The essence of religion is realism

ancient_cathedral

Religion presents a quandary for conservatives. On one side are those who believe that God/country/family is enough; on the other are the Nietzscheans and other realists who recognize that “country” is a substitute for identity, and “family” reduces community to slightly-broadened self-interest. We also see how religion can substitute for these other necessary things.

Religion is part of the answer, but not the answer. It presents a good starting point because it focuses people on the idea that they must reform themselves so that they strive to do good. It introduces reverence for nature, history and the distant future. It frames self-interest in a moral context. But that alone is not enough.

In addition to that reverent outlook, which can happen without religion, we need something else. Conservatives often ignore this and conveniently escalate religion to the universal solution, but even religion indicates our need for culture, heritage and identity. Like most things in life, religion operates in parallel (the theme of this blog) with other necessary elements.

Without culture and identity, and an aristocratic leadership, religion becomes lost and corrupted as it has over the past 200 years since the French Revolution. The fascinating conclusion to this puzzle is that in order to appreciate each of those elements, and most importantly to desire all of them, one must find reason to respect life and take it seriously.

For this reason, religion operates in parallel with “realism,” or looking at life through its consequences in reality and the principles thus upheld or denied, much as it requires parallel culture, heritage and aristocracy. None of those can stand without the other. The truth of this can be found in realistic religious writings like Romans 1:18-32:

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth.

For what can be known about God is plain to them, because God has shown it to them.

For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse.

For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened.

Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things. Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen.

For this reason God gave them up to dishonorable passions. For their women exchanged natural relations for those that are contrary to nature; and the men likewise gave up natural relations with women and were consumed with passion for one another, men committing shameless acts with men and receiving in themselves the due penalty for their error.

And since they did not see fit to acknowledge God, God gave them up to a debased mind to do what ought not to be done.

They were filled with all manner of unrighteousness, evil, covetousness, malice. They are full of envy, murder, strife, deceit, maliciousness. They are gossips, slanderers, haters of God, insolent, haughty, boastful, inventors of evil, disobedient to parents, foolish, faithless, heartless, ruthless.

Though they know God’s righteous decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them.

Those who hate the methods of civilization — religion, identity, aristocracy and culture among them — try to style religion as arbitrary. They wish to portray it as its own domain, which chooses its ideals for its own convenience, rather than what it is: another method of describing reality and regulating individual behavior correspondingly so that civilization can thrive. Through culture, we study success in social and family matters; through aristocracy, success in war, diplomacy and leadership; through identity, principle and purpose. Through religion we discover success in discipline of our souls, but the subject of that study is reality itself.

Witness a similar passage from Plato’s Republic, Chapter VIII:

And so the young man returns into the country of the lotus-eaters, and takes up his dwelling there in the face of all men; and if any help be sent by his friends to the oligarchical part of him, the aforesaid vain conceits shut the gate of the king’s fastness; and they will neither allow the embassy itself to enter, private if private advisers offer the fatherly counsel of the aged will they listen to them or receive them. There is a battle and they gain the day, and then modesty, which they call silliness, is ignominiously thrust into exile by them, and temperance, which they nickname unmanliness, is trampled in the mire and cast forth; they persuade men that moderation and orderly expenditure are vulgarity and meanness, and so, by the help of a rabble of evil appetites, they drive them beyond the border.

Yes, with a will.

And when they have emptied and swept clean the soul of him who is now in their power and who is being initiated by them in great mysteries, the next thing is to bring back to their house insolence and anarchy and waste and impudence in bright array having garlands on their heads, and a great company with them, hymning their praises and calling them by sweet names; insolence they term breeding, and anarchy liberty, and waste magnificence, and impudence courage. And so the young man passes out of his original nature, which was trained in the school of necessity, into the freedom and libertinism of useless and unnecessary pleasures.

Yes, he said, the change in him is visible enough.

After this he lives on, spending his money and labour and time on unnecessary pleasures quite as much as on necessary ones; but if he be fortunate, and is not too much disordered in his wits, when years have elapsed, and the heyday of passion is over –supposing that he then re-admits into the city some part of the exiled virtues, and does not wholly give himself up to their successors –in that case he balances his pleasures and lives in a sort of equilibrium, putting the government of himself into the hands of the one which comes first and wins the turn; and when he has had enough of that, then into the hands of another; he despises none of them but encourages them all equally.

