The morale of the West – and, thus, its capacity to morality under pressure, so then its economic vigor and geopolitical power – has throughout 2020 been assaulted on many fronts at once, more and more acutely. It is odd that things seem to have gone so badly in so many ways, all at the same time, and as it were in concert. The question naturally arises, whether that concert is orchestrated.
A commenter this morning asked me to write an apology for “patriarchy,” and this I did, albeit with considerable misgiving. My misgiving springs from the knowledge than such requests are, as often as not, simply fishing for evidence of deplorable moral turpitude in the apologist. But I decided to accept “Emma’s” question as sincere, and so in this case “took the bait.” After reading our exchange, T. Morris suggested that I promote it to a post.
Here is what Emma wrote in her comment.
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My prediction in 2013 that the androsphere was ripe for conversion to Traditional, orthodox Christianity, or else to nothingness – are there any real alternatives to these two ultimate destinations, ever? – was controversial. Our friend Dalrock was then already one of the three or four most important sex realist bloggers, and wrote from an overtly and stoutly conservative Christian perspective (his guest post here is the fifth most read in our history). And there have been other like-minded bloggers in the androsphere. But most of that sphere was then dominated by purely secular pick up artists, interested to understand the sexes – especially the female sex – only as a way to manipulate as many women as possible into fornication of some sort. So my prediction met with a fair degree of skepticism.
Pride is, of course, the distinguishing quality of the homosexual. Indeed, the very word “pride” has become synonymous with homosexuality. When I was young, “school pride” meant pride in one’s school. Now “pride events” at any institution exist to celebrate its homosexuals. It is a remarkable thing to take pride in one’s sexual appetites. I find it difficult to imagine, even though I’ve never been as ashamed of some of my sexual appetites as I probably ought to be. And yet pride is what gays say they feel toward their inclination and what friends and relatives say of one who “comes out”. Nor is the self-exaltation of the homosexual a new thing, as one can see from homosexuality through the ages. From ancient Greek and modern Afghan pederasts to the Bloomsbury Group, homosexuals have seen their relations as more sublime and spiritual than those of the breeding masses. Given how openly heterosexuality is ordered to biological continuation, how could they not despise it as such with gnostic scorn?
Christopher Mihm is a Minnesota-based producer and director of radically inexpensive, independently financed entertainment films whose maneuver is that they disguise the impoverishment of their production values by mimicking the low-budget, black-and-white B-grade science-fiction films of the 1950s. They do so with consistent comedic brilliance. Mihm came on the scene in 2006 with his Monster from Phantom Lake, filmed for around ten thousand dollars, according to his website. The Monster makes allusions to a number of vintage man-in-a-suit shock-and-horror movies, such as The Creature from the Black Lagoon (1954) and The Monster of Piedras Blancas (1959), except that Mihm plays his story as a farce rather than as a straightforward fright-drama. In its farcicality, The Monster also recalls films of more recent vintage, such as The Toxic Avenger (1984), from Troma Studios, and its several sequels. The Troma films, however, were always crass and garish: That was their idiom. Mihm’s approach to farce, as well as to pastiche, is civilized rather than vulgar, and even at times rather gentle. Mihm clearly loves the films that he spoofs, and as he has found his feet in his self-defining genre a humane interest in his characters has increasingly informed his work. Mihm followed The Monster with It Came from another World (2007) and Cave Women on Mars (2008). The former riffs on the alien-possession motif of Invaders from Mars (1953) and Invasion of the Body Snatchers (1956). The latter, Cave Women, stands out as Mihm’s best film thus far even though since 2008 he has completed at least seven others: Destination: Outer Space! (2010); Attack of the Moon Zombies (2011); House of Ghosts (2012); Terror from Beneath the Earth (2012); Giant Spider (2013); X: The Fiend from Beyond Space (2014); People in the Wall (2014); and Danny Johnson Saves the World (2015).
