Category Archives: Society

Guest Post – A Tribute to Russell Moore

Today we have a guest post regarding this article from Russell Moore from a John Doe:

This month the Christians everywhere reel over the Supreme Court ruling on same-sex “marriage.” At the same time, one of the issues hurting many is the excessive celebration performed by President Obama even in the aftermath of this perverted approval of sodomy. This raises the question of what we as Christians ought to think about the American Flag, given the fact that many of us are from the United States.

The flag of my home country will now forever be associated with state approval of tax-exempt orgies, and I’m deeply conflicted about that. The flag represents home for me. I love Christ, church, and family more than America, but that’s about it. Even so, that flag makes me wince—even though I’m the descendant of WWII veterans.

Some would say that the American Flag is simply about heritage, not about sodomy. Many pastors fly the American flag on their property even though they believe that the country is hopelessly irredeemable.

Defenders of the flag would point out that the United States flag has not always been like this. At one point it was, after all, considered the most Christian nation on earth. The difference is, though, that the United States has plummeted into a wicked system of Progressivism (though fortunately late in the game). The United States of America is not simply about limited government and individual liberty; the United States of America is constitutionally committed to the continuation, with protections of law, to a great evil. The moral enormity of the sodomy/baby-killing/divorce/secularism/income-tax-is-theft/let’s-bomb-countries-on-the-other-side-of-the-planet question is one still viscerally felt today, especially by those who grew up in families that were broken by such policies.

The gospel speaks to this. The idea of a human being simply approving of another human being’s degeneracy is abhorrent in a Christian view of morality. That should hardly need to be said these days, though it does, given the modern-day perverted enterprises of gay cocaine orgies all over the world. In the Scriptures, humanity is told to engage in life long monogamous relationships. We are told that it is an abomination for man to lie with man  (Lev. 20:13). The current system of progressivism is built off of things the Scriptures condemn as wicked: sodomy (Rom 1:26-27), giving women authority (1 Tim. 2:12), the breaking up of families, and on and on.

In order to prop up this system, a system that benefited the Progressivism of urban SWPLs, American religion has to carefully weave a counter-biblical theology that could justify it (the biblically ridiculous “hate the sin, love the sinner” concept, for instance). In so doing, this form of American folk religion is outside of the global and historic teachings of the Christian church. The reactionaries were right—and they were right not because they were on the right side of history but because they were on the right side of God.

Even beyond that, though, the Flag has taken on yet another contextual meaning in the years since. The American Flag is the emblem of Marxist defiance to Western Civilization, of the elitist opposition to White existence, and of the Zionist terrorism of Israel and the Globalists of our all too recent, all too awful history.

White Christians ought to think about what that flag says to our children, especially considering that most of them will be brainwashed in government run schools. The gospel frees us from scrapping for our “heritage” at the expense of others. As those in Christ, this descendant of American veterans has more in common with a Nigerian Christian than I do with some New York atheist who knows how to signal his liberalism.

None of us is free from a sketchy background, and none of our backgrounds is wholly evil. The blood of Jesus has ransomed us all “from the futile ways inherited from your forefathers” (1 Pet. 1:18), whether your forefathers were Communists, Americans, Vikings, or whatever. We can give gratitude for where we’ve come from, without perpetuating symbols or pretend egalitarianism with others.

The Apostle Paul says that we should not prize our freedom to the point of destroying those for whom Christ died. We should instead “pursue what makes for peace and for mutual upbuilding” (Rom. 14:19). The American Flag may mean many things, but with those things it represents defiance against common sense and against natural order. The symbol was used to abort the little brothers and sisters of Jesus, to bomb little kids in Vietnam, Germany, Japan, Iraq, Afghanistan, Libya, and Atlanta, to terrorize Eastern Orthodox preachers of the gospel and their families by threatening to vaporize their churches with nuclear weapons.

That sort of symbolism is out of step with the justice of Jesus Christ. The cross and the American flag cannot co-exist without one vaporizing the other. White Christians, let’s listen to our common sense. Let’s care not just about our own history, but also about our future. In Christ, we were slaves in Egypt—and as part of the Body of Christ we are all slaves too in the United States. Let’s watch our hearts, pray for wisdom, work for justice, love our neighbors. Let’s take down that flag.