Very true, he said.

Neither does he receive or let pass into the fortress any true word of advice; if any one says to him that some pleasures are the satisfactions of good and noble desires, and others of evil desires, and that he ought to use and honour some and chastise and master the others –whenever this is repeated to him he shakes his head and says that they are all alike, and that one is as good as another.

Yes, he said; that is the way with him.

Yes, I said, he lives from day to day indulging the appetite of the hour; and sometimes he is lapped in drink and strains of the flute; then he becomes a water-drinker, and tries to get thin; then he takes a turn at gymnastics; sometimes idling and neglecting everything, then once more living the life of a philosopher; often he-is busy with politics, and starts to his feet and says and does whatever comes into his head; and, if he is emulous of any one who is a warrior, off he is in that direction, or of men of business, once more in that. His life has neither law nor order; and this distracted existence he terms joy and bliss and freedom; and so he goes on.

Yes, he replied, he is all liberty and equality.

Yes, I said; his life is motley and manifold and an epitome of the lives of many; –he answers to the State which we described as fair and spangled. And many a man and many a woman will take him for their pattern, and many a constitution and many an example of manners is contained in him.

Just so.

Let him then be set over against democracy; he may truly be called the democratic man.

Both of these passages focus on the symptoms of degeneracy, itself a product of degeneration in the Darwinian sense or loss of higher genetic characteristics because, in the hands of social and cultural influences, they have become less valuable and therefore underused, gradually dropping out of the population. The first step toward degeneracy is changing behavior, which changes the economics of civilization such that bad is rewarded and good, by de facto inversion in the zero-sum game of competition that is society, punished.

Contrary to what is adherents sometimes say, religion alone is not a path to survival but to self-destruction. On the other hand, in conflict with what its detractors say, religion is not arbitrary. These rules exist for a reason which is that they provide the optimal survival of a tribe, and thus longest resistance to degeneration, over the centuries as has been witnessed by wise people in the past, repeatedly. Like science, religion is a repository of knowledge, but it describes the metaphysical using metaphor instead of attempting the detailed approach of science. Abstraction allows flexibility over the changes brought by the passage of time, and for that reason, religion is highly abstract. But it is neither nonsense nor a singular solution.

The economics of civilization

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In a school of my design, economics would be taught alongside literature, mathematics, history, philosophy and science. It belongs among the basic skills that shape thinking — keeping in mind that education beyond fifth grade is only useful to those of IQs 120 and above — by revealing the world as it is, and not as our in-built human delusions, emotions, judgments and biases would portray it.

Economics shows the world in terms of supply and demand regulating value. What people want becomes more expensive at first, and then with economies of scale, becomes normalized. From this comes an important realization, which is that civilization itself has an economics of behavior. That which people desire always wishes to overcome the impulse toward civilization itself, and if that society allows it, will become the norm.

We live in a time of democratization of values. The Enlightenment™ began this process by prioritizing individual choice over traditional social structures, morals, values, and learning (except science, which focuses on details and not the whole, as history, literature and philosophy tend to). Values democratize when the scope of what is tolerated expands. The whole idea that whatever people do in their homes or personal lives has zero impact beyond those lives is the cornerstone of this belief.

Contradicting this comes the basic notion that whatever behavior we allow will take root and expand. What we tolerate becomes the de facto goal. And so, if a town allows some people to engage in adultery, the process will continue — slowly at first, then accelerating — until you have Ashley Madison, the online dating site for people looking to cheat on their spouses. If that town allows some people to get away with smoking weed, then gradually it will shift toward allowing more drugs. Slippery slopes exist all around us, but they are not so much slopes as gradually widening until all behaviors are permitted and thus nothing unites that settlement.

