This is an expansion of the answer from the FAQ.
Q. WHY CRITIQUE QUIETISM AND APOLITICAL SPIRITUALITY? ISN’T STAYING OUT OF POLITICS WISER?
This is one of the most important and frequently misunderstood questions the MINVRA project addresses. By quietism is not the 17ᵗʰ century Catholic mystical movement, condemned as heresy, but it is meant an attitude of withdrawal from public affairs into inner spirituality or private contemplation, and modern apolitical attitudes. It is not a rejection of spiritual interiority, contemplation, or personal virtue. It is a defense of the integrated republican spirit, or historical understanding that wisdom, illumination, and moral courage must fuel active citizenship if republics are to survive and if citizens were to guard their collective self-rule. Pure detachment is not neutral, even if the government has forsaken its people, or falsely claim to protect them in exchange for security.
We are not at a stage where we lack power. In the face of arbitrary power, corruption, or tyranny, detachment functions as tacit consent. The defeat and fragmentation, e.g., of even the once, deep, radical ecological movement that existed between the 1970s-1990s and waned in the early 2000s picked up the spent energy of previous movements that withdrew or tried to maintain stability before it. This collective mood is a defense mechanism to cope with the defeat of these movements.
Using Islam as a case study, in much of Islamic thought, spirituality is civic responsibility. Islamic ethics often critiques quietism and extreme ascetism, and is able to balance spirituality, civic engagement and commitment to justice. The concepts of tazkiyah, ‘adl, maslahah (or hisbah) and ummah are seen as interdependent. However, for modern Americans, there is this ease to retreat and withdraw away from it. This is another sign, that Americans have long abandoned the Republican tradition, because structurally, the foundational tradition is closer to Islamic political thought, or rather they share a core view about participation in a just community. Both, Republicanism and Islam reject quietism and ascetism for the same reasons. Islamic thought treats spirituality, justice, and civic engagement as inseparable, whereas modern American cultural habits, by contrast has produced a hyper‑individualized (Protestant individualism) and privatized spirituality that encourages withdrawal, not engagement. This is a distinctly modern American development.
The first major decline of the republicanism of Cicero, Machiavelli, Harrington and Rousseau in the early modern period occurs in the late 17ᵗʰ-18ᵗʰ century as it weakens with the rise of commercial society and the “professionalization” of political participation. Standing armies begin to replace citizen militias and property and markets become central to political theory. By the mid-1800s after the rise of Locke, Smith and Bentham, liberalism begins to eclipse republicanism. Marxism and socialism and other utopian ideals also eventually filled the void, and republicanism degenerated into procedural liberalism, technocracy, managerial governance, consumer citizenship, legalism and neoliberal individualism by the late 20ᵗʰ century.
ANCIENT FOUNDATIONS OF CIVIC ENGAGEMENT
Classical republicanism draws from both Greek and Roman sources but refines them into a tradition emphasizing liberty as non-domination, civic virtue, and vigilance. Athenian democracy (direct rule by the demos in the assembly or ecclesia) showed the power of engaged citizenship. It produced cultural flourishing and resilience against Persia, but also risks of demagoguery, factionalism, and instability as Thucydides documented in the Peloponnesian War. Pericles’ Funeral Oration celebrated participatory liberty and isonomia (equality before the law), yet unchecked popular oratory and self-interest contributed to Athens’ vulnerabilities.
Roman thinkers like Cicero built on this while favoring a mixed constitution (elements of monarchy, aristocracy, and democracy) with representation and checks (Ioannis D. Evrigenis et al, Ancient Legacies: Democracy v Republic – Greece v Rome, 2025). For Cicero, the res publica (public thing) demanded active participation: citizens and statesmen must cultivate virtus (virtue) and officium (duty) in public life to prevent domination by factions, tyrants, or corrupt elites. Liberty was not mere non-interference but freedom from arbitrary power, secured through laws, institutions, concordia (harmony), and educated vigilance. Cicero opposed Caesar’s ambitions precisely because withdrawal would abandon the Republic to tyranny.
The American Founders admired this Roman model over pure Athenian democracy for its scalability and safeguards against mob rule.
In antiquity, philosophy and politics were rarely separated. Socrates engaged the polis, even facing execution for it. Plato and Aristotle analyzed regimes to improve them. Stoicism and later eclectic traditions stressed inner resilience for the sake of just action in the world. Pure quietism, e.g., extreme Epicurean withdrawal was critiqued as insufficient for sustaining the common good. If I was to claim to teach republican tradition and adopt such a view, that would not be teaching you republican tradition.
