How to Become an American Traditionalist, Part Seven: Responding to the Intuitive Skeptic

[Part OnePart Two.   Part ThreePart FourPart FivePart Six.]

We’ve been saying that traditionalism reconnects man with the wisdom of his ancestors, that the most important wisdom is to acknowledge God, and that intuition is the foundation of wisdom. But what about the liberal who refuses to acknowledge the order of being?

Or, more generally, what about the man who denies what intuition suggests? The most basic truths are known through intuition but since intuition sometimes seems irrational, not based on clear-cut data and sharply-defined modes of logical reasoning, the man who wants to deny an intuitive truth can easily fool himself into thinking that since “it isn’t supported by evidence” (or so he thinks), it must not be true.

Consider a simple example that is nevertheless a paradigm for all valid intuitive knowledge: The existence of your consciousness. If someone challenged you by saying “Prove to me that your consciousness exists,” how would you respond? Continue reading

How to Become an American Traditionalist, Part Six: Other Authorities

[Part OnePart TwoPart Three.  Part FourPart Five.]

Recall from the previous parts that traditionalism reconnects man with the wisdom of his ancestors, that the most important wisdom is to acknowledge God, and that intuition is the foundation of wisdom. Recall also that man also needs revelation and personal repentance in order to be wise, and that once he has begun to repent of liberalism he is ready to find teachers of wisdom.

We have said that man can know the answers to many of his deepest questions or, in other words, that he can know the basic nature of the order of being, through his intuition. Since intuition can be corrupted or obscured, man needs to have these intuitions articulated, guided, and affirmed by authorities. And the highest authority is the Bible, God’s Word.

But there are other religious authorities. The Bible is not the only Christian authority. It is the highest (and the only infallible) authority, but you will need creeds and confessions, pastors and bishops, teachers and theologians to guide you. To become wise about God, you will need eventually to join one of the existing Christian traditions. Continue reading

How to Become an American Traditionalist, Part Five: Knowing About God

[Part OnePart TwoPart ThreePart Four.]

Recall from the previous parts of this series that traditionalism reconnects man with the wisdom of his ancestors and that the most important item of wisdom is to acknowledge the God of the Bible. Recall also that intuition is the foundation of wisdom, and that man also needs revelation and personal repentance in order to be wise. Once you have begun to repent of your liberalism, you are ready to find teachers of wisdom

The greatest teacher, of course, is God, and His teachings are found in the Bible. The most important of these teachings is how you can be saved from God’s wrath through repentance toward God and faith in Jesus Christ. This truth, of course, cannot be known through intuition. It must be revealed to you, and then you must believe it.

Since the Bible, and only the Bible, is God speaking, it is the highest authority other than God Himself[i]. It is the ultimate authority for testing and correcting our intuitions about the order of being.

But we face an immediate problem: Authorities disagree about exactly what the Bible means. Often these disagreements arise when men don’t want to acknowledge the clear meaning of the words. These are disagreements caused by stubbornness, not by a lack of clarity in the text.  But there are genuine disagreements. The authorities disagree about what the Bible teaches.

Perhaps you, the reader, are already a part of a Christian tradition. In that case you already have an authority which clarifies the meaning of the Bible.  But this essay assumes that you are not yet a traditionalist. That being so, you do not yet know which authority to trust. Continue reading

Philosophy versus Tradition

Many reactionaries complain that capitalism is eo ipso inimical to tradition. I disagree about that: it is liberal or deranged capitalism that is the problem; so that the problem is not with capitalism per se – which is really nothing other than the natural and basic form of human economic coordination, rooted at bottom in the exchange of gifts and favors, in the love we bear for each other as friends, neighbours and relatives, and so is the default to which all societies recur (and must recur, or else falter and dwindle) – but with its derangement. Latter day capitalism is sick, to be sure. But so is our whole society, beset in all her members and organs by the maladies and diseases by which we infect and corrupt her, a wounded animal struggling ever to heal herself, again and again deformed and crippled by our manifold political foolishness and iterated moral and intellectual insanities.

It’s not economics that is intrinsically inimical to tradition, but philosophy. In a traditional society, there would be no such thing. In a traditional society, no one would wonder how to be a good man, or what the meaning and purpose of life might be, or how and by what agencies the world is ordered. In a healthy traditional society, such questions would not even occur to anyone, because from earliest childhood everyone would have understood the ancient answers handed down by their forefathers from the very beginnings of time. No other answers would be even conceivable. Contrary doctrines would be greeted with outrage, horror and disgust.

Continue reading

How to Become an American Traditionalist, Part Four: Revelation and Repentance

[Part OnePart TwoPart Three.]

Recall from the previous parts that traditionalism reconnects man with the true order of being and the wisdom of his ancestors, and that the most important item of wisdom is to acknowledge the God of the Bible. Recall also that intuition, despite not being infallible, is the foundation of wisdom.

But intuition, although necessary, is not sufficient. Man also needs revelation in order to be wise, for his intuition is not always dependable and because he has a natural tendency to rebel even against the true and the good.

“Revelation” includes Scripture as its most important example, but it also includes any instance when man is not able to know as a result of his own efforts, and must rely on the testimony of those who do know. “Believing revelation” is not the customary way to refer, for example, to a man believing the testimony of a scientist or other specialist about his field of expertise, but it is the same type of act as when a man believes what God has said in the Bible. In both cases, a man trusts the testimony of someone with greater knowledge. Most of what we know, in fact, is knowledge we cannot verify ourselves, and so believing revelation (perhaps under another name) is a necessary part of wisdom. Continue reading

Traditionalism is the Reductio of Modernism

Walking through the Oakland Airport this evening I spotted another one of those dreary advertisements that all schools of business everywhere throw up, showing some brave person who is not a businessman striding bravely into the brave new world she has dreamed up, and exhorting the reader (and prospective applicant) to “think outside the box,” “do well, but do good,” and most importantly, “challenge the status quo.”