Over the past two centuries since the French Revolution, the West has allowed increasing amounts of personal freedom, usually focused on making what were previously considered as moral violations into accepted behaviors on the basis of “individual rights” and “civil rights,” both terms for the egomania of the individual as defended by the mass herd. The result toward the end of this process is that almost no behavior can be demonized except political infractions, which has created a society of manic intensity to punish ideological dissidents but with almost no moral standard in common. We have suffered greatly for this.

We now have open corruption in the governments of America, Canada, Australia and Europe; on our streets, behavior goes unchecked which would make our grandparents disregard all involved as Darwinistic failures. Our brains were hacked by the idea of the simple incident being localized, e.g. “what goes on in your bedroom is none of my business,” and not changing the principles by which we live. What we tolerate, breeds. What we refuse to tolerate decreases. Our democratization process has ultimately resulted in increased horrible behavior at the expense of good behavior, which is both not rewarded and persecuted for violating the ideology of the individual arising from The Enlightenment&trade.

Conservatives speak often, but even more in the post-war years with the rise of the New Right, about the need for a cultural revolution. We have had political revolutions, and the end result has been ideological change, but that only goes in one direction, which is more permissiveness. As we see problems become ungovernable, what we are seeing is the end result of those small infractions which were thought to be localized at first, now becoming principle. At that point, nothing can be done. The work-around — the hack to oppose the brain hack of tolerance — can be found in resurrecting the idea that we have standards in common and these principles are more important than what any individual wants at any given time, no matter how much the herd delights in the latest transgression. Of course, that requires culture, and culture requires heritage, which is why the left works so hard to make “racism” taboo, when in fact the impulse behind most racial antipathy is a desire for “birds of a feather to flock together” and our society to have actual unity instead of a chanting mob.

The advantage of cultural revolution is that it can happen at any time and attack from any angle. If we decide that dishonesty should be beyond tolerance, businesses will suffer for their dishonesty (something which has not happened for a long time). If we decide that promiscuity is intolerable, then people will start toeing the line to avoid being excluded. We have the power, not as voters, but as members of a civilization who can agree on these standards. When enough of us agree, bad behaviors are punished by our ostracism of those who engage in them, and good behaviors are rewarded by our favor. This moves us back up the evolutionary scale from “adequate” toward “good.” Government opposes this with its many rules and demands for equality, but this tendency increasingly reveals itself to be a self-serving defense of the riches that can be had through government work. Our political problem, after years of fighting over ideology, boils down to a social one: opposing the inherent social impulse to tolerate “small” infractions, which leads to civilizational breakdown, with a social impulse to raise standards and by so doing, raise our civilization from its own ruins.

Confusing consequentialism with utilitarianism

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Few people recognize just how deeply liberal reprogramming goes. Any term of importance will be subtly altered so its meaning is lost in such a way that suggests the dominant paradigm is in fact correct. Since these alterations occur at a very low level, they go unnoticed and, because most people are generally thoughtless and vapid, get repeated millions of times by “well-intentioned” selfish little beasts.

You can see an example here in the wild from WIRED magazine:

Researchers generally use these scenarios to see whether people hold a) an absolutist or so-called “deontological” moral code or b) a utilitarian or “consequentialist” moral code. In an absolutist code, an act’s morality virtually never depends on context or secondary consequences. A utilitarian code allows that an act’s morality can depend on context and secondary consequences, such as whether taking one life can save two or three or a thousand.

This writer has correctly summarized mainstream opinions on the issue of consequentialism, but if we look at the terms by their meaning, it becomes clear that there is a paradox here. He equates utilitarian and consequentialism, but what do the two mean? In theory they are similar because they are based in results, but with a little sleight-of-hand to keep them crowd-friendly. Utilitarianism means choosing what is “best for the most” but this is assessed, in classic EnlightenmentTM style, by what those people think is best for them.

Consequentialism — in theory — means measuring by results. But in the hands of the Crowd, this becomes utilitarianism, or what most people think they want just as in democracy and consumerism. The definition has literally be reversed from “results” to “intentions.” How clever! How subtle! And yet how completely illogical. It is comic, just as one might expect if rhesus monkeys suddenly discovered language and made themselves a political system.

