The Revolution Devours Her Young

I remarked the other day that for all practical purposes Islam cannot any longer attack the West except by attacking liberal institutions; for, the institutions of the West are all liberal.

But the same is of course true for liberals themselves. The only way they can attack the Establishment is by attacking liberals, because the Establishment is pervasively liberal. There are no right wing institutions out there, other than a few think tanks and magazines that don’t have budgets for the sorts of jobs that liberals are fit to do, with the result that few liberals infest their offices.

Who now is the Left attacking, and destroying? The Progressives who run the universities. Schadenfreude ain’t in it.

A Call to the Christian Manosphere: be More Christian

The Manosphere criticizes Christendom, and it partly deserves it. But there are Christian and non-Christian ways to criticize.

The Manosphere’s basic critique of Western Christendom is that it panders to feminism. Enamored of the world, the church often propagates the worldly, feminist idea that the man is to blame and the woman is justified in rebellion. Instead of affirming biblical and historical Christian teaching that the man is to be the head of the family and that the wife is to submit to her husband’s leadership, many Evangelical churches, while giving an occasional nod to biblical teaching, present a de facto doctrine that gives the woman veto power. Without acknowledging it, they often pander to the wife’s right to feel offended, and sometimes even to divorce, if she feels that her man is mistreating her or not meeting her needs.

Broadly speaking, I agree with the Manosphere’s critique. When they err, it is usually an exaggeration of a valid point rather than a fundamental untruth. But something important is missing.

To understand what’s missing, consider the notion of law versus gospel: Continue reading

The Duty of the Adult to the Child

How does homosexuality – so obviously lethal to reproductive success – keep propagating? It’s really quite simple.

When I read Moira Greyland’s horrifying account of her repeated sexual molestation as a child at the hands of her homosexual parents, Marion Zimmer Bradley and Walter Breen, everything suddenly clicked into place. It’s not so much that there’s a gay gene (although there might be); or a gay virus (ditto); or a preconscious nisus among gays to spread their perversion through predation upon the young, “waking up the natural homosexual feelings that all people have,” so that they themselves can feel that they are somewhat more normal and unobjectionable (seems not unlikely); or that homosexuality is a search for the approval of an absent or distant or mad parent (a reasonable theory, prima facie). All these factors might be at work. But they are not needed to secure the propagation of homosexual behavior down through the generations.

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The Disastrous Recusal of the Western Patriarchate

When white males do wrong these days, everyone takes them to be responsible, and so culpable. Other sorts of perpetrators are almost always treated as themselves somehow victims, devoid of effective moral agency or ratiocination, unable to act rationally in service of the good, and thus essentially insane, chaotic, like a storm or a flood. Their crimes are wholly adventitious, “random attacks” that hurt someone “in the wrong place at the wrong time” because of essentially harmless youthful hijinks or a “botched crime” that would otherwise have been carried forward to a successful and unobjectionable conclusion. The crime then does not generate any moral guilt, but only the legal sort. Thus the sense among liberals of the injustice involved in incarcerating felons: they didn’t really do it, their environments did.

This is our clue to the fact that, despite the ruin of the ancient patriarchal system in the modern West, everyone still subconsciously thinks that only white males possess full moral agency. They feel that their own moral agency is derivative of the agency of white males, and as derivate is therefore but partial. Whatever their failures, then, or the defects in their lives, they blame on white males, whom they still apprehend as fundamentally in charge of the way things work. You can blame him only who has himself done wrong; and in the modern West only white males are understood as thus quite fully competent, and therefore culpable. The less that white males actually do, the more are they blamed for what happens. And lots of white males agree with this analysis; they hate and blame their own ilk just as much as everyone else does.

Almost everyone feels, in other words, that patriarchy is still in full effect. And they are hot with resentment at the patriarchs. They insist that the patriarchy must be overthrown, when they themselves have been in charge of things for fifty years or so, and the patriarchs have (almost) all recused the office of patriarch. Why?

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The Cuisine of Sacrifice

I recently finished another of my favorite sort of book, the sort that brings order and intelligibility to a mass of fascinating facts, many of them new to me: The Cuisine of Sacrifice Among the Greeks. It is a collection of papers by European classicists and folklorists, mostly French, edited by the eminent scholars Marcel Detienne and Jean-Pierre Vernant. Three key insights inform everything in the book:

  1. In the ancient world, essentially all the meat available for consumption in human settlements was the fruit of sacrificial rites.
  2. Cookery and sacrifice were therefore aspects of the same procedure. Sacrifice was the way animals were slaughtered and butchered in preparation for cooking; cooking the meat was part of the sacrificial rite.
  3. Participation in the communal feast on the fruits of the sacrifice was the rite of social assimilation. To share the common meal was to declare loyalty to the cult, and to the settlement that it informed. To refuse participation – as with, e.g., vegetarian cults like that of the Pythagoreans – was to refuse membership in the community.

The book examines various aspects of animal sacrifice in myth, history, and down to the present day. It is well worth a read, if only for the factoids that litter its pages by the hundred. What follows are some of my marginal notes, organized not at all. Many of them are speculative; I do not present them as anything more than a record of suggestive associations that occurred to me in reading.

