Having been made by elites to dive headlong down the outhouse hole into the muck beneath, the common people have began to notice that it stinks and is very unpleasant down there, and are expressing the wish to come back up, hose themselves off, and go back to normal. Hence the populist turn in politics throughout the West these past few years. The working people express their will by voting in plebiscites (Brexit, Trump) or theatrically make that will manifest in the streets (les Gilets Jaunes), all as suits their local customs and traditions. They also discuss the situation amongst themselves, as is their inherent right as (nominal) citizens in (ostensible) Republics, one of whose mottoes is vox populi, vox Dei. Read more
Common sense is unfortunately a rare commodity in clown world, and it’s becoming rarer as the very people who are supposed to be the voice of Reason in the vast nuthouse North America has become sometimes seem bent on proving that they can be even dumber than Leftists when they really feel like it. Super-smart and diligent people on the so-called “Right” can descend to subterranean depths of stupidity far lower than that of merely dumb and feckless people, because smart and diligent people are willing to really work for it and have the brain-power it takes to bring forth brilliantly idiotic fruits from their efforts. They take things that, for the merely dumb and feckless, would be so much idle trash-talk and develop it into nothing less than a formal philosophical system, drawing out all the logical implications of the shit-axioms with full Scholastic rigour in a way that the average beer-addled hockey fan or whatever would lack the wherewithal or desire to prosecute. And where the average drunken hockey fan would still have enough basic class and sense not to talk this way when there are women and kids and/or respectable and serious people around, the Scholastics of shit of course post the results of their shit-disputations on the Internet where everybody can see it and get a good whiff of the aroma. Read more
Way back when, as a student interested in the analysis of modern mentalities of government, I picked up the following, simple set of methodological procedures for going about the analysis of discourse, considered as the empirically observable point of access to mental phenomena that can’t be studied directly. Read more
Imagine, if you will, a Martian sociologist who, having spent some months on Earth discreetly observing politics and society in contemporary North America, reported on his findings at an academic conference back home. The proceedings might go as follows: Read more
Post-Liberal thought at the present state of its art is a heterogeneous mess, a jumble of scattered critiques, arguments, analyses, and insights that seem to lack inner coherence; a crowd of particulars that await being gathered in a formal synthesis under a set of explicit and general abstract principles and thus given rigorous systematic unity comparable to that of a body of law (juridical or scientific; law is law). In some ways this is perfectly fitting for a movement that, after all, is congenitally suspicious of legalism and extols the virtue of traditional ways of living governed by a multiplicity of local manners, customs, and usages whose origins nobody can remember (cf. Max Weber’s “eternal yesterday”), time-honoured conventions and treaties, and unspoken gentlemen’s agreements which constitute the etiquette that keeps the peace between potentially belligerent men and institutes a usual way of doing things that strikes everybody as reasonable and fair. Read more
The following are excerpted from the overview of the thought of Auguste Comte (who coined the term, “sociology”) in Irving Zeitlin, Ideology and the Development of Sociological Theory, 77-85: Read more
The strange cult of personality that emerged around Ronald Reagan is a phenomenon of passing interest. For the Left, he was literally not just Hitler, but Satan (seriously); for the so-called Conservatives, he was some kind of American emanation of the Divine. The difference is one of perspective; as Emile Durkheim observed, Satan is a type of God. Read more
“‘Committing Sociology’ After Trump’s Election” was the provocative title of a session of the Canadian Sociological Association 52nd Annual Conference. Here is the statement of purpose of the session:
The goal of this session is to have a critical discussion of the role sociologists can play in an era dominated by identity politics, the feeling by some people of being ignored or the fear of declining, post-truth, fake news, and the rise of xenophobia, misogyny, and intolerance. […] The goal of the session is to have a dynamic discussion of issues and the roles sociology and sociologists can play in navigating them. It is also to see if a network of sociologists can and should be formed to challenge the rise of non-sociological times.
The language strongly suggests Leftist political commitments on the part of the panelists, and the reference to “an era dominated by identity politics, the feeling by some people of being ignored or the fear of declining, post-truth, fake news, and the rise of xenophobia, misogyny, and intolerance” seems to allude to the rise of the new dissenting Right. What’s really remarkable here, though, is the suggestion that the rise of the new politics of the Right, which found partial expression in the election of Trump, is a harbinger of “non-sociological times”. This idea seems worth discussing at some length.
This very long article, which you can find at Thermidor Magazine, represents at stab at the intellectual project of a “full reboot of the social sciences” associated with the political project of the new Reaction. I propose that this reboot entails overhauling the canon of historical founding figures of the discipline, among which an 18th century English writer by the name of John Brown should be counted. Brown clearly saw, at the very time the present Liberal order was only beginning to really get off the ground, that this order bears within itself an inherent potential to create self-destructive pathology. There is, of course, nothing unusual in this broad claim- but what is interesting is the way Brown makes it. Brown poses the problem of social pathology (“degeneracy”) in terms of a systematic feminization and overall degradation of the governing caste, which if carried far enough is guaranteed to render elites utterly unfit and the State incapable of functioning. In short, Brown looks at social problems of his times exactly the way the new Right does now, and uncovers that much of the pathology of the present was already clearly present in the England of 1757 in an early form. I critique some shortcomings in Brown’s analysis of the etiology of the disease, and go beyond him to discuss what has changed since his day, how, and why. I have brought almost everything I have in my intellectual arsenal to this piece- more accurately, short treatise- and dare say that you won’t have wasted your time by reading it.