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.
Kerstian de Keuninck (1560 – 1632): Troy in Flames
Introduction to Part I: Modern people assume the immunity of their situation to major disturbance or – even more unthinkable – to terminal wreckage. The continuance of a society or culture depends, in part, on that very assumption because without it no one would complete his daily round. A man cannot enthusiastically arise from bed as the sun comes up and set about the day’s errands, believing that all undertakings will issue vainly because the established order threatens to go up in smoke before twilight. Just as it serves this necessity, however, the assumption of social permanence – that tomorrow will necessarily be just like today – can, when it becomes too habitual through lack of reflection, lead to dangerous complacency. It is healthy, therefore, to think in an informed way about the possibility that our society might break down completely and become unrecognizable. Such things are more than mere possibility – they have happened. Societies – and, it is fair to say, whole standing civilizations – have disintegrated swiftly, leaving behind them depopulation and material poverty. In the two parts of the present essay, I wish to look into one of the best documented of these epochal events, one that brought abrupt death and destruction to a host of thriving societies, none of which survived the scourge. I have divided my essay into two parts, each part further divided into four subsections. Note: I wrote this article twenty years ago or a bit more for John Harris’s quarterly print magazine Arcturus.
I. Archeologists, historians, and classicists call it “the Catastrophe.” It happened more than three thousand years ago in the lands surrounding the Eastern Mediterranean. Neither geological nor climatological but rather sociological in character, this chaotic enormity erased civilization in a wide swath of geography stretching from the western portions of Greece east to the inner fastnesses of Anatolia, and all the way to Mesopotamia; it turned south as well, overrunning many islands, finally swamping the borders of Egypt. The Egyptians nevertheless defeated the interlopers, some of whom stayed on as mercenary soldiers under the pharaoh. The Catastrophe left cities in smoking ruin, their wealth plundered; it plunged the affected regions into a Dark Age, bereft of literacy, during which populations drastically shrank while the level of material culture reverted to that of a Neolithic village. Echoes of the event – or complicated network of linked events – turn up in myth and find reflection in early Greek literature. The Trojan War appears to be implicated in the Catastrophe, as do certain episodes of the Old Testament. Recovered records hint at this massive upheaval: diplomatic letters dictated by Hittite kings and tablets bearing military orders from the last days of the Mycenaean palace-citadels. Places like Sicily and Sardinia took their names in the direct aftermath of the Catastrophe and in its scattering of peoples.
The article below is not by me (Tom Bertonneau). Its author is a friendly Californian acquaintance who fears losing his job if he publishes his arguments online under his own name, but who wants to see them published nevertheless.
It used to be that people admitted that there must be limits to affirmative action. No one wants an affirmative action surgeon, or affirmative action pilot, for instance. Those are matters of life or death. Having academics who know nothing, students who attend the same brain-dead class in race and gender taught in a multitude of departments, teachers who cannot teach, social workers who are dunces, none of those things matter because things just muddle along regardless. It all contributes to hopeless mediocrity and a downgrading of life on earth, but no one is dying in the streets, if rioting in American cities is ignored. United Airlines has changed all that by saying that fifty per cent of its pilots must be women or people of color, though far fewer women than men are interested in airplanes or flying, or have acquired the necessary flying experience. This dictum will presumably include air traffic controllers, either now or in the future. Customers are apparently willing to actually die – to be incinerated in giant balls of jet fuel, or to die on impact – in the name of diversity, inclusion, and equity. DIE. Now that Americans are prepared needlessly to DIE, the only jobs not susceptible to DIE will be jobs associated with convenience. No one will accept a car mechanic, or computer repairman, who cannot actually repair cars or repair computers. No one will accept computer programs that do not work. So, we will truck with our own deaths at the hands of inept surgeons and pilots chosen for their skin color, but not for matters of ease. A phone that does not text, gets sent back to be fixed or replaced under warranty. Whereas once, if an actually bigoted person wanted to damn someone else, he might call the person a Jew-lover or an n-word-lover, the equivalent contemporary accusation would be “white-lover.” Low-key signs saying “It’s okay to be white,” which are hilarious in the sheer modesty of the assertion, are now regarded as racist and worthy of expulsion from a college campus – whether faculty or student.
