The phrase “Social Justice” was used by Father Charles Coughlin (1891 – 1979) for his weekly newsletter (1936 – 1942). Distinctly right-wing, Father Coughlin wanted to keep the U.S.A. out of foreign wars. He also wanted to keep the Federal Government out of everyday life. I remember several professors at UCLA in the 1970s who knew of Coughlin and made a point of denouncing him. No one, particularly on the Left, knows of Coughlin nowadays. The irony runs rich.
Peter Driben (1908 – 1968)
In an age, on the one hand, of renewed, anti-sexual Puritanism and, on the other, of freely available Internet pornography the names of Peter Driben (1908 – 1968), Gillette Elvgren (1914 – 1980), Earl Moran (1893 – 1984), Alberto Vargas (1896 – 1982), George Petty (1894 – 1975), and Earle K. Bergey (1908 -1985) are largely forgotten although from the late 1920s through the mid-1960s they held a place in the American popular imagination and not only among males. Notoriety attached itself to these men because they produced the cover-art for a plethora of what went by the name of “glamour magazines,” with titles such as Wink, Flirt, Eyeful, and Beauty Parade, to list only a few. Unlike Playboy and its later offshoots, which would drive them from the newsstands, the “girlie mags” featured no nudity, but limited themselves to what might be called the scantily clad or, on occasion, the accidentally scantily clad – young women in lingerie, bathing-suits, tennis outfits, and short skirts who sometimes by mischance display in public more limb than they would intend. Whereas the interiors of these periodicals used black-and-white photography, the house always printed the covers in bright polychrome. Often the poses are humorous. The young woman is overburdened with packages, her shorts have come unbuttoned, and she bends her body and pins her elbows against her hips to keep her culottes from slipping away. From the expression on her face, however, her plight and embarrassment communicate themselves, and her struggle to maintain dignity becomes sympathetic. Ice-skating and roller-skating accidents sometimes occasion a revelatory maladroitness, but the revelation obeys strict limits. Men never enter the picture. The artist invariably portrays the female twenty-something as independent and as going – playfully, of course, but sometimes with bad luck – about her own business. If she flaunted her comeliness, which qualifies as exceedingly comely, it would be in private and with an excusable girlish vanity.
Any commitment is bound to bind behavior within certain boundaries, for at bottom, and when carried into practice, every commitment is somehow moral, and so goes to inform and to constrain acts. Commitments then are per se somehow nomological, at least implicitly: a commitment cannot but impose a moral duty, and a judgement of what constitutes moral crime.
Philosophical liberalism takes the autonomy of the individual as ultimate. Any sort of commitment to anything else is bound to derogate that autonomy. So liberalism cannot but construe commitment to any other thing than individual autonomy as a moral crime.
So liberalism sets itself against all other commitments. It is the envious enemy of every other love. So is it destructive of all things, including eventually itself; for, human selves and their liberties all supervene society, which is a nexus of commitments to things that transcend the self.
Joseph Mallord Turner (1775 – 1851) – Burning of the Houses of Parliament (1834)
PART TWO. The worldwide, instantaneous ekpyrosis of “Eiros and Charmion” illustrates Poe’s thesis dramatically. In “Eiros and Charmion” Poe wrote the first cosmic-collision story, to be followed fifty years later by H. G. Wells in “The Star,” and popular ever since. Cosmic-collision stories tend to be end-of-the-world stories, a pattern set by Poe’s dialogue. Earth passes through the tail of a large comet, the chemistry of which draws the nitrogen from the atmosphere, leaving only the oxygen, at which point everything combustible, including the human body, bursts into flame. Eiros, who died in the extinction-event, narrates the last moments of life to Charmion, who had graduated to “Aidenn” by ordinary death prior to the cataclysm: “For a moment there was a wild lurid light alone, visiting and penetrating all things”; then – “the whole incumbent mass of ether in which we existed, burst at once into a species of intense flame, for whose surpassing brilliancy and all-fervid heat even the angels in the high Heaven of pure knowledge have no name.” Eiros quotes the Apocalypse of St. John and remarks on the hauteur with which the humanity of the time dismisses the ancient lore of comets. In those passages subsists the criticism of wayward modernity: The mentality of the End-Times adhered only to “science” and rejected its connection to the cosmos – to God. Comets once signified, but they have become mere phenomena, “divested of the terrors of flame.” The awe that people once felt in respect of cosmic manifestations the final generation will need to re-learn in the moments before its demise.
Some thinkers say yes. I say, in one sense, yes. In another sense, no.
Starting around 1970, the New Left, having failed in their 1960’s attempt to seize open power through Revolution, shifted to the strategy of completing the takeover of institutions by leftist thinking through the use of legal and incremental means. This takeover had started in the Nineteenth Century, but it kicked into high gear when the Left began their modern campaign.