No One Will Help You

Going around is the story of a Democratic activist who encountered diversity on the subway and was culturally enriched with a folding knife. The Federalist goes on some kind of shaming rant of the beta males who watched his encounter with vibrancy, but this is misguided. The better question is why would we expect anyone to help?

The freedom of self-defence has been under full-court attack, particularly by the progressive types of whom Sutherland was a part. If you read his blog and look at the voting record of the man he interned with, Sutherland was in favour of removing people’s ability to protect themselves and others. Why would anyone protect a man who not only is unwilling to protect himself but is dedicated to preventing others from protecting themselves?

Beyond the why, is the how. Contrary to what you see in the movies, fighting off a knife attack is very difficult if you’re unarmed and don’t have training. Davidson has no clue what he’s talking about when he says, “Any two adult men in that subway car could have stopped him, no matter how crazy or strong he was.” Thanks to Democrats like Sutherland, DC has very restrictive concealed carry laws and bans open carry, among other restrictive gun laws.

The only effective means of stopping stopping a knife attacker is practically illegal in Washington, so how exactly was someone supposed to intervene?

Further, the progressive types of Sutherland was a part have been actively trying to remove the ability to prevent these types of attacks from police. Look at what Jim Himes, the Democrat for whom Sutherland interned, has to say on the issue of Ferguson and policing black crime:

One indisputable fact in the United States of America today, and there’s no argument about this, is that the judicial system, from stop and frisk to who gets arrested to what crimes they get charged with to how long they get sentenced to all the way to the application of the death penalty is dramatically discriminatory against our African American population, There’s no argument about that. National data shows that if you’re an 18-year-old African American man arrested with marijuana in your pocket versus a white 18-year-old with marijuana in your pocket you’re treated totally different by the judicial system. The African American community in Ferguson knew that.

Well, we can see what supporting that opinion got Sutherland. Did you know that Jasper Spires may have been high on synthetic marijuana and had been arrested for felony robbery a week earlier, but was released only the Friday before the stabbing? Sometimes, you have to learn the hard way that ideas have consequences; sadly, Sutherland learned the hardest way.

Finally, why would anybody want to intervene to stop a black criminal from violence. Why would anybody volunteer to be the next George Zimmerman? Who wants to be the next Darren Wilson? Why would someone want to have risk having their life destroyed to protect some random stranger?

Did you know that Jim Himes, the person Himes interned for, attended an “I am Trayvon Martin” rally back in 2012?

It seems the demonization of those who protect their neighbours and themselves didn’t turn out too well for Sutherland.

Now, none of this is an accident. There has been a campaign (intentional or not) to get you to stop helping your neighbours so that the atomization of society can continue. As a Democratic operative, Sutherland was on the front lines of this campaign. It’s too bad the atomization worked against him when the time came.

We can’t atomize society and attack those who help others then expect others to help when people are in need. Jesus might help, but we’re not Jesus. A person might help family and friends, but strangers? Probably not. Why would anybody help a random stranger when helping is impossible and will lead to a lynch mob?

Congratulations, you won. No one will help you.

Safe, Affordable Housing

Sailer has pointed out that the federal government is trying to use housing vouchers to get poor people out of public housing and bad neighbourhoods and into good neighbourhoods in the suburbs.

This will fail.

I will state what should be obvious, but nobody ever seems to state:

Neighbourhoods aren’t dangerous, neighbourhoods don’t murder people. Building aren’t dangerous, buildings don’t rob people. Homes aren’t dangerous, homes don’t rape people. Look at this picture of the infamous Cabrini Greens:

How many people did those buildings murder? How many drugs did they sell? How many people did they rob? None, because the Cabrini Greens buildings didn’t move, they were inanimate objects.

However convenient a shorthand it might be, neighbourhoods aren’t dangerous, the people in them are. Housing isn’t safe, the people in them make a safe environment.

It is the people in the neighbourhood who make it safe or make it dangerous.

