, prophetic, and hopeless forms of modern apocalyptic thought. This tour provides a unique, open space to participate in truly inspiring discussions about antichrist. The woman’s art mediation raises questions about how present-day society grapples with moral confusion and nihilism.
Through these discussions, Thiel expresses concern over how modernity challenges coherent thought about ideas. He argues that “excessive esotericism means you don’t really think coherently enough about your ideas; they get lost and you communicate them too subtly.”
“It’s really difficult in his environment: who tells him the truth to his face?” – Wolfgang Palaver
In addition to these academic concerns, critics have noted that Thiel’s relationship with academia is riddled with ironies. Yet in denouncing conventional educational establishments, he at once turns to traditional scholarly constructs to test and approve the core of his theories. This fundamental duality leads one to question the efficacy of his critiques and their fit within the realities of practice.