Violence and deceit are the only options of the slow and weak; the last resorts of the strong and fleet.
Vox Day has often insisted that to the extent an organization’s attention is diverted away from its primary purpose toward goals of social justice, it is prevented from serving that original purpose.
The same dynamic is at work in us. Multi-tasking is inefficient, because it is confusing. It prevents good performance on any one thing. Focus on one thing at a time, and do it well. You will work faster and more efficiently, and your output will be better.
The same dynamic is at work even in our instruments. E.g., low flow showerheads don’t work as showerheads; low flow toilets don’t flush very well. Mandating low flow plumbing is a way to ration water use that doesn’t work, because it ruins the plumbing qua plumbing, so that people must use it more than they would if it worked properly to accomplish the proper ends of plumbing.
If you could heal yourself, you’d already have done it.
You need help.
A teacher or therapist, a spiritual director or guru or sensei, a confessor or coach may certainly help. But at most such men can lead the horse to water, and nothing more. In the end, to be healed, you need to go ahead and drink the Living Water. This is the acceptance of supernatural help.
Seven years ago at VFR I addressed a question Lawrence Auster – may God rest his soul, the dear man – had posed about fixing health care in the United States. Obamacare was then only a rumor. Now it seems to be already on its last legs, and the Trump Administration is preparing to kill it somehow or other, and replace it with something better. The White House strategists are reported to be reading us Reactionaries. So I thought I’d trot this out again.
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?
More or less like this; like these months we now are living, perhaps – if we are fortunate, and steadfast.
Nineteenth-century anarchism gave us the idea of “propaganda of the deed.” This refers to the use of outrages and atrocities to bring a political movement or event into public awareness, operating on the principle that there is no such thing as bad publicity. The assassination of the Archduke Franz Ferdinand and his wife, on June 28, 1914, was an example of “propaganda of the deed,” since the aim of Gavrilo Princep was to get people talking about the cause of Serbian independence. As the French socialist Paul Brousse explained: Continue reading
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.
If there be Truth, then might we know it. So then might there be also such a thing as falsehood – as, i.e., failing to understand and agree with Truth: to know it. No Truth, no possibility of falsehood or error. All human cognition then presupposes that there is indeed Truth; for all of it proceeds according to decisions, to operations of assent or dissent, yes or no to this or that notion. All of it works to ascertain whether propositions are true, or are not. If there be no Truth, this operation cannot but be chaotic noise, through and through; noise, NB, that cannot coherently asseverate its own noisiness.
You can’t believe that you’ve erred unless you believe that you might have done otherwise. To think anything at all, then, is implicitly to presuppose the existence of the Truth.