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With that bit of self-evident obvioussness out of the way, it is easy to see why this will fail. When you start moving people to new neighbourhoods, the people stay the same. Because the people make a neighbourhood good or bad, the people moving from a bad neighbourhood will make the new neighbourhood the same as their old one (over time).

You can not use vouchers to make safe neighbourhoods, because the kinds of people who use vouchers are the kinds of people who make neighbourhoods unsafe. The poor, the unemployed, the shiftless, the criminals, the single mothers, the addicted, the drunk, the high time orientated, etc. are the types who receive vouchers, they are also the types who make neighbourhoods unsafe.

Safe, affordable housing is an impossibility, because as soon as you make housing affordable, the type of people who make neighbourhoods unsafe move in. These unsafe people then cleanse the neighbourhood of safe people and the neighbourhood turns becomes just like the ones the people were trying to escape.

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There are two possible exceptions.

The first is discrimination. A neighbourhood can remain safe and affordable if the neighbourhood is allowed to discriminate to keep the safe poor (college students, young married families, large traditional families, struggling entrepreneurs, etc) while keeping the unsafe poor out. The safe poor though, are likely not going to be on vouchers. Vouchers select for the unsafe poor. As well, discrimination is evil, so it can’t be allowed no matter how much it would improve the lives of the safe poor.

The second is dispersal and selection. You could select desirable candidates on an individual basis from the unsafe poor to give vouchers and then then disperse them, no more than one family per a block, in safe neighbourhoods. If the selected individual is not naturally an unsafe person, they could fit into the neighbourhood and be uplifted by it, while not adversely effecting the neighbourhood.

But it’s risky. If the selected family turns out not to be a safe one or if their progeny regresses to the mean, they could start causing trouble, starting a downward spiral that drives safe people out, lowers home prices, and brings unsafe people, turning the neighbourhood into an unsafe one. As well, if the voucher families are not dispersed enough, they could come into contact and feed into each others’ weaknesses and start the downward spiral, even if one family alone might not.

But either way, the second method is, of course, is not going to happen. To select safe individuals and not select unsafe individuals is discrimination and discrimination is evil.

Cultural Evolution Response

Scott has a post where he fails to see the dangers of gay marriage to cultural evolution:

First, he distinguishes between two types of cultural evolution and concludes:

Consider: one Inuit tries the red berries and discovers they make her sick. Out of pure self-interest, she decides not to eat them again, and tells her friends the same. Also out of self-interest, they decide not to eat them; those who think they can get away with eating them anyway are quickly disabused of the notion. The taboo against eating red berries quickly spreads throughout the culture.

Marriage doesn’t seem to work that way. If one person decides not to marry in the usual way, it doesn’t necessarily hurt that person. They might have lots of affairs, and enjoy them. Or they might get gay married, and enjoy that.

Here he misses the obvious: STD’s.

About 1.2 million Americans have HIV; about 658,000 have died.

On gays specifically, one-fifth have it.”Although MSM represent about 4% of the male population in the United States, in 2010, MSM accounted for 78% of new HIV infections among males and 63% of all new infections. MSM accounted for 54% of all people living with HIV infection in 2011, the most recent year these data are available… Since the epidemic began, an estimated 311,087 MSM with an AIDS diagnosis have died, including an estimated 5,380 in 2012.”

About 1.8% of men identify as gay, which would mean that about 2,725,200 men in the US are gay. Over about thirty years, over a tenth of the homosexual population has died of AIDS. Most of that was front-loaded in the 80’s; currently there’s a yearly mortality rate of about 2 in 1000. The only reason this isn’t massively worse is because scientists developed drugs to combat the disease.

The yearly death rate in 1995 before the drugs was about 17 in a 1000. (Assuming gays still accounted for 54% of cases and were 1.8% of the population). By comparison, the death rate due to OD by cocaine addicts is about 4 in a 1000, while the death rate of smokers due to smoking-related disease is about 11 in a 1000. That’s not even including other STD’s, which are also not as deadly/disfiguring as they used to be thanks to modern medicine.

Homosexuality is a huge health risk kept mostly in check by modern medicine.

Not to mention that Scott ignores reproduction entirely.

