All the SWPL is White Supremacist, & So Must Be Stamped Out

We learn from Vice Magazine that interest in and enjoyment of the wilderness is characteristic of white supremacists. We had already learned that grammar, diction, logic, and math are white supremacist. Also science, ergo, and so then knowledge, and a fortiori wisdom; thus any notion of characterological merit, or excellence.

When truth as such is dethroned, nothing can survive. Thanks, you goddamned nominalists!

NB: that is not a curse, but a statement of fact.

A pattern emerges: everything that white people generally and particularly and so noticeably like, respect or enjoy is white supremacist, and must be wiped out.

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The Basic Liberal Conceit

The liberal conceit is that no man labors under any natural ontological requirement that he should submit to some authority, and so nor therefore can there be any legitimate authority; ergo, it is wrong, as unjust, to exert or submit to any authority, and eo ipso good to transgress against authority of every sort, and to undermine it.

The propositions in the foregoing can be rearranged ad libitum, without undermining their joint agreement or their moral effect – or their morbid consequences in human lives.

Reality being what it is, that liberal conceit tends in action always to the centralization of all power in a tyrannical … *authority,* against whom no liberal man may – or can – stand.

What is that obdurate reality? It is that, no man being he than whom no greater can be conceived, then every man is less than some other – whether an other man, or an other institution, or an other god. So the liberal who prides himself (the word is chosen advisedly) that he is himself the sole master of his fate is in fact willy nilly the servant or slave of some master far greater than he, whose existence he may not even suspect, but whose dictates he witlessly obeys.

This perhaps accounts for the spooky unanimity of our divers disparate adversaries, who all as one of an evening begin using some new phrase or proposing some new crisis or solution – or demonizing and scapegoating the victim of the hour, subjecting him to the two minute hate that destroys his life. They are of one mind because they serve one mind.

Whether you know it or not, you serve a lord. Better then for you to know who he is, and decide witly whether he is worthy of your fealty.

On the Memetic Success of Modernism

Modernism appears pretty consistently in minds as an amalgam of several philosophical notions: positivism, materialism, physicalism, nominalism, liberalism, moral and aesthetic relativism, and atheism. There may be others. If you come across a man who credits one of them, it is a pretty good bet that he credits all the others, too.

It is interesting that, on any one of those notions, there can be no such thing as moral culpability. Modernism then looks like a retreat from morality, and so from responsibility, on every philosophical front. Implicitly, modernism makes shame and guilt inapposite to reality. Shame and guilt are painful feelings, and it is pleasant to get out from under them, via the conviction that they simply don’t pertain to anything – particularly oneself, or one’s acts. That is why modernism is tempting; this might account for its memetic success.

Modernist Elite Belief is a Reliable Contraindicator

Apart from the obviously incontrovertible stuff like sunrise, whatever the Modern Elite believe is true is almost certainly in fact false. Whatever they think is good is almost certainly in fact bad. This has been true since about a decade after the dawn of the television age.

When this realization first struck me, my first interpretation was to treat it as generational: whatever the Boomers thought was true and good back in 1972 was actually false or bad or both. But then I realized that the Boomers were right about a few things, like organic food, fitness, diversity of seed stock, and traditional buildings and neighbourhoods. And Early Music.

It wasn’t the Boomers. It was the elites, whether of the Boomer generation, or earlier generations, or later. Whatever the elites have ever advocated via the Establishment Propaganda Machine: it’s all been fake. And none of the really absurd stuff they’ve been pushing at us would have been entertained for a moment by almost anyone prior to the television. People had back then too much contact with real reality – as opposed to the artificial stuff the elites broadcast.

The toxic brew seems to consist of modernism and electronic media: crank nominalist insouciance about stubborn truth through an electronic media economy that is desperate to attract eyeballs, and you get all sorts of crazy stuff pumped out of the screens. That suffices to generate fads and fashions at odds with reality: with health, and sanity, and life.

