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.

Freedoms of Speech & of Religion Open & Allow the Race to the Bottom

The basic problem with freedom of speech and of religion is that in principle, and then inevitably in practice, it opens the agora to the discussion of the pros and cons of every alternative cult. No topic is prohibited. So, no sort of doctrine or rite is forbidden within the pale. There ensues a proliferation and interpenetration and confusion of heresies and petty foreign cults. The cult of Moloch is then sooner or later bound to enter the lists. Where there is freedom of speech and of religion, no one will be able to prevent that entry legally.

Where it is legal to advocate and to practice Molochism, it will sooner or later be advocated and practiced, by at least some few.

Some thoughts about male and female feminists

https://www.youtube.com/watch?v=XvbtKAYdcZY

Sir Roger Scruton/Dr. Jordan B. Peterson: Apprehending the Transcendent

Scruton comments: “The old way of teaching the humanities was as objects of love. This is what I have loved. This is what previous generations have loved who handed it on to me. Here. Try it out and you will love it too. Whereas the postmodern curriculum is a curriculum of hatred. It’s directed against our cultural inheritance.”

Peterson, describing that postmodern point of view: “This is the best of what the best of us could produce and it’s nothing. Why should you bother?”

When asked why someone would adopt a man-hating ideology, Scruton suggests that with a loss of a culturally inherited religious tradition and church attendance feminists feel something to be lacking in their lives but do not know what it is. They then surmise that it has been stolen from them.[1] They look at people who seem to be at peace with themselves and the world, the socially successful, who seem fairly content, and imagine it is they who have taken it.

The Acid Eating at Tradition is Not Capitalism, But Cheap Information

Reactionaries often blame capitalism for eviscerating tradition and reducing everything to the lowest common denominator. But capitalism – i.e., free exchange – is not a recent phenomenon. It was not invented by the Franciscans, forsooth, but rather discovered by them as a subject amenable to moral, theological and philosophical analysis, and so to discourse, development and elaboration. Capitalism has been around since the beginning of human society. It is no more than a fancy word for exchange that develops surplus, after all; for mere trade, and commerce. For almost all of human history, capitalism supported and indeed mediated local tradition – or, at least, did not vitiate it.

Identity — The Future of a Paradox

Those Highly Individuated Champions of the Oppressed Bravely Hiding their Faces

When Publius Virgilius Maro, more familiarly Virgil, accepted the commission from Augustus, formerly Gaius Octavius, to create a national identity for the Roman people by matching the epic precocity of Homer’s Iliad and Odyssey in Latin verse, the imperial presumption can only have been that such an identity did not yet exist or, at least, did not adequately exist, but required to be conjured into a useful state of being.  Virgil’s famous ambiguity about his manuscript of the Aeneid – his having composed a note during his fatal illness asking his friends to burn its pages on his death – has been ascribed by one faction of scholarship to his worry about metrical imperfections in some verses of the poem’s second half.  As only a few such technical flaws make themselves evident, however, some other explanation must be sought.  The German novelist Hermann Broch, in his Death of Virgil (1945), suggests a crisis of conscience, reflecting the poet’s qualm that in synthesizing a myth of Latin and Roman origins so as to settle legitimacy on the adoptive heir of Julius Caesar, and thus also on the newly constituted monarchy into which the Republic had been absorbed, he had falsified tradition and served propaganda, whereas his highest calling was to honor the muse by cultivating her art.  The crisis of identity appears as a theme in the Aeneid, the first six books of which narrate the exile and homelessness of the refugees from Troy, whose buildings the besieging Greeks have toppled and burned, whose men they have slaughtered, and whose women and children they have impressed into slavery.  Troy is no more and no more is the Trojan people.  There is only a desperate remnant in the urgency of its flight.

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.

There’s a Hard Rain Gonna Fall (From the Prose Edda)

Asgard’s Host (1872) by Peter Nicolai Arbo (1831 – 1892)

[From the Prose Edda:] Then said Gangleri: “What tidings are to be told concerning the Weird of the Gods? Never before have I heard aught said of this.” Hárr answered: “Great tidings are to be told of it, and much. The first is this, that there shall come that winter which is called the Awful Winter: In that time snow shall drive from all quarters; frosts shall be great then, and winds sharp; there shall be no virtue in the sun. Those winters shall follow three in succession, and no summer between; but first shall come three other winters, such that over the entire world there shall be mighty battles. In that time brothers shall slay each other for greed’s sake, and none shall spare father or son in manslaughter and in incest; so it says in Völuspá:

Brothers shall strive | and slaughter each other;
Own sisters’ children | shall sin together;
Ill days among men, | many a whoredom:
An axe-age, a sword-age, | shields shall be cloven;
A wind-age, a wolf-age, | ere the world totters.

“Then shall happen what seem great tidings: The Wolf shall swallow the sun; and this shall seem to men a great harm. Then the other wolf shall seize the moon, and he also shall work great ruin; the stars shall vanish from the heavens. Then shall come to pass these tidings also: All the earth shall tremble, and the crags, so that trees shall be torn up from the earth, and the crags fall to ruin; and all fetters and bonds shall be broken and rent. Then shall Fenris-Wolf get loose; then the sea shall gush forth upon the land, because the Midgard Serpent stirs in giant wrath and advances up onto the land. Then that too shall happen, that Naglfar shall be loosened, the ship which is so named. (It is made of dead men’s nails; wherefore a warning is desirable, that if a man die with unshorn nails, that man adds much material to the ship Naglfar, which gods and men were fain to have finished late.) Yet in this sea-flood Naglfar shall float. Hrymr is the name of the giant who steers Naglfar. Fenris-Wolf shall advance with gaping mouth, and his lower jaw shall be against the earth, but the upper against heaven; he would gape yet more if there were room for it; fires blaze from his eyes and nostrils. The Midgard Serpent shall blow venom so that he shall sprinkle all the air and water; and he is very terrible, and shall be on one side of the Wolf.

