The Ctrl-Alt-Del-Right

What is popularly called the Right these days is of course mostly just Right Liberalism; which is to say, Right Leftism. I.e., not Right at all. This had been known in the discourse of reaction since about 2002, when Lawrence Auster, Zippy, James Kalb, Moldbug, et alii, first began writing online.

The Right, period full stop, is not in fact Right. It is rather the “Right.” So have we seen in the last few years the rise of several other sorts of Right, that distinguish themselves from the “Right” with the same urgent animosity that true Communists display in distinguishing themselves from mere liberals and panty-waist Socialists and Social Democrats.

These sorts fall into four categories: the Alt-Right, the Ctrl-Right, the Del-Right, and the Ctrl-Alt-Del-Right. These sorts are all more truly of the Right. But only one of them is right, or therefore Right; so that it integrates, and indeed consolidates, all other sorts of Rightness.

Much has been written of the Alt-Right. The Alt-Right takes the deliverances of the Normal Narrative and turns them upside down. Viz., sexual realism, racial realism, national realism, cultural realism, and so forth, as against the Mass Indiscretion, blindness, and Failure to Notice that is so characteristic of those poor pathetic souls not yet liberated from the Normal Narrative.

Then there is the Del-Right: all the ilk of the anarcho-capitalists, the techno-futurists, the thoughtful realistic libertarians, and especially those souls who find their guts arrayed in horror and disgust against the Swamp, against the Deep State, against the Cathedral, against the Cabal, and so forth – against, that is to say, the Cult of Moloch and his babelarchy – who insist that the first and essential step to restoring social equilibrium and cultural health is to delete the political, cultural and especially bureaucratic accrustations of the last few centuries, at least.

Then again there is the Ctrl-Right, who would restore outwardly, and consecrate, the ancient royal and sacerdotal hierarchy that always anyway, somehow or other – nowadays mostly hidden, a corrupt oligarchy that dare not speak its name – administers social coordination.

Then at last there is the Ctrl-Alt-Del-Right. That’s us: reboot; all of the other sorts of more truly Right, integrated and so kicked up a notch or three.

NB that because the orthospherean Ctrl-Alt-Del-Right [man, that’s hard to type!] includes and subsumes the other sorts, it administers in the process some necessary corrections and adjustments of each, so that they all fit together coordinately and harmoniously.

Guest Post: What is Christian Politics? (Part I)

nod - into the land of nod

Cain leads his followers into the Land of Nod

The following is Part I of the essay “What is Christian Politics?” by Tsoncho Tsonchev, currently a graduate student at McGill University in Montreal, Quebec, where he is writing a doctoral thesis on Nicolas Berdyaev. Mr. Tsonchev hails from Bulgaria, but has been living in Canada for a bit more than a decade.

For to see your face is like seeing the face of God.” (Gen. 33:10)

Christianity is political, but does not have a “political program.” It is revolutionary, but does not call for a change of political regimes. Christian politics is not the secular politics, the politics of power competition and fight for rights and privileges. It is “unconventional” by the standards of contemporary political theory and practice. The Christian understanding of politics is neither paradoxical nor perplexing, yet many fail to admit the adequacy of its concepts and prescriptions, many would argue that to be political means to have a political program, and to be revolutionary means to strive for a change of the political order and power. These are the arguments of those that have no clear sense of the nature of politics and that have no knowledge of the nature of Christianity as the most political and revolutionary teaching in human history.

Jesus advised, “Render unto Caesar the things that are Caesar’s, and unto God the things that are God’s.” (Matt. 22:21) What is the meaning of these words? The secular mind would quickly interpret them as a command for obedience to State and Church, as an example of the Christian social and political conservatism. This command, many have argued, asks the people to have a slavish, apolitical behavior; it legitimizes the autocracy of kings and priests. We find this interpretation in the works of great political minds like Mill, Nietzsche, and Marx, but this does not mean that we should accept it uncritically. Because, as it has been said, if Christianity is the most political and revolutionary teaching in history, then, it cannot ask for slavish obedience nor it can legitimize a regime, temporal or spiritual, that is against the freedom of personal conscience.