Like the proverb of the frog whose water temperature jumps suddenly, this move of the left inaugurated the era of open political battle between leftists seeking to conquer society by instituting leftist laws / rules and installing leftist officials, and conservatives seeking (often halfheartedly) to block leftism. The dominant paradigm of political warfare consisted of rival candidates seeking elected office, rival legislative factions seeking to pass or block laws, and citizens opposing or supporting laws (at the governmental level) or regulations (at the private sector level), all of which involved masses of voters or constituents exerting force by collective action. Continue reading
What if the global government is like that of Zimbabwe? Or of the USSR under Stalin? Or of Nazi Germany? Or of Cambodia under Pol Pot?
What happens then?
The base case against global government – i.e., the worst that could happen if we were to get one – turns out upon reflection to be a base case for a patchwork of quite independent smallish nations each somewhat different from the others; and so, for war.
The James Martin Center has published Part II of my article, Leaving the Blight of Higher Education. Part I dedicated itself to a discussion of how the liberal regime that controls the institutions of higher education in our former republic has, through massive and continuous indoctrination, transformed the student body from a cohort of young people that was at least willing to learn into a mob-minded mass whose primary function is to monitor and denounce any infraction of the racialist totalitarian regime of political correctness on campus. I gave an account of the havoc that the anti-morality of denunciation works on any attempt to impart a genuine higher education. Once the slogans take over, thinking stops. I wrote how this conversion of the student-body into a quasi-police force increasingly disgusted my wife and me and led, in part, to our decision to retire from teaching – a task to which we had dedicated our lives. Part II, “Farewell, Faculty,” turns its attention to the instructor-side of the equation. My wife and I taught at what I call Upstate Consolation University for twenty years. The faculty committees that hired us in our respective departments (Foreign Languages in her case and English in mine) were firmly liberal in their political convictions but not politicized in the totalitarian way of the contemporary Left. This, too, would undergo a transformation. As older faculty members retired and newly graduated holders of the doctorate – most of them from state universities – replaced them, the character of the department changed. The intellectual level dropped, lower and lower, until the difference, in this regard, between the teachers and the students became minimal. The character of the two groups also merged. And at this point the urge to police, to betray, and to punish made any exercise of curiosity about the human condition or openness to knowledge impossible. An adolescent narcissism made itself universal in students and faculty alike as the behavior of undergraduates became the behavior of the faculty.
I draw an excerpt from Part II, which I preface here with a back-reference to a passage in Part I that acknowledged, with an allusion to the American philosopher George Santayana, the wide general knowledge of the “Old Guard” of professors, so as to contrast them with the “New Guard.” –
As the Old Guard went into retirement a cohort of new assistant professors filled up the department’s allotted tenure-track lines. The new phase of aggressive Affirmative-Action recruitment insured that this replacement-generation of instructors, overwhelmingly female, differed starkly in character from its precursor-generation. The new hires came to the institution from the politically radicalized graduate programs of the state universities. Whereas the Old Guard corresponded to a literary-generalist or dilettante model – terms that I use in a wholly positive way – the arrivistes brought with them only their narrow specialisms, as encrusted in their conformist political dogmas. Mention Santayana to the Old Guard and chances were good that any given one of them would be familiar with the drift, at least, of the philosopher’s work. Mentioning Santayana to an arriviste produces a blank stare.
Richard Weaver’s notion of “Presentism” makes itself relevant to the discussion. By “Presentism” Weaver intends a mental restriction that has steadily eroded the modern, liberal view of reality. This mental restriction, as he puts it in his Visions of Order (1964), manifests itself primarily in a “decay of memory.” Weaver writes, “Wherever we look in the ‘progressive’ world we find encouragements not to remember.” Today it is not an “encouragement,” but rather a demand not to remember, as the profligate monument-defacement and statue-toppling of the times so savagely demonstrate. The anti-historical dementia has fully infiltrated graduate studies and through them has colonized the literary branches of higher education. The unending pageant of neologisms and slogans that now makes up “literary studies” illustrates this anti-developmental development.
Things are come over the last few days, and indeed hours, to a peculiarly acute pitch in America, and so in the wider West of which she is by historical accident – which is to say, by divine Providence – at present the head. America is now, for better or worse, the lead ram of the herd. Whither America goes, the rest shall follow. So we find that the entire West is at this hour poised on a world historical knife’s edge. If things go one way in America, the entirety of Christendom outside Russia will fall into rank apostasy, and so, into social chaos, poverty, and war. If they go the other, then might the West join with our Russian brothers in a renascence of Christian orthodoxy, and so of social health; of sanity, and so of peace, and of justice.
A post by commenter PBW:
You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies.
On November 9th, Tucker Carlson offered the following prescription for curing the ills of the USA.
Let’s all stop lying. Lying about everything that matters, every day of our lives. That’s what we’re doing now. Have you noticed? How many times did you lie today because you had to? Let’s repeal our national dishonesty mandate (it’s a law never codified but still ruthlessly enforced) and tell the truth instead. That’s our only hope. Tell the truth about everything.