thoughts in and out of season
The question presented by current public standards regarding racial discrimination is whether it’s OK to prefer to form connections with people to whom one has an ethnic or cultural connection, on the grounds that things tend to work better that way, or whether it’s so wrong to do so that extirpating such conduct is an … More ...
No conservatism worth having can accept the ’60s revolution regarding sex and sex roles. The revolution wasn’t just another set of modifications to practices and secondary principles that are always changing anyway. Like the Bolshevik Revolution, it was a genuine modernist revolution that has created an unprecedented situation at odds with any normal way for … More ...
My answer is no, at least if conservatism is to be more than the view of a few comfortable intellectuals. “Conservatism” can mean many things, but it always involves a sense that in the most basic ways life can’t be understood or controlled. At bottom, we have to accept and cooperate with things as they … More ...
At times the distinction between moderate and paleo conservatism seems too ill-defined and polemical to be useful for analysis. Still, there’s something important in it worth discussing. At bottom, it’s the distinction between conservatism as a pure principle of caution, so there’s no limit to what can be negotiated or naturalized as part of the … More ...
From a traditionalist conservative point of view, the modern world looks doomed. Its insistence on rooting out all social institutions not based on free-floating choice and formalized expertise—that’s what “inclusiveness,” its highest moral principle, is all about—leaves no place for the settled informal connections and understandings that make possible decent human relations or even ordinary … More ...
In the ’60s we had the “television generation,” the first generation to grow up watching TV. Today we have the “Internet generation.” The change in ways of finding out about the world ought to mean something, even though the effects are diffuse and so hard to interpret. Still, other people have theories on the subject, … More ...
The ’60s, bracketed as they were by the school prayer and abortion decisions, stand for definitive public rejection of the transcendent in favor of a wholly this-worldly understanding of reality. In the absence of a superior point of reference, the social order became the ultimate moral reality and human choice the ultimate authority. For … More ...
Can the internet and traditionalism get along? On the face of it, the net sums up the most extreme features of the modern world. It destroys particular connections by making everything equally present to everything else. With all things in the same setting and position, the meaning and significance of things has nowhere to establish … More ...
Is there such a thing as “natural society”? The difference between the traditional and modernist outlook is that the former believes in it and the latter does not, at least if “nature” is taken to refer to anything substantial and not simply to content-free abstractions like freedom and equality. The traditional standpoint is that basic … More ...
A point raised in my last entry, that the realization that social engineering isn’t possible makes nonsense of a lot of current political, social and religious thought, is worth expanding. One implication is that a “top down” understanding of subsidiarity, in which government watches to see if families or whatever are doing what they should, … More ...