But beyond that, we can go to the second type, the group selection form of cultural evolution.

So I interpret it as a different claim: a culture that allows gay marriage will, for various reasons, become weak and unsuccessful. Then it will be crushed by other cultures, either militarily, economically, or in a sort of marketplace of ideas where people convert to or assimilate into the other culture because it’s more attractive and successful.

Note that THIS IS REALLY DIFFERENT FROM THE FIRST TYPE OF CULTURAL EVOLUTION. In fact, it might be diametrically opposite. For example, gay sex may be lots of fun – and as people figure this out and tell their friends, it will be positively selected through the first type of cultural evolution. But it might weaken a culture’s Moral Fabric – in which case it will be negatively selected through the second type of cultural evolution.

There is no distinction between the two, which is obvious when he talks here:

How long is a “generation” in cultural evolution? Rome lasted a thousand years, Byzantium another thousand. It took about three hundred years for Christianity to replace paganism in Rome; Enlightenment values have been replacing Christianity for three hundred years already and aren’t nearly done. Any sort of evolutionary process that involves waiting for Rome to fall is a process that will take way longer than human history to come to any sort of conclusion… Communism, which basically took all of the worst ideas in history, combined them together into a package deal, and said “Let’s do all of these at once”, took almost a century to collapse, and still hasn’t collapsed in a couple of places.

These were not static societies; they went through numerous dynasties, governments, wars, coups, splits, expansions, and so on. Cultural evolution never stopped: his ‘generation’ had uncounted evolutions. These civilizations adapt to outside pressures. failure to adapt leads to doom, but having a failing policy then fixing it internally can stop doom before it occurs.

For an example, take Rome in the Punic Wars. They were at a disadvantage because they had no fleet when they started. They adapted by creating a fleet, then eventually won. Had they not created a fleet, it may have been Carthage destroying Rome.

Cultural adaptation is different than genetic adaptation and can not be calculated the same way. Genetic adaptation necessarily happens one generation at a time because genetics can only be transmitted by procreation. Cultural adaptation does not as it is not bound by procreation; there are no generations.

(Not to mention that ‘coming to a conclusion’ would put Scott’s generation as the equivalent of an extinction. How long did it take for the Dodo’s to ‘come to a conclusion?’ As well there is survival bias. Scott is only looking at the major, successful, civilizations.  What of all those city-states Rome conquered or destroyed? Rome was the one that survived; the life of the conquered was probably shorter. But these are tangential to the real error).

Finally, he acknowledges a third type:

Actually, this leaves out a possible third kind of cultural evolution, where cultures try good ideas, learn to like them, and stick with them; or try bad ideas, learn to hate them, and stop… Likewise, there’s a cultural evolution argument that we tried traditional sexuality, that made a lot of people unhappy, and now we’re trying something else. It’s unclear how this is different from the Maoism example in a way that makes jettisoning Maoism good, but jettisoning traditional sexuality bad.

The difference is traditional sexuality is not an idea being tried. Traditional sexuality is (in some form) how every civilization that has been successful has made itself and how our civilization has been for millennia. Traditional society is a healthy dog; Maoism is the bright idea to chop off 2 of its legs and see what happens; gay marriage is removing of one of its testicles and seeing how that works out. The latter might no be as immediately debilitating, but if his other testicle is already gone, he won’t be reproducing.

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For a taste of gay marriage cultural changes, just look at all the effects of other similar evolutions (divorce, acceptable fornication, etc). High bastardry rates, plummeting marriage rates, and a plummeting birth rate. We’ve gotten to the point where simply to keep things running because we’re not having enough children, we import foreigners with different cultures to work for us; foreigners who are gradually replacing us.

That’s cultural evolution in action. White Americans have adopted policies that have made them evolutionary dead ends and will soon be replaced in their own country, after adopting the other peoples’ cultures through multiculturalism.

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Scott put another post up with some responses after I had written this one. It doesn’t address the issues I raise. Also, I know I still have to respond to Scott from about a year back. I have the post half-written, I just never quite finish it.