Classical eclecticism and pre-19ᵗʰ c. theosophical currents were not escapist. Renaissance occult philosophy, as in Heinrich Cornelius Agrippa’s Three Books of Occult Philosophy (drawing on Hermeticism, Neoplatonism, Kabbalah, and prisca theologia), revived ancient wisdom to empower humanity. Marsilio Ficino, Pico della Mirandola, and others saw esoteric knowledge as illuminating (or enlightening) humanity, fueling Humanism and resistance to scholastic dogmatism or tyrannical authority.
This idea of illumination in the sense of secular education and oracular wisdom historically supported republican revivals. Renaissance civic humanism blended classical learning, esoteric sympathies, and political engagement. The pursuit of wisdom was meant to produce better citizens and statesmen, not hermits. Among many movements, shifts toward apoliticism represents a sociological pattern where radical-spiritual movements institutionalize by retreating from “divisive” politics, often to survive persecution, surveillance or gain respectability. This neuters the original anti-tyrannical impulse. In the twentieth-century, various alternative spiritual groups tried to fill the void and began to merge alternative spiritualities with political activism and ecological awareness to address planetary survival and ecological crisis but eventually faded in the early 2000s.
ITALIAN SECRET SOCIETIES, MAZZINI AND THE RISORGIMENTO STRUGGLE AS CASE STUDY
The 19ᵗʰ century Italian case is especially instructive. Under post-Napoleonic absolutist restoration (Austrian dominance, Bourbon rule, Papal States), open politics was suppressed. Carbonari (charcoal burners) and similar secret societies emerged as networks of liberal-patriotic revolutionaries. Organized in cells with initiatory rites (similar to Masonic and esoteric traditions), they opposed tyranny, advocated constitutions (among more liberal monarchs), or republics, and sparked revolts (e.g., 1820 Neapolitan Revolution). Though often crushed by Austrian intervention, they persisted.
Giuseppe Mazzini, initially influenced by the Carbonari, founded Young Italy (Giovine Italia, 1831) for a more open, moral, and popular republican movement. Mazzini rejected pure secrecy and quietism. He envisioned a spiritual political revival, a kind of civic theology of “God and the People,” where divine principles and humanistic wisdom demanded active struggle for national unity, democracy, and republican liberty. For Mazzini, apolitical spirituality or withdrawal betrayed the cause. Italy’s subjugation required educated, virtuous citizens willing to sacrifice for the patria and common good. His influence, alongside Garibaldi and others, shaped the Risorgimento despite monarchist compromises in the final unification.
These secret societies and thinkers embodied the republican ethos, that when formal politics fails under oppression, clandestine or reformist action becomes necessary. Withdrawal would have left Italy fragmented under foreign and absolutist domination indefinitely.
WHAT WE LEARN FROM THIS HISTORY
We learn that Republics require virtue and vigilance. Classical republicanism teaches that liberty decays without active citizens. Montesquieu, Machiavelli, and the Founders warned that corruption, luxury, and private interest triumph when public virtue fades. “Staying out” of politics allows factions and arbitrary power (corporate, ideological, or governmental) to proliferate and dominate unchecked.
In polarized or decaying times, silence or spirituality that sees itself “above politics” has political effects by preserving and entrenching the powerful status quo. Historical patterns of radical movements show this is self-preservation that abandons transformative potential.
The modern ills of historical amnesia, consumerism, and culture-war tribalism thrive on disengaged citizens. Republican depth (history, philosophy, moral courage) equips people to transcend superficiality without descending into partisanship.
True wisdom integrates contemplation and action. Esoteric traditions at their best historically armed revolutionaries and humanists against tyranny, not just for personal enlightenment.
Quietism in the face of injustice (slavery, authoritarianism, erosion of civic literacy) contradicts figures like Cicero (opposing Caesar), John Brown, or Mazzini. Republics are kept safe by informed, engaged citizens — not passive ones.
Critique quietism to recover the radical republican tradition that sustained liberty across ages. Inner work is essential, but it must prepare citizens for public life. Apolitical detachment may feel wiser or safer, but history shows republics die from neglect as surely as from conquest. Every citizen is called to the living continuation of the great cause: wisdom in service of the Republic.
The Minervan Republic 