So, what is the meaning of Jesus’ advice, according to the Christian interpretation? First of all, “Render unto Caesar the things that are Caesar’s, and unto God the things that are God’s” means that man should respect authority. What is authority? Authority is the power that serves the common good. As power serving the common good, the authority should respect man. The authority has the same obligation as the man (or people) under authority. It should “render unto Man (or people) the things that are man’s, and unto God the things that are God’s.” As authorities, both God and Caesar, who is a man, are servants of man.[1] The authority has no other goal but to promote justice. Authority is authority only as an act of justice. Authority without justice is autocracy—the rule, the will, and the individual good of autos kratos (self-power). Autocracy is not authority because it does not care for the common good. It is a despotic self-containment and self-sufficiency. Justice, as Aristotle says, is always about the “other,” it always includes more than one person. It is about common good. Justice is possible only in society, under authority, not under autocracy. Justice, in authority, has no other goal but to promote the equity in human society. And equity has no other goal but to defend the dignity of each person in society.

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The Inexorable Internal Logic of the Fall

The logic of his rebellion compels Satan to seek our damnation too. He has no real choice in this matter; he is doomed by his own decision to seek our doom as well. For, as a rejection of the Divine Limit per se, rebellion once undertaken cannot by its own mere lights thenceforth see its way through to anything other than the utmost rebellion of all creatures. The rejection of the Limit is effectually the will that no thing at all should ever reckon it, or therefore reck its rod. If the Limit is false, then to reckon it is to err, and so to Fall into injustice and ignobility. From Lucifer’s perspective, then, anything other than his own Fall is itself the Fall, and a rebuke thereto, so an insult, and therefore an unwarranted injury.

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An Eu Logion of Zippy Catholic

The Catholic, Christian and Traditionalist community were shocked and appalled to learn last week that their pillar, blogger Zippy Catholic, had been killed in a bicycle accident last Tuesday evening while riding on a country road.

We are still struggling to reconcile ourselves to this new world, in which Zippy no longer roams about skewering sloppy thought, and so enlightening all of us his readers, interlocutors and students.

It was a severe and devastating blow, completely unanticipated. Zippy was neither old, nor – so far as we knew – ill. So his death came out of left field. No one was prepared for it. He had, we all thought, several decades more of good, fruitful work in him, that all of us would have enjoyed, and that would have profited us all, and man, and the whole human project. We looked forward to that prospect, blithely, happily, as if we possessed it already. Now, it is ripped away from us. We find ourselves bereft, lost, bewildered.

And: we miss him. We want him here with us, still. God damn the evil circumstance that took him from us. And – and – God bless that taking, as proper (as it must have been, necessarily) under the purveyance of Omniscience.

Blessed be the Name of the Lord. Amen. Lord, bless and keep thy faithful servant Zippy Catholic, and make him soon fit to enter into the coruscating Light of thy Holy Presence. Help and heal all his wounds, correct all his defects, and complete him. All this I pray, in the Name of the Father, and of the Son, and of the Holy Spirit. Amen, amen. Hallelujah, hallelujah, thanks be to God. Amen, amen.

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Sam Harris: the Unconverted

Having lived through the Russian Revolution and seen its results two powerful writers wrote brilliant critiques of the entire mode of thought associated with it. Yevgeny Zamyatin wrote WE, a dystopian futuristic novel where the One State had achieved “happiness” by reducing its members to nameless drones. Free will, religion and imagination have been banished and societal problems have been “solved” via extreme rationalism and mathematical equations. Zamyatin’s novel was the progenitor of Brave New World and 1984 but published in 1922. It was immediately banned. Nikolai Berdyaev, with the help of Dostoevsky’s amazing prescience in novels like The Possessed, also understood the dire consequences of the revolution, finding himself exiled about the time of WE’s publication. Two brilliant assertions Berdyaev made, among others, was that without the idea of God there can be no idea of man and every highest good other than God leads murderously to treating men as means to achieving the hoped-for goal – “happiness” included.