Creativity in business is all well and good, of course, in due proportion, and where there is a better way to do things. But that is not what these ads are about. They are appealing to people who consider themselves “agents of change,” and who want to get into businesses and shake them up so that they are less, you know, businessy and more like NGOs. Not seeking those yucky profits, you see; not selling. Ew!

Dragging myself along the concourse, I reflected on the relentless chorus of “change!” to which we have all been more and more subjected these last 50 years now, and considered (not for the first time) that neo-reaction and traditionalism are the last gasp of the modernist critique of all established authority, with the ironic difference that the established authority they call into question is modernism itself.

Traditionalism is a quintessentially modern phenomenon. It is an artifact of a shattered, rudderless society. In a traditional society, there could be no such thing as traditionalism; for, in a traditional society, any suggestion that perhaps things ought to be done differently than they have been done would be met with horror, and outrage; so that, far from calling for their defense, their traditions would seem to them not even traditional, but rather just, and simply, the way that things must of course be done.

What does it indicate, that modernism has in these latter days elaborated a withering modernist critique of modernism? Is the phenomenon of historically self-conscious traditionalism in fact modernism’s last gasp?

How to Become an American—or Non-American—Traditionalist, Part Three: Wisdom Through Intuition

[Part One is here. Part Two is here.]

Recall from the previous parts that traditionalism reconnects man with the true order of being and the wisdom of his ancestors, so that his life will be neither futile nor (like the leaders of liberalism) dedicated to evil. Recall also that the most important item of wisdom is the existence of the God of the Bible, a truth that has consequences for all reality.

*

This series emphasizes how a non-traditionalist can make the life-giving change to traditionalism. Instead of laying out a description of the content of traditionalism and then asking the reader to decide if he agrees, we speak in general terms about the need for traditionalism. Most details will come later. And although we have used the phrase “American traditionalist,” non-Americans can also make this change.

*

How is the understanding of the order of being cultivated? Fundamentally through intuition.

Intuition is the faculty of knowing something immediately, without engaging in a formal process of logical reasoning from premises to conclusions. Intuitive knowledge is something you just know, and it therefore develops naturally unless it is actively opposed. Most people, for example, have, when they are young, an intuitive understanding that sex is holy and therefore not to be desecrated. But today people often become jaded and cynical as they internalize the false liberal view of sex that surrounds us. For such people the beginning of sexual wisdom is to start to reclaim their earlier, more innocent and more correct view of sex. And the way to awaken this sense is to pay attention to one’s deep intuitions. Continue reading

How to Become an American Traditionalist, Part Two: The Wisdom of the Ages

[Part One is here.]

Recall from Part One that traditionalism reconnects man with the true order of being, an order that is systematically denied by modernity. To become an American traditionalist, you must begin to know the elements of traditionalism so that you can begin to see their value and be nourished by them. How is this to be done?

Start at the beginning. You cannot begin to seek the ways of tradition unless you know you need them to counteract the lies of the modern age. And you cannot know that lies are lies unless you know the truths that correct them.

But even if you don’t know the truth, you can often sense that lies are lies. So your traditionalism begins with a sense of discontent of the contemporary world in which you have been immersed. If you have been blessed with the gift of discontentment with the status quo, read on. Traditionalism has what you need.

[But let the buyer beware: Many charlatans know you are discontented. Learn to avoid their snake oil.]

Traditionalism is not simply following tradition, although the ways of our ancestors are an important part of it. Traditions can be corrupted, so you must know the truth behind the tradition. Traditionalism has value not because it is good to follow the ways of our ancestors (although it usually is), but because we Americans have become collectively foolish under the influence of modernity. We need to reconnect with the wisdom of the ages that our ancestors understood better than we. Traditionalism supplies this life-giving connection. Continue reading

How to Become an American Traditionalist, Part One

[I plan for this to be a nine-part series, rather than, as has been my custom, one lengthy post.]

Previously I argued that you need to be a traditionalist conservative.  But how does a non-traditionalist become a traditionalist? This essay addresses the question.

Of course, this not a fully rational process. There is no tight recipe for repentance. But we need to talk about it.

In the previous essay I observed that contemporary thinking is fundamentally wrongheaded. As a result, contemporary societies are fundamentally unravelling and contemporary people (aside from those filled with the demonic energy of the liberal jihad) are spiritually and intellectually demoralized. What is the way out of the madness? Continue reading

Real Tradition Must Be Sacred Tradition

We can jaw till the cows come home about how to reform the social order so that it works better, and in so doing improve our own understandings, and those of our fellows, so that we jointly decide matters in such a way as to restore a more humane, realistic and successful social order. Such discourse is not only edifying, but can nerve us to action. We could even implement a lot of quite sensible reforms – indeed, it is within the realm of possibility that all the outward forms of an ideal traditional society could be implemented, sometime after the Collapse of the Liberal Order, when men are casting about for a better way. That would be good!

Political acts can truly make the world a bit better, at the margin, than it would otherwise be.

But in the absence of a fairly widespread metanoia, a spiritual awakening and change of heart, all the clever and salutary reforms in the world will not secure for us a robust and durable traditional society, that reliably supports true human flourishing. They might slow the rot, but cannot heal it; cannot procure for us a healthy body politic.

A merely secular order, that does not consciously refer its ends, forms, and significations to the ultimate source of all order and meaning, has severed itself from the root of all things, and must therefore soon err, and stray, and perish.

Continue reading