Broken Identity

At this point you’re probably aware of the alphabet soup that sexual identity has become. LGBT has been replaced by LGBTQIA, while others are rolling in even deeper distinction, such as the unintentionally hilarious acronym, LGBTTQQFAGPBDSM being used by Wesleyan University. Facebook has 56 different gender identity options, but even FB’s heroic attempts at inclusivity doesn’t include an array of other identities covering every possible combination of sexuality possible and ignores that special magic known as otherkin. Then of course there’s an slew of other identities that aren’t even sexual, (I think), such transable, transfat, and the hilarious transnigger.

And you thought I was joking.

 

Certain segments of young people tend to take these identities and run with them for all they are worth. Most of us have come across an insane Tumblr profile of someone listing off a half-dozen different identities to which they hold and demanding people address them by the ‘proper’ pronouns. Here’s a sample list of some of them, and, if the rabbit-hole really interests you, here’s a guide to creating your own personalized pronoun.

It is easy to laugh at all this craziness, but this trend of extreme self-identification points to something much deeper than a few troubled individuals. This letter to Ask Amy illustrates nicely:

However, I was never very open about my sexual orientation. I felt like I always knew, but at the same time I didn’t know how to figure it out.

When I was 17 I went to a party; there was a girl there I liked, but she came with a guy. At some point, she came over and just started kissing me and it was like magic. Then the guy came over. It turns out she wasn’t interested in me, but was doing something he had talked her into.

That was my only experience with another woman — but I know I’m bisexual. I came out at school to some friends, but no one took it seriously. I even came out to my family — but my mom is the only one that took it seriously.

I have been in a relationship now with a man for a year and a half. I love him, but I feel like a part of me is missing. Turning 20 is a wake-up for me. I’m figuring out what I want to do in my life (and friends are getting married). The guy I’m with takes my confession of being bi as, “You’re just bi-curious.”

I’m thinking about asking if we could take a break so that I can try and find myself, but I’m terrified that if I do the door will close entirely. Should I “come out” again and hope I’ll be taken seriously and that he’ll support me?

Here’s a girl whose sole lesbian experience is a single meaningless kiss at a party and who’s in a serious relationship with a man, but still feels compelled to identify as bisexual, even to the point of destroying her relationship to experiment. The key to the whole issue is that she feels a part of her is missing and she wants her identity taken seriously.

A key need of man is identity. His identity informs him as to who he is, but man is a social animal, so who he is almost entirely a function of his social relations. He cannot create his identity in isolation. Once developed, his identity exists as a spiritual sense of place telling him where he belongs in the world and how he relates with the people around them.

A key part of growing up is developing this identity, finding out who you are. A mature adult has discovered and established his identity; he might further develop, refine, or even alter his identity, but he has a secure sense of his place in the world.  (There is a reason listening to 40-year-olds talk about finding themselves is disgusting, it is an aberrant and unhealthy infantalization of themselves).

The proper time for developing this identity is early adulthood, what we now call adolescence. A child’s identity, his spiritual sense of place, is not something that really exists as independent of his parents, he is basically a cypher of his parents. It is early adulthood where his he really begins to form his own independent identity.

In a healthy society, identity formation is a relatively straightforward process. You belong to you family, you adopt the faith, ideology, and history of your thede, to a greater or lesser extent, you become economically productive and contribute to society, you find a spouse get married and have children, you make a few friends, involve yourself in the community, and adopt a leisure activity or two along the way. Your particular quirks, skills, and deficiencies naturally grow out of this process.

It is fairly easy to have a sense of place when you can tell yourself “I am John Yeoman, son of Jack Yeoman, an Englishman of the County of Smallshire. We Yeoman’s have been Anglicans attending Smallshire Church for 5 generations. I am a farmer who works the land my fathers have for more generations than can be counted. I am husband of Jane Yeoman and father of 4 children. At the pub on Fridays, where I am known for losing at cards, I play the fiddle and retell stories about our childhood pranks on Mr. Cooper with my childhood friends.

That sort of identity writes itself and grows naturally. When you are part of a culture, do things for others, and are socially connected to the community around you, your identity forms on its own and you learn who you are organically. A spiritual sense of place just happens.