Sam Harris rose to fame as one of the self-proclaimed Four Horsemen of the Apocalypse (Richard Dawkins, Daniel Dennett and Christopher Hitchens being the other three) AKA as the New Atheists. Embracing the horsemen moniker seems like wearing your nihilism rather too evidently on your sleeve, but Harris was only too happy about it.

Harris has a significant following. He is a determinist, with all the logical paradoxes such a position engenders, and embraces a hyper-rationalism. He has hopes to save the world through “rational” debate and ridding the world of religion. He has found himself in trouble with his liberal brethren by being openly critical of Islam and being willing to talk to Charles Murray of The Bell Curve fame.

Tom Bertonneau recently commented to me that Christianity is engaging in a new revelation; namely the effects of its withdrawal from large sectors of the Western world resulting in the current frenzy of scapegoating and a pervasive dreary nihilism hopefully leading to its future re-embracement. The Russians had a foretaste with the banning of religion after the revolution and the various utopian fantasies that invariably seek to replace Christianity giving writers like Berdyaev and Zamyatin particular perspicuity. These two writers brilliantly anticipated all the main rhetorical and intellectual stances of Sam Harris and others like him, and point out their logical and real-world consequences long before Harris was ever born.

The following article, kindly published by The Sydney Traditionalist, – Sam Harris; the Unconverted outlines the way Berdyaev and Zamyatin anticipate and critique Harris and his ilk.

Gustave Le Bon on the World in Revolt

Le Bon 02 Portrait Right-Gazing

Gustave Le Bon (1841 – 1931)

Albert Camus produced in L’Homme revolté [Man in Revolt] or The Rebel (1951) a milestone of postwar philosophical writing, widely admired for its diagnosis of a combat-shattered, God-deprived, and ideologically disgruntled world.  In The Rebel Camus (1913 – 1960) was distancing himself from Existentialism – that of Sartre, anyway – in favor of something more like a tradition-rooted perspective.  Existentialism had already caricatured itself in the early 1950s so that its slogans might serve undergraduates and taxicab drivers.  Camus quoted at length from Friedrich Nietzsche and Fyodor Dostoevsky; he reiterated that modernity itself was askew and had become bitterly unsatisfying to those caught up in its tenacious grip.  Despite his range of reference, however, Camus makes no mention in The Rebel of Gustave Le Bon (1841 – 1931), author of The Psychology of Revolution (1895) and The Crowd: A Study of the Popular Mind (1896).  Nevertheless Le Bon’s sharp-eyed meditations prefigure Camus’ “Absurdist” critique of society and culture, but from a non-disgruntled and distinctly right-wing point of view.  Le Bon’s book The World in Revolt: A Psychological Study of our Times (1920) even anticipated Camus’ title.  Le Bon’s follow-up, Le déséquilibre du monde [The Disequilibrium of the World] (1923) offered a trope – that of vertigo – which the Existentialists, including Camus, would eagerly receive and exploit.  Camus’ protagonist in The Stranger, Meursault, feels such dizziness just before he murders a random Arab on the Algerian beach.

Except for The Crowd, Le Bon’s work has largely disappeared from the institutional memory.  The Crowd maintains a tenuous grip because of its debt-holding position in respect to the work of René Girard.  But because Le Bon belongs on the political right, his few contemporary commentators treat him dismissively.  The Wikipedia article on Le Bon offers an example.  The article-writer attributes to Le Bon the recommendation of various techniques for crowd manipulation employed by the totalitarian states in the mid-Twentieth Century.  In various books related to the French Revolution and the First World War, Le Bon had indeed described such techniques, always critically, while condemning them for their corrosiveness of individual responsibility.  Such confusion of the descriptive with the prescriptive offers itself as entirely deliberate – an attempt to anathematize a perceptive thinker because he rejected socialism.  In an amusing exchange among Internet correspondents at a “Gustave Le Bon” chat-site, the message-writers argue this way and that whether a Société Gustave Le Bon ever existed or whether it still exists.  No one seems to know. The issue lingers unresolved.  Occultists have sometimes heard of Le Bon, who expounded the theory that matter had evolved, and who argued that each atom was a separate microcosmic world.  Le Bon had many admirers, not least the poet Paul Valéry, another Man of the Right, and the philosopher Henri Bergson.

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