When I confessed last week that I had for much of 2020 struggled against the sin of despair, my confessor replied: “I’m struggling with it myself. 90% of the confessions I hear these days include that one. I’ve never seen anything like it. I’m shocked.”
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.
In May of 2020, my wife and I took our retirement after more than thirty years of teaching college, the last twenty years of which we spent at what I will call Upstate Consolation University, a mid-tier state college somewhere in the Northeast near to the border with Canada. My wife taught French in the Romance Languages Program and I, a wide variety of courses, some twenty-three altogether over the years, in the English Department – concerning which more to come. Apart from wanting what remained to us of our active lives to be ours and not the institution’s, the main motive for our decision was the intolerable decline of Upstate from a more or less serious academic organization, typically liberal but not yet politically correct or “woke,” into one more copy of the ideological collective that, in the manner of Star Trek’s “Borg,” has digested and transformed virtually every center of post-secondary education, whether public or private, in the nation. “Resistance is futile – you will be assimilated.” In the following paragraphs, I will review my Upstate gig while highlighting the major symptoms of the aforesaid decline as I observed them over the two decades of my affiliation there. While my situation was specific to Upstate, Upstate qualifies as nothing less than typical. The anecdotes in what follows have application therefore well beyond the place where I gathered them. Although all state colleges and universities shout “diversity” and preach “tolerance” at the top of their lungs, they in fact demonstrate monolithic bigotry and homogeneous narrow-mindedness.
For those unfamiliar with comedian-genius J. P. Sears — you should familiarize yourself with his work before YouTube liquidates his public presence. Download his videos (this is what I am doing). Spread the word about him. Appreciate him.
Rémi Brague’s Kingdom of Man: Genesis and Failure of the Modern Project (2018) offers a lineage of, and a judgment on, “progress,” which, central to modernity, conceives itself as, precisely, a project. This word project figures importantly in Brague’s exposition. Brague (born 1947) distinguishes on the one hand between a task, a term or family of terms that he traces back to antiquity, and, on the other, a project, a term or family of terms that emerges with the so-called Enlightenment, beginning in the Seventeenth Century. (Brague translates from Greek, Latin, and various medieval and modern languages into French, and his translator, Paul Seaton, from Brague’s French into English, but readers may take for granted a thoroughness of lexical rigor across languages.) Having drawn Adam from the soil and Eve from Adam’s rib, God tasks the newly mated couple, and through them the whole of humanity, with dominion over nature, or stewardship, as some versions put it. Presumably although perhaps awkwardly one might refuse a task. A degree of voluntarism attaches itself to the concept. At the same time, the subject of the task undertakes it out of a sense of reciprocity or mutuality and in the trust that fulfilling the commission will sustain an ongoing relationship that benefits both parties – the tasker and the taskee – in the long run. A task is in the order of things. A project, by contrast, arises from a sense of urgency or panic. The discovery of a lack provokes a sudden resolution that the lack be made good as swiftly as possible. A project addresses a perceived deficiency by invoking a mandate for immediate action. Brague calls attention to the etymological basis of the word: Pro- (“forward”) and jacere (“to throw”), in Latin. Something ballistic and aggressive adheres to a project, which resembles a military campaign. Brague indeed invokes Napoleon’s campaigns, ultimately vain but hugely destructive, as instances of the generic project.
So here’s a question, quite serious: have you been feeling unusually depressed in 2020? Have you been feeling more and more depressed, over the course of the year? Have your feelings of depression been far more intense than any you have ever experienced?
The question arises from my recent correspondence with an orthospherean friend of many years – of many more years than there has been such a thing as The Orthosphere (most of you would recognize her name) – in which I learned that she, like me, has been thinking about death a lot over the last few months. I learned from her also of the recent suicide of a prominent pastor. That got me thinking.