In our modern society though, this process doesn’t happen. Think of your average “adolescent”. At the time when a person should be developing his identity, he is stuck in a public school doing nothing productive to anyone else, while learning multiculturalism, how evil his country and people have been to oppressed minorities. He lives with his family in a neighbourhood he moved to just a few years ago when his parents upgraded their house. His family, if he is lucky, consists of an intact nuclear family, maybe a cousin or two, and the occasional visit from his grandparents, if he is not, he lives in a broken home with a single mother, maybe a step-father. He probably has some friends, most of which he will never see again after high school. He probably doesn’t go to church or participate in any social activities with anybody who is not also an adolescent. He is definitely not married and any relations with the opposite sex he has had has assuredly been temporary and known to be so beforehand. Maybe he has a hobby or a sport or two, maybe he doesn’t.

So what is he supposed to base his identity upon? His disconnected family? His Christmas-evening only religion? His oppressive country? His lack of culture (called multiculturalism)? His grades? His sport? It’s all kind of lacking isn’t it?

Look a the letter writer above? She’s 20, she’s been a biological adult for 6-8 years now and she’s just now thinking of “finding herself” possibly by destroying the one thing she has that will let her actually find an identity. What has she accomplished that she can base her identity? What place has she found in her community? Has she been economically productive? Maybe a few part-time jobs. Does she have a family of her own? Just a boyfriend she’s considering leaving. She needs an identity, something that defines her in relation to the world around her, and will make the world take her seriously (ie. will give her a spiritual sense of place). Yet she doesn’t have anything, and it’s not really through any fault of her own.

This is the allure of these weird identities young people have taken too adopting. They do not have the experiences, productivity, community, or social relations to create true identities, so they have to start making up their own. Creating identities usually requires hard work though; you can not become a violinist without practicing or a volunteer without volunteering.

But if you take and magnify a personal quirk, you can easily create a new identity. Like to emotionally bond to people before having sex? You’re a demisexual. Have a low libido? You’re asexual. Like White Fang and think wolves are cool? You’re a wolfkin.

This extend beyond just the weird sexual deviancies though. How many young moderns base their sense of identity on other hedonic pleasures? How many young people have their music consumption as their main identity? How many young people have gamer as one of their main identities? How many young people are identified through their drug use? Their fashion sense? Their sexual conquests? Their television tastes?

Doing these activities may or may not be particularly wrong, but using such as a primary identity indicates something is broken somewhere. Something is missing in their development when a young adult’s primary identity come through shallow pleasures rather than through something true and real.

But this goes beyond just young adults, even our adults are constantly “finding themselves.” Stable social relations, productive economic work, community involvement, friendships, family, all are declining. People are becoming more isolated from each other and more alienated from their work. They need to find something to fill this gap.

This is why a homosexual can’t just be a guy who privately sodomizes other men, he must be out of the closet displaying his pride. He has no other identities to hold onto, for he has no deep social relationships and no spiritual sense of place, so he has to make an identity out of where he enjoys sticking his penis. This is the true horror of the homosexual movement, the abolition of the self until only your identity is your penis.

This is the modern world, a place where people are so empty, their identities so broken, that it has become mainstream for people to base their identities on, to relate to the world through, their hedonic tastes. A healthy society is one where identity creation is a natural process that flows organically from the process of growing up. A person should be able to naturally find and fill productive and healthy social roles, so he can find a spiritual sense of place, so he can belong.

Authority

A Twitter discussion with Vic Mandrake and the recent seizure of neoreaction by the Hestia Society have prompted me to write a bit on authority.

Legitimate authority, as the name suggests, requires both authority and legitimacy. Authority is the ability to carry out your will, particularly through the use of others, while legitimacy is the general acceptance that your should be able to enact your authority. Authority without legitimacy is tyranny and will only hold as long as the threat of violence holds, which admittedly can be a long time.

