The more you can attribute blame for some bad thing to others, the less blame you need to shoulder yourself, and the less guilt you then need to suffer. And as guilt lessens, so does the costliness of the personal sacrifice adequate to its expiation.
It’s amazing how quickly liberals – and especially Social Justice Warriors – descend into rage, into foaming at the mouth, screaming, insults, violence – whenever they suffer the least jot of cognitive dissonance at the hands of a based Reactionary interlocutor. How come?
Chaos, as Hesiod puts it, “was the first thing that came to be.” In a three-generation struggle, Zeus at last succeeded in imposing civilized order on the chaotic substrate of the cosmos. Chaos, for Hesiod, might be first, but order is last; and order is infinitely preferable to Chaos. In Hesiod’s story, after Zeus settles matters with the violent Titans (the Jotuns of Scandinavian myth), he must face one more challenge in the arousal of Typhon or Python, the Chaos-Monster. In Hesiod’s vision of things, Chaos always lies in wait to erupt on order and subvert it. Order is a struggle. Chaos is the lapse back into what is easiest and most primitive. So too in the election of Donald Trump to the presidency of the Several States of America, order is a latter imposition on Chaos, but Chaos lurks in its lair, ready to squirm out again and mess up the just apportionment of the civilized dispensation. Thus, as the Drudge Report rehearses, “Agitators Plot Inauguration Chaos.” What else would they plot? After all, their motto is, “It is forbidden to forbid.” That is to say, order is forbidden; Chaos is mandated – and the Law is the enemy of the crowd. Drudge quotes a Daily Caller story as follows: “On the day of President-elect Donald Trump’s inauguration protesters are planning an anti-capitalist march, road blockades and disruptions to inauguration balls…
In a little over a month, I am told by this morning’s newspaper, the university will host a performance called “Considering Matthew Shepard,” which it describes as a “musical response to the tragic death of a young man” interspersed with “the thoughts of poets and selections from Shepard’s journal and his parent’s writing.” The newspaper reminds those who may have forgotten that Shepard was, nearly twenty years ago, “beaten, tortured and tied to a fence,” that he died of his injuries six days later, and that he suffered this gruesome fate “because of his sexual orientation.” The advertised event will memorialize this brutal homicide in a “truly heartfelt story” that combines “incredible voices” and a “very important message” in an “an amazing once-in-a-lifetime experience.” Continue reading
More or less like this; like these months we now are living, perhaps – if we are fortunate, and steadfast.
Liberty is a subsidiary factor of social life; it is a derivative feature of social order, but not its source; for, social order by definition consists in constraints upon individual acts, whether through custom, or taboo, or scapegoating, or law. Social order then is the source and basis of such liberty as may be, and not vice versa.
Where there is no social order, there is no freedom to do anything but fight. This is that hypothetical State of Nature cherished analytically by Hobbes, Locke, Rousseau, either to disparage or valorize it. But notice that it never really happened, nor could it: man has always been a social animal, and cannot be otherwise. The most basic jot of society – i.e., sex – consists in constraints upon individual liberty; for, sex is either a mutual agreement to accept the constraints of duty to a lover, or else by rape an utter and complete constraint upon some other. Whether these constraints arise from within the social agent as the voice of his conscience, or from without as the voices of others urging him to this or that, is neither here nor there.
The zero of social order then is the zero of sex, ergo of man.
The true state of nature for man is a state of highly evolved and definite social order. His freedom of action, then, has always been constrained by social order; and that social order is in fact the basis of his freedom to opt for anything other than combat.
Who has read and remembers That Hideous Strength – of the gigantic oeuvre of CS Lewis, the capstone, masterpiece, and summation – and who has lately followed the news in the alternative media must have noticed a horrible semblance of these last weeks to the gathering storm that novel so masterfully presents, of good and evil human, natural, and supernatural rising to a tremendous pitch of intensity and power as they drive each inexorably to a titanic, shattering battle. I do not mean here to specify all the parallels, but they are almost all there: corrupt government agencies with noble sounding names and ends that work in fact deep evil; a cruel fat sadistic lesbian harridan, plaything and willing instrument of obscure Satanic masters; inner circles within inner circles, each more vicious and twisted than the last; sexual sin run amok; young victims; hubris on a vast scale, pretensions to a Babelonian New World Order and a New Man; nominalist obfuscation, nihilism and relativism; sophistical professors and rotten priests; contempt for all that is good, true and holy, old and homely, right, simple, and sweet, or even simply and honestly rational (all in the name of rationality) – the whole nine yards. And arrayed against these Powers, a pitiful few doughty hapless writers and scholars, talking mostly to each other in a remote corner of the world of what is good and right, true and holy, strait and wise, solid and reliable.
In this morning’s e-mail there was a message reminding me that Constitution Week will soon be upon us, informing me that the University will honor this week with “a list of activities,” and encouraging me to include in my classes “a brief discussion of the United States Constitution, especially as it relates to [my] discipline.” It was added that a survey conducted by the scrupulously impartial National Constitution Center has made the public’s “lack of knowledge about the Constitution . . . quite apparent.” Continue reading