IV – Modernity: the rage of “isms”

Liberalism is the dominating ideology of the Western World. From the French Revolution, two strands developed: Economic Liberalism and Social Liberalism. Economic Liberalism – free trade, free markets – opposed the old, traditional belief in protecting local businesses, local farmers, local workers. It opposed the traditional monopolies granted to privileged individuals and social groups. The ideas of Liberalism necessitate Capitalism.

Economic Liberalism is the enemy of Nationalism (Nationalism closes markets – the economic liberal prefers Global Markets), yet Nationalism also is a child of the French Revolution as well. Getting rid of the King, a personal ruler, meant creating the idea of a Nation – an identifiable group around a common flag – another contrived idea to replace the natural local affections of people. Another Modern ideology. Unfortunately for the world, Nationalism caused two of the greatest wars in history.

Social Liberalism stems from the other French Revolutionary idea – equality for all. Social Liberals demand that the State makes laws to ensure all are equal. At first, revolutionaries demanded equality before the law, and now it is a demand for total fundamental equality for all – no discrimination between people at all.

Both these Ideologies dominate political debate. Those who are economic liberals – the “Right” – form political parties such as Conservative, Republican, National, or Liberal Democrat. Those who are Social Liberals – the “Left” – Labour, Democrat, Social Democrat. There is no room in either of these ideologies for those who oppose the Modernist Agendas of both Liberalisms.

“Conservatives”, who might be described as opposers to the Revolution, are mostly Economic Liberals who have shifted their position over the years from opposing the old “Left” issues and now find themselves on the Right of any current debate. But they are Modernists, just the same. Even, the old Labour “Left” find themselves forced to shift ground to the current “Left” – the Progressives, or be accused of being of the “Right”.  Our present Progressive Liberalism is victorious and has been over the past 250 years.

So, the Modern is imbued with constant rage at the injustices of the present in the hope for Progress – a debate which will never end.

Globalist Utopian Zombies
Below is an article by a Frenchman, Dominique Venner, on Nihilism and “The Religion of Humanity”. He also makes references to a very cogent book by a Frenchwoman, Flora Montcorbier, from her book: : “Market communism – From the Marxist Utopia to the Globalist Utopia.”

The Manufacture of Zombies
No one has yet undertaken fully to comprehend the curious outcome of the Cold War, that capital phase of a great upheaval. Who was the victor in this false war? It was the United States, of course, and with it the market economy. But it was also the religion of humanity, uniform and universal. It was a religion common to both opponents of yesterday. Nor was it their only affinity.

What did the communists of yesteryear want? They wanted to appropriate the wealth of all humanity under a supposed rational management, thereby ensuring all abundance and peace. They also wanted to create a new man, capable of desiring these benefits, a rational and universal man, freed from all the obstacles constituted root-like by nature and culture. They wanted finally to revenge their hatred of actual men, those embodiments of actual difference, and their hatred also of the old Europe, so diverse and tragic.

And the American West, what did it want? Well, the same thing. Rejecting central planning through coercion, however, the American system saw the market as the main determiner of economic rationality and of change. – Hence the name “market communism” assigned to it by Flora Montcorbier.

Market communism, which is simply another name for globalism, shares with its ex-Soviet enemy-brother not only the radiant vision of the ultimate goal. But, in order to change the world, it too must change man; it must manufacture the Homo Economicus of the future, the zombie, the man born of nihilism, emptied of content, and possessed by the spirit of the market and universal humanity. The zombie proliferates under our eyes. He is happy because “the spirit of market whispers to him that happiness consists in the satisfaction of all his desires.” And the only desires are designated for him by the market.

There is some resistance to zombification nevertheless. As the design is grandiose, one must not skimp in fashioning the means to break resistance. Whoever stubbornly refuses to recognize the benefits of the system can expect the fate of Iraq in 1991 and Serbia, in 1999. The world is full of stubborn dictators whom it is necessary to reeducate.

In order better to zombify Europeans, so persistently rebellious, immigration proved itself a beneficial innovation. The results were excellent. The permanent installation of immigrant communities accelerates the proletarianization of immigrants themselves, but also of the indigenous working class, the “little whites.” Without the protection of a coherent nation, treated as suspects by the public authorities, and denounced by legal authorities, the natives lost the last of their social immunities. Still recusant they become “naked proletarians” loathed by the zombies in power.

To overcome such recalcitrance, the radicals resorted one might say ingeniously to the teachings of the Old Guard of communist intellectuals, ever their traveling companions and familiars. The Old Communists provided the Communists of the Market with all-important inquisitorial clergy of the Religion of Humanity, that new opium of the people, in which sport functions as the High Mass. The Religion of Humanity is a religion that bases its notion of law in the so-called rights of man, i.e., the Rights of the Zombie, which are in fact onerous duties. The Religion of Humanity has its dogmas, its secular arm, the American military, its European auxiliaries, and various international or national courts.

One of the main instruments of the Religion of Humanity is its simultaneous manipulation of the collective guilt of the Europeans and their addiction to a false compassion. “Victimology” became the litmus of legitimacy for the new self-legitimating elites. In order to bring about the obliteration of all questionable thoughts, the “victimological” dogma has had to establish itself in a permanent criminal tribunal. Indeed, “Victimology” perpetually doubles-down. She denounces the “crimes” of the past or those of various exotic dictatorships and she attributes to herself the highest of moral patents. “Victimology” suggests that in comparison to her, despite her corruption and flaws, she is nonetheless the ethical paragon, the best justice of all. Of course even the best-designed systems are subject to contingencies. Occasionally “Victimology” bites back against her users.

The thought policemen meanwhile never cease to chase down evil, the evil that is to say, of being different, being individuated, loving life, nature, the past, cultivating critical thinking and refusing to sacrifice to the universal deity. Evil: That also signifies to the liberal regime any refusal to be duped by the system, or, in the words Flora Montcorbier, to demur in respect of any “appeal to the liberal credo, to moralistic humanism, or to a false environmentalist redistribution of wealth for the purpose of masking the inevitable and essential character of liberalism’s destruction of man, nature, and social life.”

Note: The term victimology translates the French victimologie. A more accurate translation might be victimocracy. Victimology would be the ideology of victimocracy, or rule by the (self-nominating) representatives of (self-alleging) victims.

Leave a Reply