These later films have their merits although the growing number of them means that their quality will be uneven and that the filmmaker will have begun to repeat himself. None of these later efforts quite succeeds in surpassing Cave Women in its achievement. Destination, for example, which tries to supply a sequel to Cave Women, runs fifteen minutes too long and never directly picks up the story of its alleged prequel. What a pity! It would be interesting to know what might have happened in an actual follow-up. Cave Women, on the other hand, enlarges what might be called the meaning-capacity of its narrow conceptual niche, the contemporary low-budget retro-pastiche with science-fiction attributes, as played for laughs. Mihm’s planetary romance – casting its net of allusions both widely and deeply – suggests that, in this rare case, a deliberately cheap production, made to be risible for its apparent incompetency, might become the inadvertent carrier, so to speak, of a culturally serious insight. The network of allusions contributes abundantly and essentially to the film’s self-transcendence, but other factors play a role.
The blurb on the thirty-five cent Ace paperback likens Charles Eric Maine’s 1958 novel World without Men to George Orwell’s 1984 and Aldous Huxley’s Brave New World. Ordinarily – and in consideration of the genre and the lurid cover – one would regard such a comparison skeptically. Nevertheless, while not rising to the artistic level of the Orwell and Huxley masterpieces, World without Men merits being rescued from the large catalogue of 1950s paperback throwaways, not least because of Maine’s vision of an ideological dystopia is based on criticism, not of socialism or communism per se nor of technocracy per se, but rather of feminism. Maine saw in the nascent feminism of his day (the immediate postwar period) a dehumanizing and destructive force, tending towards totalitarianism, which had the potential to deform society in radical, unnatural ways. Maine grasped that feminism – the dogmatic delusion that women are morally and intellectually superior to men – derived its fundamental premises from hatred of, not respect for, the natural order; he grasped also that feminism entailed a fantastic rebellion against sexual dimorphism, which therefore also entailed a total rejection of inherited morality. In World without Men, Maine asserts that the encouragement of sexual hedonism, the spread of pornography into the mainstream of culture, and the proscription of masculinity are inevitable consequences of the feminist program, once established. The sixty years since the novel’s publication – as a thirty-five cent paperback – have vindicated Maine’s notable prescience as a social commentator.
Although World without Men might not measure up fully to 1984 or Brave New World, Maine, who was a talented storyteller, worked on a higher level than most of the genre writers represented in the Ace catalogue. Indeed, in its narrative structure, World without Men trades in at least one formally modernistic gesture. It gives glimpses out of chronological order of a progressive biological and cultural catastrophe so that the reader must reshuffle events into their actual, causal sequence. Part One, “The Man,” takes place in the Seventieth Century, and Part Two, “The Monkey,” late in the Twentieth. Part Three, “The Girl,” takes place seventy-five or a hundred years after part two. Part Four, “The Patriarch,” takes place sometime in the indefinite far future, but before 7000 AD. (References to Christ as having been born some “seven thousand years ago” permit specification of the date.) Part Five, “The Child,” recurs to 7000 AD and shares certain personae with “The Man.” Thus “The Man,” “The Patriarch,” “The Girl,” and “The Child” are long-term sequels to “The Monkey,” which chronicles the development of a birth-control drug called Sterilin, while probing the consciences of the pharmaceutical researcher, a man, who creates it, and the corporate mogul, a woman, who aggressively markets it. World without Men anticipates certain features of the current faddish ideology calling itself transhumanism, criticizing it in advance of its appearance.
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?
We hear often from our adversaries on the Left that race, sex, nation, and so forth are all merely adventitious social constructs, and so presumably, as fundamentally adventitious, therefore nowise suasive or authoritative, but rather, only, and simply, and completely, specious.
But the notion of the social construct redounds to and devours itself. It is autophagous. It cannot therefore be true.
If reality is socially constructed, and if that social construction is by itself a legitimate generator of truth, then one of the social constructs that can be legitimately constructed, and therefore treated as true, is the social construct that reality is not socially constructed. If on the other hand reality is socially constructed, but that social construction is not a legitimate generator of truth, then one of the social constructs that cannot be legitimately constructed, or therefore treated as true, is the social construct that reality is socially constructed.
Finally, if reality is not socially constructed to begin with, then the notion that reality is socially constructed is simply false.
All our notions are affected by society, to be sure. But that does not mean, as the Social Justice Warriors would like it to, that they are all just made up for no good reason, so that we can modify them as we wish and without serious consequence; that they are not, in other words, simply true, more or less.
To think that our social constructs are adventitious is to suppose that we are a society composed mostly of inveterate liars or fools. But if that were so, how could we have managed to survive thus far?