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Chastek Nails It

Reading Romans 1, James Chastek reads it into modernism, to devastating effect:

If one doesn’t see the universe as existing for God, he starts seeing it as existing both for itself and for human use. But this idea will get quickly and inevitably extended to that part of nature which concerns what we most desire, i.e. the objects of erotic desire. These desires then become the paradigm cases of what is both divine-eternal and yet merely for human use, thus making sexual imperatives simultaneously the voice of God and yet only the commands of “my body”. Like anything tied up with the reward system of the brain, however, if we try to make it infinite it leads to a ratcheting-up effect that demands greater and greater novelty, though this novelty becomes difficult to find without transgression of the boundaries of behaviors that were once kept off limits. At this point, the human person becomes simply a transgression machine, seeing in the infinite possibility of spirit only the limitless boundaries to destroy.

He has here in a few sentences summed the entire discourse of the orthosphere upon the modern disease.

It is very old.

Just for Fun: Into Plutonian Depths

Planet Stories Vol. 4, No. 6 (Spring 1950).  Cover by Allen Anderson

Planet Stories Vol. 4, No. 6 (Spring 1950). Cover by Allen Anderson

A peculiarity of popular culture, which is also commercial culture, is that it dislikes competing with its own earlier iterations. Commercial culture therefore tends to be dismissive or even hostile in respect of its past, emphasizing its ever-renewed, up-to-date, and often cloyingly topical relevance, as its chief sales point. This state of affairs means that the consumers of popular culture, while they are aficionados of genre, often know little about the history of genre, what we might call the archive. Science fiction – which established its market in mass-circulation “pulp” magazines in the 1930s, and then prolonged its appeal in the form of the mass-circulation paperback in the 1950s – offers a case in point. One has only to compare Amazing Stories, Astounding, and Planet Stories, whose heyday was the 1930s and 40s, with the magazines that succeeded them during the Eisenhower presidency and into the 1960s: Galaxy, The Magazine of Fantasy and Science Fiction, and the revamped Astounding that now called itself, perhaps a bit pretentiously, Analogue. The pulps were bulky in format, with three-color covers depicting space-dreadnaughts in combat, bug-eyed monsters assaulting human beings, and buxom women breasting the cosmos in metallic vacuum-proof bikinis. The “slicks” responded to a changing market, or to a changing and sometimes rather snooty notion of propriety, by shrinking themselves down to digest size and offering visually a more austere internal appearance. The magazine covers became solemn, satirical, or abstract, but as a rule they avoided sensationalism, and occasionally they bade fair, as in Ed Emshwiller’s many fine covers for Galaxy, to be artistic.

The pulps filled their pages with scientifically insouciant forays into interplanetary space, Suetonius-like pseudo-histories of galactic empires, and extraterrestrial hero-sagas that might well be described under the formula of Beowulf on Mars. The slicks, by contrast, bound their contributors to the rule of plausibility and preferred them to submit material that eschewed the motifs of grand invention and hero-quest in order to focus on sociological trends and dystopian speculation. When the mass-market science-fiction paperback appeared in the early 1950s, it mainly republished material that had originally appeared in the older periodical venues, but by the mid-1960s the character of the content had altered. Whereas the Ace paperback list corresponded largely to the pulps, the Ballantine, Avon, and Signet lists corresponded largely to the slicks. The slick disposition considered itself as representative of positive progress beyond the pulps in the direction of intellectual sophistication, political sagacity, and aesthetic refinement. Historians of the genre mainly endorse that self-evaluation. But is it so?

Even when they suffered from hasty writing, the pulp stories displayed a myth-like vitality and a powerful moral, if not exactly ethical, impulse that to some degree went missing from the genre about the time that the hyperbolically Romantic Planet Stories ceased publication in 1952, and when Galaxy and Analogue rose to the forefront of the genre. This longstanding suspicion – that the naïve phase of science fiction, superseded by the sophisticated phase right down to the present, often excelled its successor-phase in richness of imagery and narrative muscularity – has recently found happy confirmation in the entrepreneurial intuition of Gregory Luce, a well-known broadcaster on San Francisco area radio and television. Luce’s Oregon-based, web-mediated publishing enterprise, Armchair Fiction, in cooperation with online megastore Amazon’s publish-on-demand service, has undertaken since 2011 to return to print lost items of genre fiction, mainly science fiction, from the mid-Twentieth Century that have been out of print and hard to find for decades. The result is an enormous boon for fans and students of Pulp-Era stories of planetary adventure. That there is a market for such things is also, in its modest way, a sign that cultural amnesia, while prevalent, is not total.

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Red Pill Awakening to Eternal Day

Roosh, archon and cowbell of the androsphere, seems to have begun the final phase of the shedding of mundane illusions that began when he first took the Red Pill. Like I said.

To see through the glass even darkly, one must first turn, and look. Roosh has turned, and is looking.

Truth is a strange attractor – so strange, indeed, that it is the subvenient attractor of all other attractions, the thing we seek in seeking them. Once get the scent of a hair of it, and you’re after it pell mell forever, willy nilly, obsessed with your quarry. It’s a virtuous addiction, that cannot ever be sated except by the full possession of the whole of its object.

Sex in Church

In a wide-ranging and penetrating essay contra the ordination of women, Peter Leithart argues that because sex is inerasably graven in the logos of man, ipso facto is it graven in the nature of whatever man does, from liturgy to marriage; that worship, being the quintessentially human activity, in which we can reach the sublimity of all our special capacities (for thought, word, deed; for art, music, argument, prayer; and so forth), is the font and archetype of all subsidiary activities, to which it lends them form; so that when we upend or confuse the sexes in church, we must perforce do likewise in marriage, and everywhere else.

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