Reaction at First Things

An essay by Nathan Pinkowski at First Things analyzes the resurgence in France of traditionalist Reaction, personified by Marion Maréchal-Le Pen. It gives more, and more explicit, evidence that the formerly exhaustive hegemony over the categories of latter day political discourse of the spectrum from Left liberal to Right liberal has begun to tilt. The appearance of the essay in First Things – a bastion of Right liberalism – would seem to indicate that the classical liberalism of the religious Right by whom and to whom First Things is written has begun to undergo – not to suffer, so much as to enjoy – the radical shift of orientation that arrives with the realization that there is an altogether different axis of political categories, that is orthogonal to the spectrum from communism on the left to libertarianism on the right, prior thereto, and superior.

Orality, Literacy, and the Tradition

 

Late Sixth-Century Boeotian Black-Glaze Kantharos with Inscription

Beginning in the mid-1990s and for about ten years I published a number of articles about the dismal state of the humanities and one of its causes: The savage war against literacy being waged in the public schools by the state-university departments of education that set curricula for K-12. My Modern Age article from 2003, “Orality, Literacy, and the Tradition,” synthesizes several of my argumentative strands at the time and suggests the dire state of American literacy already nearly twenty years ago. (Click on the emboldened link to go to a PDF of the article, which may be read online or downloaded.) Things have not improved and they are getting worse all the time.

I find myself prompted to call attention to “Orality, Literacy, and the Tradition” by the appearance at The American Thinker recently of an article by Bruce Dietrick Price under the title “K-12: History of a Conspiracy against Reading,” which I strongly recommend. (Again, click on the emboldened link to go to the article.)

The decline into a post-literate condition, in which there is no intact oral tradition to which the deprived parties might repair, belongs to the general subscendence of our age.

I believe that “Orality, Literacy, and the Tradition” does a fairly good job of summarizing the findings of three important scholars of literacy: Walter J. Ong, whose Orality and Literacy (1981) is indispensable; Eric Havelock, who wrote on the early phases of alphabetic literacy in Greece (see his Preface to Plato, 1963); and Barry Powell, whose Homer and the Origin of the Greek Alphabet (1991), is bold and monumental.

Against Nihilism: Julius Evola’s “Traditionalist” Critique of Modernity

Julius Evola (1898 – 1974)

With the likes of Oswald Spengler whose Decline he translated for an Italian readership, and Jose Ortega y Gasset, Julius Evola (1898 – 1974) stands as one of the notably incisive mid-Twentieth Century critics of modernity.  Like Spengler and Ortega, Evola understood himself to owe a formative debt to Friedrich Nietzsche, but more forcefully than Spengler or Ortega, Evola saw the limitations – the contradictions and inconsistencies – in Nietzsche’s thinking.  Evola differed from Spengler and Ortega in another way: like certain other Men of the Right during the same decades, he involved himself deeply in matters mystical and occult, creating a reputation during the last part of his life as an expert in such topics as Eastern religiosity, alchemy, and the vast range of esoteric doctrines.  Hermann Keyserling comes to mind also, as having directed his interest to these matters.  Nevertheless, Keyserling, who knew Evola’s work, avoided Evola, rather as Spengler had shied from Keyserling.  It would have been in part because Evola’s occult investment struck Keyserling as more blatant and far-reaching than his own and in part because Evola appeared, in the early 1930s, to be sympathetic to Fascism and National Socialism, whereas Keyserling, like Spengler, saw these unequivocally as signs of the spreading decadence of his time and so criticized them from their beginnings.  While Evola’s transient proclivities justified Keyserling’s misgivings, swift mounting mutual distaste put actual distance between Evola and the dictatorships.  Had he known, Keyserling might have warmed to Evola.  By the time war broke out, the self-styled Baron had explicitly repudiated dictatorial principles.  Evola, who had his own theory of race, expressed particular revulsion towards Nazi race-policy and Mussolini’s aping of it in Italy after 1938.

Evola nevertheless makes difficulties for those of conservative temperament who would appreciate his critique of modernity.  He could be dismissive of Christianity, at least in its modern form, as a social religion; and like his counterparts on the Left, he despised the bourgeoisie and its values, so much so that at least one of his biographers has compared him, by no means implausibly, to Frankfurt-School types like Herbert Marcuse and Theodor W. Adorno.  Yet Evola’s all-around prickliness belongs to his allure.  Thus in a 1929 article, “Bolchevismo ed Americanismo,” Evola condemns with equal fervor Muscovite communism and American money-democracy, as representing, the both of them, the mechanization and dehumanization of life.  Unlike the Marxists – and unlike the Fascists and National Socialists – Evola saw the only hope for Western Civilization as lying in a revival of what he liked to capitalize, on the one hand, as Tradition and, on the other, as Transcendence; he thus rejected all materialism and instrumentalism as crude reductions of reality for coarse minds and, so too, as symptoms of a prevailing and altogether repugnant decadence.