The Cathedral

Moral distortion

“We can’t refuse immigrants – that would be racist. We will just have to settle for implementing a police state to keep us safe from the consequences of mass immigration.”

I’ve heard Bill de Blasio, David Cameron and many other pro-immigration political figures from the West discussing why every consumer device needs a government backdoor installed into it to compromise its security so countries can deal with the social burden created by importing a third world underclass. Similar arguments are made for gun control. This line of logic makes sense when it’s granted that racism is the worst thing in the world, even worse than living in an Orwellian dystopia.

That’s an unnerving system of ideas to say the least. And thanks to my bizarre and recent habit of talking about Donald Trump with strangers at social events, I got to witness a genuine instance of “racism is insurmountably evil.”

I mention not hating Trump and the customary hush falls over the room, but some guy is willing to play ball and asks me why I don’t share the opinion of every basic DC bitch. I mention how he’s actually reliably anti-immigration, but how his most recent comments have alienated me, like when he mentioned that he wants to kill the families of terrorists. That’s eyerolly shit that neocons actually believe in their heart of hearts, a far cry from the funny-but-true, emperor-has-no-clothes type comments Trump is known and loved for.

Another recent Trump comment that I can’t get behind, I explain, is the total ban on Muslims entering. That’s stupid for a number of reasons, not the least of which is that Shia, Ibadi and Ahmadiyya Muslims are pretty alright. But I point out that that comment isn’t really bad, in the grand scheme of things, since mainstream politicians talk about war and killing like it’s no big deal. War and killing is worse than mere discrimination, right? …Right!?

Wrong, apparently.

He mentions how that’s, like, racist and stuff. I mention how people in staying their original countries might be less than ideal, but it’s not as bad as killing. Noah Millman articulated it really well over at The American Conservative:

But why are these not more important hallmarks of an incipient American fascism than the fact that Trump regularly sounds like a more obnoxious and egotistical version of Archie Bunker? And why is saying “no Muslims should be allowed onto American soil until we’ve got a process for monitoring them” more outrageous than a threat to “find out if sand can glow in the dark” (Ted Cruz’s threat to nuke ISIS)? Why is threatening mass-murder less horrifying than threatening discrimination in immigration on the basis of religion?

I’m not saying that having a President – or even a major candidate – who spouts xenophobic rants is a good thing. It’s a bad thing. I’m just suggesting that we’ve long since gotten used to things that are much worse, and perhaps we should pay a bit more attention to that fact.

I point this out to the guy I am talking to, and then mentions how there’s people dying in Colombia. That’s obviously an exception that we’re not talking about, so he shows his hand as not having any interesting ideas and the conversation ends.

This kind of moral distortion that we’ve been expected to subscribe to is, for better or worse, probably part of the reason why Trump is so popular. People who live in most parts of the United States are fine with how they’ve lived and their assumptions – say, war being worse than racism – but are caught in disjunction between moral compass and that of political and intellectual elites.

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Towards a Neoreactionary Aesthetic

‘Neath an eyeless sky, the inkblack sea
Moves softly, utters not save a quiet sound
A lapping-sound, not saying what may be
The reach of its voice a furthest bound;
And beyond it, nothing, nothing known
Though the wind the boat has gently blown
Unsteady on shifting and traceless ground
And quickly away from it has flown.

Allow us a map, and a lamp electric
That by instrument we may probe the dark
Unheard sounds and an unseen metric
Keep alive in us that unknown spark
To burn bright and not consume or mar
Has the unbounded one come yet so far
For night over night the days to mark
His journey — adrift, without a star?

Adrift Without a Star

Generally, most cultural studies are done post facto, that is, to analyze that which has already taken place and is, because it is no longer taking place, a motionless body subject to dissection. We imagine that we understand culture that has passed from us because we can examine its ephemera from a safe distance; we inherently grasp the paradox of Heisenberg. For to say something about a living human culture is to alter that living human culture (provided that culture is aware of what was said.) To describe a person living is either to insult or flatter them; we may attempt zero proscription, but vanity comes not from an opinionated mirror but a neutral mirror and an opinionated gazer.

It is worth beginning a tradition of cultural self-examination, if such a thing did not exist, a way of describing what is ongoing and thus a way of describing that entails knowledge of something as living, and not a detailed examination of its husks and fossils. When I use the term ‘towards’ I do not mean to imply this is something that does not exist; rather, that it is something extant but nascent; something which, once it is named, will be recognized.

When I started following neoreactionary writers and blogs a while ago (at first, unintentionally, since there was no formal label to it) I began to collect impressions — informally — of the way in which neoreaction expresses itself. While some thrived on the notion of the different parts of neoreaction as being different, I looked instead for the reason why they were somehow able to cling together.

This is by no means exhaustive; these concepts are emergent and I have only included those that I have become certain of due to emphasis and repetition.

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