Legitimate authority flows naturally from healthy hierarchical structures. The ur-example of legitimate authority is fatherhood which flows naturally from healthy family structures and collapses in unhealthy structures. Other forms of natural legitimate authority are generally forms of fatherhood: monarchs are the political fathers of their nations, elders are simply fathers who have unofficially adopted a tribe, while ecclesiastical authorities are spiritual fathers of their flocks. Some domain-specific authorities arise naturally from ability or knowledge and adopt many aspects of fatherhood to their specific domain: warband leaders, gangs, teachers, mentors, etc. These natural authorities flow from basic human social and hierarchical instincts and are the building blocks of civilization.

Healthy authority is generally these forms of natural authority.

There are also unnatural forms of legitimate authority. Modern democracy is the greatest example of this. It is an unnatural system derived from numerous artificial and unnatural social constructs, yet is accepted as legitimate by most of the citizens within the democracies. Democracies also tend to be unhealthy precisely because it is unnatural.

Unnatural authority is not necessarily bad, per se, but because it is unnatural, it has higher bar to clear when it comes to legitimacy and it is more likely to be dysfunctional. Legitimacy flows from God and from the people; it is not the will of the people, but the people ruled by an authority must recognize the legitimacy of an authority. Natural authority by default confers legitimacy: children do not question the right of the father to rule them until these child naturally grows to an age to rule themselves, and even then, children still accept their father’s advice and guidance. The biggest threat to natural authority is the abuse or neglect by the authority. In cases where a natural authority is abusing or neglecting his duties, legitimacy breaks down and the ruled will rebel to be replaced by either anarchy or a new legitimate authority.

Unnatural authority does not automatically confer legitimacy. Legitimacy comes through either earned merit or persuasion. Intellectual leaders and recognized experts generally gain their legitimacy as authorities in their domains through the demonstration of knowledge and skill related to their specific domains. Business leaders and the rich earn their authority through performance in the free market. Democratic leaders gain their legitimacy through persuasion, using the methods propaganda and bribery, hence the omnipresent state and state instruments in any democracy constantly trumping the virtues of democracy and providing bread and circuses. The main problem with unnatural authority is that it is much easier to persuade than it is to earn. A bribe or a piece of propaganda is easier than decades of labour excelling at an area of expertise. So, unnatural authorities will tend to drift towards manipulation over merit to obtain legitimacy.

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We can apply this to our own online community. The Hestia Society has slowly, over the last year or so, been consolidating neoreaction under their banner through Social Matter, Reaction Times, Ascending the Tower, and a few other projects. They have recently officially seized formal authority over neoreaction.  HS has 4 fellows in charge: Henry Dampier, Hadley Bennet, Anton Silensky, and Warg Franklin. The first two are names most reactionaries will know from their work at their own blogs and Social Matter. The latter two are new names.

These four’s authority over neoreaction is unnatural authority: they hold no natural ties of blood, spirit, or war with those under the neoreactionary label. In fact, their real names aren’t even known to most who would fall under the neoreactionary banner. So, to be legitimate they will have to have neoreactionaries recognize their authority either through merit or persuasion. Neoreaction strongly selects for contrarians so persuasion will be unlikely to be effective, so merit it must be.

I have personally met a couple of them and they seemed solid individuals, although, they are younger and will have to grow into personal leadership. As for contributions, Dampier in particular has had very strong and consistent output; as well, the behind the scenes work of the Hestia Society has been a powerful, if low-visibility, influence on neoreaction. My impression is that Hadley has personally met and developed ties to many, if not most, neoreactionaries, which speaks well of him as a social glue.

Of the other contenders for leadership, both NBS and Land have already accepted their leadership, Anissimov has wasted his legitimacy through doxxing and trolling, Jim and Karl have never seemed very interested in doing much more than writing, and Moldbug and Foseti have long since withdrawn from active participation. Hestia Society look like the right men for the job.

I have personally tied one of my projects, Reaction Times, to the Hestia Society and am willing to provisionally bestow what legitimacy I can to their leadership. Given that NBS and Land have already accepted their leadership, this looks like a done deal. Unless Moldbug, Jim, or Duck comes out with a strong objection, it seems that the Hestia Society will be successful in their coup and will have legitimate authority over neoreaction. The one minor potential pitfall for them I’ve seen is the comments section at Land’s place, particularly Spandrell’s “lol”. Other have voiced their concern more directly in those comments, but Spandrell, while not very active anymore, has been around a long time and is well-respected. While “lol” is rather vague, him not accepting HS’ authority could be a large blow to their legitimacy.