Superstition & Subscendence: An Essay in Honor of Tom Bertonneau

Bear with me here. I hardly know where I am going with this, although I feel I have caught the spoor of something Tom would find delightful – that he would join with me joyfully in this new hunt. I’m confused because all I have is that spoor, and my spirits are in a hurry and a muddle due to his too soon death. I miss my friend of many years – of too few! I am not yet sure how to do with the world that, henceforth, shall miss him.

Tom has been a valued colleague since we first encountered each other. We corresponded often – not often enough, alas – about our hopes and worries in respect to our work, much of it coordinate here. We sometimes asked each other for editorial advice upon that work. I could rely on Tom for sound counsel. I hardly know how I shall manage without his sagacity.

But I must. I bid you all help me in that project, in which we may hope we can all together proceed for many more years to come. That would be a fitting legacy of his penetrant honest cheerful mind.

I propose that this essay be an early installment in something like a festschrift for Tom. Let us all try to limn what it was that he taught us. Perhaps we might make a book out of it. Or maybe just something on the scale of an issue of Amazing Stories, circa 1935: the sort of thing that was an important source of grist for the mill of his wits. That would please him, perhaps above all things we might do to honor him.

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Traditionalism is the Reductio of Modernity

The tradition of modernity is to repudiate tradition per se. It’s right there in the term: ‘modern’ is from Late Latin modernus, from Latin modo, “just now.” So ‘modern’ means “what is just now.”

Traditionalists take the modern tradition with utmost seriousness, thoroughness, and consistency: they repudiate the tradition of modernity.

Traditionalists are the iconoclasts of iconoclasm. So likewise are they then the true postmodernists. In their hearts and in their minds, and so far as is possible in their acts, they live into whatever it is that shall inevitably ensue, once modernity has finished eating itself, and collapsed; once the people have awakened and shaken it off like a nightmare or Soviet Communism.

Traditionalists are ransacking the cupboards on the morning after Belshazzar’s Feast, looking for the coffee as the sour dregs of the Party lapse into biliary nausea, bitter existential regret, and alcoholic coma, and as the Persians begin to assemble their siege engines.

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Girard on Anthropogenesis

Sacer 10 St. Stephen (1604) Annibale Carracci (1550 - 1609)

 Annibale Carracci (1550 – 1609): Lapidation of St. Stephen (1604)

In the two classic pre-Christian canons of Western myth – the Greek and the Norse – anthropogenesis is brought about by natural processes under the observation of the gods.  Man is earthborn in both canons, although indirectly in the Norse, and can therefore lay claim to a mother, either Gaia or Erda.  In both myths fatherhood remains in the shadows.  The gods who observe and interact with the earliest men conform to a model thoroughly anthropomorphic.  The presence of fully human gods suggests that man existed before he existed and that man needed instruction from man in order to recognize himself and learn how to adapt himself to the cosmic environment.  In the Hellenic and Scandinavian myths humanity enters into a world of violence.  Neither Zeus nor Odin has as yet organized the world under the concept of law.  The Greek and Norse canons share a word: Titan, an item of vocabulary that carries the inner meaning of brutal criminality.  This word occurs in Old West Norse as Jotun and in Anglo-Saxon as Eotan.  The giants, that is to say the Titans and Jotuns, war perpetually with the younger generation of gods.  Peace requires the Olympians or the Aesir to suppress the giants by main force; and even then peace reprieves the universe only temporarily.  Eruptions of chaos can occur anytime and anywhere.  The Christian anthropogenesis, which is in fact the Hebrew anthropogenesis, differs minimally from its Pagan and Heathen counterparts, but it differs nevertheless in subtle ways, which make a difference.  The Biblical God draws man forth from the clay, for example, by an intentional act; and God deliberately shapes man to resemble his Creator.  The Hebrew God is less anthropomorphic than the Olympians or the Aesir, even aniconic, but his immediate precursors in Near Eastern myth, such as the Canaanite Baal and the Babylonian Ea, testify that he stems from a man-like version of deity, fit for a standing image.  The physiognomic resemblance between Creator and creature is thereby explained.

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Social Justice in 1940

SJ 02

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.

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Liberalism is the Enemy of Everything

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.