Rosalind Murray (1890 – 1967) was the daughter of the Oxford classicist Gilbert Murray, who sensing early his daughter’s talent encouraged her to write. She published a first novel, The Leading Note, in 1910. In 1913 Murray became the wife of Arnold Toynbee, bearing him three sons. She divorced Toynbee in 1946, thirteen years after her conversion to Catholicism. No one today knows Murray’s name but in her lifetime she wrote steadily, sustained an audience, and garnered the attention of literary critics. In her later career she sidelined herself as a fiction-writer and devoted her productivity to religious non-fiction. She produced the first fruit of this authorial metamorphosis in 1939 under the heavily laden title The Good Pagan’s Failure. No doubt but that the coinage of “the Good Pagan” implies close personal relations, touching on both her father and her husband, but the book never mentions either. In it, rather, the formula denotes generically the modern, upper-class humanist whose sincere good intentions center on building up a global regime of justice and equality, but who, at the same time, rejects any concept of God and assumes a stance, sometimes dissimulated, that is hostile to religion. Such people appear as early as the Eighteenth Century. They refer to their advent as Enlightenment, which materializes in 1793 as the iconic Guillotine. Their heirs in later centuries have adopted, variously, such labels as Liberal, Progressive, Socialist, or Communist. Their failure consists in the irony that acquiring total control over the institutions and using them to carry out their policies they have by no means improved the human situation. They have largely torn down civilization and immiserated millions. When The Good Pagan’s Failure first appeared, Murray could point to the Great War as evidence for her thesis; revising the text in the early 1960s, she could point to another global conflict, the subsequent and dire Cold War, and many signs of degeneration in Western society.
In a conference convened by Upstate Consolation University, researchers from California State University, Van Nuys, and Central Michigan Teacher Pre-Preparation College, Farwell, claimed this week that the warmish climate-change trend is the primary cause of both the declining academic performance among North American college undergraduates and the rising costs associated with a baccalaureate degree. The conference-goers revealed details of their three-week-long multiple-perspective study, carried out by a select committee recruited from the two schools. The team systematically surveyed multiple self-evaluations and statistical-anecdotal probability memoranda culled from a wide variety of auto-probative and theosophical sources appearing in carefully vetted blogs posted on the Internet since February. “This is one of the most exhaustive studies of its kind to be carried out by institutions of our accreditation-level, whether in California or Michigan, during the past seventeen and a half months,” said Dr. Michelle Mausse, a CSUVN Diverse Arts Practical Instructor, who is acting co-chair of the project and supervising gender-fairness editor of the semi-final quasi-executive summary of the project’s yet-to-be-published Full Report – the very same summary that has just been issued as a mass-email attachment. Mausse also said that, when the Full Report appears, she expects a storm of hostility from commentators on the right. She added that such commentary, obviously originating in structural racism, would itself exacerbate the warmish climate-change trend, thereby degrading student performance even further and raising the price of a college education even higher.
“Given the cutting-edge status of our conclusions and the transgressive methods employed during our strenuous three weeks of research,” Mausse said, “you can bet that President Trump, Fox News, and Chick-Fil-A will be working overtime to sap public confidence in our assertions.” According to Mausse, the best way to undermine such bigoted resistance would be “to appoint Greta Thunberg to the Supreme Court, ban SUVs, and approach the Taliban with an ecologically friendly attitude.” As stated in the semi-final quasi-executive summary, “Last year’s harsh winter in the Northeast and this summer’s record-breaking cool weather across the Upper Midwest prove incontrovertibly that the warmish up-trend is rising steeply.” In an informative autobiographical aside in the summary, Dr. Mausse states that her consciousness about the warmish climate-change trend began in earnest in the late 1960s, when she had just entered high school, with the appearance of Dr. Anton Schmellij’s prophetic Heat-Death by 1970 – No Doubt about It. Mausse attributes her conversion to environmentalism, not to her actually having read Schmellij’s book in its entirety, but to her having once perused the Utne Reader’s “condensed” version of the treatise while writing her Feminist Studies thesis at Mannless County Community College, near New Mytilene, Ohio, in 1994.
I review at The University Bookman Alec Nevala-Lee’s Astounding, a study of the “Golden Age” of science fiction in the 1940s and its chief protagonists . Aficionados of The Orthosphere know of my interest in science fiction. Nevala-Lee’s account of John W. Campbell, editor of Astounding in its heyday, Robert Heinlein, Isaac Asimov, L. Ron Hubbard, A. E. van Vogt, and others disturbed me greatly. Whatever literary merit one ascribes to their work – and I am increasingly skeptical about their collective literary merit – in their intertwined personal lives, with the possible exception of van Vogt, the biographical details are disappointing if not, at base, repellent. I have come to the belief that the literary merit of 1940s and early 1950s science fiction resides elsewhere than in these authors. A recent attempt to reread Heinlein’s Stranger in a Strange Land (1960) failed about forty pages into the novel. Hubbard might be the central scoundrel, but Campbell abetted Dianetics, the early version of Scientology, and Heinlein and van Vogt were complicit in it, at least for a time. Asimov remained skeptical, but his lifelong Harvey-Weinstein-like behavior has forever tainted him in my opinion – not to mention that his prose is primitive and boasts no human depth whatsoever.