Their first actions upon their assumption of power was to create a Hall of Fame, which is a solid list (even if it doesn’t include me) and to exile Anissimov, Moe, and Kantbot. The first true test of their legitimacy, is if these exiles are accepted by the neoreactionary masses. Given that most neoreactionaries are already done with the latter two and that Mike has been burning through his legitimacy as fast as he can, that seems to be a fairly safe bet.

Women are Achieving

The Guardian has an article on how boys are a mess (h/t: TRP), there’s nothing all that new there other than its the Guardian acknowledging the problem and its somewhat RP’d. But it has this little bit that comes up with all these articles:

“Men are opting out and women are opting in. Women are working harder at jobs, they’re working harder in school, and they are achieving – last year women had more of every single category of degree, even engineering. This is data from around the world. Now in many colleges there’s a big gap as boys are dropping out of school and college.”

Zimbardo estimates that there are, in Britain and the US, 5-10% more women than men at many colleges and universities. “So they’re going to have to have affirmative action for guys because obviously one reason you go to college is to find a guy.”

Everytime the crisis of boys/men comes to the fore, there’s always the section on how women are achieving. The triumphalism varies, this one tones it down quite a bit compared to, for example, this but there’s always this note of woman are doing better.

Except, are they?

Women are going to school more, getting more education, and outnumber men in the workforce. So, they are achieving more, at least for the mediocre positions, men still dominate the elite positions.

But are they really better off? What exactly are they achieving?

To most men, work is/has been something they had to do so to obtain a wife, then provide for the resulting family. Most men probably took pride in a job well done or in creating, but the purpose of going in to work was to earn to provide for his family. He could have gotten the pride of creation elsewhere, not to mention in today’s white-collar, paperwork world, satisfaction from creating something tangible is rapidly disappearing. Likewise, since the growth of mass post-secondary education, getting a degree for men has primarily been about avoiding a job doing physical labour, getting a better job to hopefully attract a prettier wife, and provide a more materially rich life for his family. The main purpose of post-secondary education was to get a family and provide for it, while making provision easier.

Men did this work, not for its intrinsic own sake, but for the extrinsic good of the family.

To repeat, as an aggregate woman are achieving more, but what are they achieving?

Women are now doing the work men did to support their families, without having families to support, barring (the usually poor) single mothers, who are not the kinds of women-in-the-workplace these articles are happily pointing to as signs of success. In fact, statistically speaking, these women are less likely to have families and when they do these families are smaller.

So, what are they achieving?

The only thing they seem to be achieving is more consumption and more money to be spent on the consumptive treadmill. Is that something we should be proud of? Is that kind of achievement really something we as a society should be pursuing and pushing our boys and girls to pursue?

The other question then becomes, are men really being left behind?

If a young man has no need to support a family, because he doesn’t have a wife, he might not get a wife, and when he does his wife will work and IF they have children, there will only be one, maybe two, why does he need to work?

Is he really falling behind if his part-time McD’s gig pays for his quarter of the bachelor pad’s rent, beer, and the new XBox?

Is a man really worse off spending his hours playing video games and chilling with his bros rather than spending them working hard to get a bigger (but still empty) house and a (nominally) better car?

Why is empty, high-work, high-stress consumerism somehow assumed to be better than empty, low-work, low-stress consumerism?

Either way it’s empty, but the latter is a lot easier and more enjoyable.

Maybe this ‘high achievement‘ is not some victory for women, maybe it’s simply that men know the score: Work sucks, but is (was) necessary to get a wife, regular sex, and a family. Now that men can get sex without a wife and aren’t getting a wife or family anyway, why work?

On the other hand, women seem to have been tricked into thinking that grinding away at a white-collar job is its own reward. They’re doing the shit men were forced to do and mostly disliked, while not even having the reward of a wife having supper ready for them when they get home.

Is it just the boys that are mess? Are the women really achieving?