Wow, things appear to moving fast. I never expected, not for another 15 to 20 years, a NYT columnist to devote an entire column, in this election cycle no less, on the Neoreactionaries (a subset of the Alt-Right).
In his column “The Reactionary Mind”, Ross Douthat appears to finally connect the Alt-Right to P.C. overreach (hat tip: Sailer):
[T]here has been a spate of media attention for the online movement known as “neoreaction,” which in its highbrow form offers a monarchist critique of egalitarianism and mass democracy, and in its popular form is mostly racist pro-Trump Twitter accounts and anti-P.C. provocateurs…
For its opportunistic fans, neoreaction just offers a pretentious justification for white male chauvinism and Trump worship. But the void that it aspires to fill is real: In American intellectual life there isn’t a far-right answer to tenured radicalism, or a genuinely reactionary style.
Our intelligentsia obviously does have a conservative wing, mostly clustered in think tanks rather than on campuses. But little of this conservatism really deserves the name reaction. What liberals attack as “reactionary” on the American right is usually just a nostalgia for the proudly modern United States of the Eisenhower or Reagan eras — the effective equivalent of liberal nostalgia for the golden age of labor unions. A truly reactionary vision has to reject more than just the Great Society or Roe v. Wade; it has to cut deeper, to the very roots of the modern liberal order.
Such deep critiques of our society abound in academia; they’re just almost all on the left. A few true reactionaries haunt the political philosophy departments at Catholic universities and publish in paleoconservative journals. But mostly the academy has Marxists but not Falangists, Jacobins but not Jacobites, sexual and economic and ecological utopians but hardly ever a throne-and-altar Joseph de Maistre acolyte. And almost no academic who writes on, say, Thomas Carlyle or T. S. Eliot or Rudyard Kipling would admit to any sympathy for their politics.
The RINO that he is, Douthat then has to appease his JYT masters:
Which is, in a sense, entirely understandable: Those politics were frequently racist and anti-Semitic, the reactionary style gave aid and comfort not only to fascism but to Hitler, and in the American context the closest thing to a reactionary order was the slave-owning aristocracy of the South. From the perspective of the mainstream left, much reactionary thought should be taboo; from the perspective of the sensible center, the absence of far-right equivalents of Michel Foucault or Slavoj Zizek probably seems like no great loss.
But while reactionary thought is prone to real wickedness, it also contains real insights. (As, for the record, does Slavoj Zizek — I think.) Reactionary assumptions about human nature — the intractability of tribe and culture, the fragility of order, the evils that come in with capital-P Progress, the inevitable return of hierarchy, the ease of intellectual and aesthetic decline, the poverty of modern substitutes for family and patria and religion — are not always vindicated. But sometimes? Yes, sometimes. Often? Maybe even often.
After painful, P.C. hedging, Douthat finally gets to his point, which is to wish for (?) some kind of space in MSM society for NeoRx voices:
Both liberalism and conservatism can incorporate some of these insights. But both have an optimism that blinds them to inconvenient truths. The liberal sees that conservatives were foolish to imagine Iraq remade as a democracy; the conservative sees that liberals were foolish to imagine Europe remade as a post-national utopia with its borders open to the Muslim world. But only the reactionary sees both.
Is there a way to make room for the reactionary mind in our intellectual life, though, without making room for racialist obsessions and fantasies of enlightened despotism? So far the evidence from neoreaction is not exactly encouraging.
Yet its strange viral appeal is also evidence that ideas can’t be permanently repressed when something in them still seems true.
Maybe one answer is to avoid systemization, to welcome a reactionary style that’s artistic, aphoristic and religious, while rejecting the idea of a reactionary blueprint for our politics. From Eliot and Waugh and Kipling to Michel Houellebecq, there’s a reactionary canon waiting to be celebrated as such, rather than just read through a lens of grudging aesthetic respect but ideological disapproval.
There are cracks in The Cathedral.
The ‘strange viral appeal’ is growing.