H. P. Lovecraft wrote his famous story, The Call of Cthulhu, in 1926 and saw it published in Weird Tales in the February 1928 number of that pulp periodical. The story pieces itself together through the gimmick of having its narrator, the nephew of a mysteriously deceased scholar of ancient Semitic languages, sort through his uncle’s papers – among which figure prominently a cache of documents under the label of “CTHULHU CULT.” In the last few years of his life Professor Angell had fixed his interest on this esoteric topic. Evidence indicates that the cult, traces of which appear worldwide, dates back to prehistory; it also manifests its existence in the archaeology of historical religions, particularly those that center on human sacrifice. The deceased scholar had concluded that the cult’s reality extends into the present and that, after a dormant period, it had resumed its activity. As the reader makes his way through Lovecraft’s deliberately fragmented story line, he learns that Cthulhu, the entity whom the cultists worship as a deity, belongs not to the category of the supernatural (nothing in Lovecraft does) but rather to that of the superhuman in an implacably materialistic and Darwinian version of the cosmos. In the immensely distant past, Cthulhu, one of the “Great Old Ones,” descended to Earth from a distant star and enslaved the primitive humanity through his faculty of telepathic manipulation. A rival power, indifferent to humanity, checked Cthulhu and condemned him to hibernation in the sunken city of R’lyeh in the South Pacific. In the final paragraphs of the story’s first section, the executor describes a sheaf of newspaper clippings that Professor Angell had collected. These items, the narrator avers, “touched on cases of panic, mania, and eccentricity,” which betoken Cthulhu’s return to potency. As the nephew records: “A fanatic [from South Africa] deduces a dire future from visions he has seen; and “a dispatch from California describes a theosophist colony as donning white robes en masse for some ‘glorious fulfillment’ which never arrives, whilst items from India speak guardedly of serious native unrest toward the end of March.”
Rule of Law is often cited as one of the distinctive characteristics of the West, and of Western cultures, which has enabled the West and kindred cultures to rise above despotism, corruption, and poverty. And so it is. The keeping of the Law is traditional in the West.
But, the Law is only as good – can do only so much good – as the men who keep it. It is men who by their acts keep to the Law, enforce and adjudicate it honestly and as fiduciaries of the nation, or who do not; who transmit the tradition they have inherited, or who traduce it.
Rule then is always of men.
It is a commonplace of neoreactionary and reactionary discourse that Social Justice Warriors always project. Once you’ve digested a Red Pill, in respect to any domain of life, you cannot help but notice this phenomenon. No one in the modern West is as hateful as the haters of haters; no one in the modern West is as blind to his own hatred.
It is worth remembering, then, that as Jung first developed the notion of projection from his own vast clinical experience, projection is of those traits that people most abhor in themselves. It arises from their deep conviction of their own personal evil. What we most hate in others then is – so Jung found – a pretty reliable indication of what we hate in ourselves, but would rather not confess to ourselves, or of course a fortiori to anyone else.
There is always a party line. The only question is whether or not it is any good.
I have noticed that our adversaries often mistake our critique of their notions as ad hominem condemnation of them as persons. They then react defensively, levying just the sort of vicious ad hominem attacks they say they abhor. This mystifies me.
James Chastek’s Just Thomism is one of the sites I read without fail. I like it because he teaches me lots of things. He closed comments a while ago because responding to them took up too much time. So here is what I would have commented at his blog if he still allowed comments, in response to this post:
Many of the books in the “decline of the West” genre – which was already old by the time Weaver published Ideas have Consequences in 1948 but which still sells (Deneen’s Why Liberalism Failed) – tell a curious narrative of decline over very large time scales. If Nominalism or Hobbesianism were as harmful as claimed, why is the diseased host still alive a half-millennium later?
Now that’s a good question. I myself have contributed a fair bit to the literature wailing and bemoaning nominalism. How do I answer the question?
The acid eating at tradition is cheap information. This is to say that the acid eating away at cultures – all cultures, properly so called – is cheap information.
And information is from now on essentially free.
Can there then ever again be such a thing as a coherent traditional society?
Sure, tradition is necessary; it is the atomic stuff of culture as such. But is it even possible anymore? Are we looking at the death of culture?