Under the reign of the Crowd, every term gets redefined to what they want because it makes a better product that way. Results, responsibility, accountability and objectivity? No one wants to buy that. But the idea that if you do what most people will nod at, which generally gives you free rein to deceive them and offer token substitutes for what has been taken from the oblivious herd, will always be popular. Simple, ego-flattering lies never fail to find an audience, but truths remain just as unpopular as ever.

Nobility

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The world of aristocrats, knights and nobles seems so far removed from our current experience. It seems hopelessly ancient, from a time with almost nothing in common with our own, although we have the same surnames and often live in the same towns. While it seems as obvious that this time had higher standards of art and learning as that our present time has better technology, few seem to ask whether there is much we can learn from the past.

Nobility provides both a useful lesson, and something that few understand. It is a type of root intelligence and basis of character that occurs among very few people, and while it correlates with high general intelligence, the two are not the same. We have many people with “talents” in our society, showing expertise at finance or computer programming, even neurosurgery, but that is a localized and specific ability of a narrow range. Nobility is — whether instinct or intelligence or both — a generalized skill with a high level of aptitude in correlating many details simultaneously. It provides approximate knowledge at first, which then becomes a heuristic or exploratory understanding, and by its ability to keep focus on the many parts of the bigger picture as well as the small, can refine itself quite readily. Nobility has no job title and earns no one any money; it simply produces better results over the long-term, usually also of a transcendental nature that increases beauty and existential enjoyment.

Democracy operates through image and not substance, and for that reason, no one of nobility will ever succeed at it. For someone of noble inclination, questions of policy do not isolate well as they always have consequences outside of the immediate “issue.” Further, these rarely boil down to simple and satisfying-sounding solutions like making laws or setting up agencies to enforce. We have tried for centuries to pick leaders by popular vote, which relies on their platform and record, but perhaps we should look deeper …into character and natural abilities. We have nothing to lose but the awkward chains of electing sycophantic sociopaths every two years and then watching them leap on board the kleptocracy bandwagon.

The garden of earthly delights

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Gregor awoke to a cool wind blowing over him. Dew had settled on his skin and he felt a chill from within, mostly related to the tumult in his mind. How had he arrived here? And why could he remember nothing but being here and a few moments from the day before?

He tugged himself under the large fronds of a nearby tropical plant. Animals noises occurred far away, sounding like small creatures. Hunger drove him away from his shelter and he found himself removing large yellow fruits from a nearby tree. They satisfied his hunger, both sweet and starchy, but giving him energy as if he had eaten a meat-based meal. Puzzled, he wandered on.

In one clearing he found a plant on which every other branch was dead and devoid of leaves or twigs. He pulled on one and it came away in his hand. Remembering a long-ago lesson he plugged it into a thick swathe of dry bark and began turning it. As if it were coated like easy strike matches, it burst into flame rapidly. He added more dry wood — it seemed oddly convenient in its scattering nearby — and he soon had a blazing fire.

While the coals smouldered, he wandered among the trees and discovered that this strange place possessed a number of caves, each about the right size for a person or two to hide out or hole up for the night. Some even had natural flues. Cupping coals in a wet leaf, he transferred his fire to one, dumping dry grass and sticks onto the embers to create a roaring blaze. Hungry, he tried another sort of fruit. The same result: sweet like juice, but filling like a meal of meat and potatoes.

He must have drifted off at that point, and slipped into dream. He woke to the sensation of a hand on his shoulder, but could see no one around. Perplexed, he tried to rise, but felt himself forced down. Then strange bright lines appeared across his perspective, and the verdant Eden melted away. He found himself in a chair, holding a pair of headphones with strange spoon-like appendages for his temples.

Two guys in uniform stood on either side of him. “Another one, lost in the loop,” said one. “Come on, fella, we’ve got to get you out of here.”

“Who am I?” he said, bewildered.

The other shrugged. “Sim-amnesia,” he said. “Keep it under your hat, but we get a few cases every month. It’s the interface. It can heat up and scramble you a little bit. Dave will pull your record and figure out who you are.”

And so it was Gregor found himself holding his identity card, reading his file on a computer screen. He was an Actuarial Lifestyle Estimator, it said. He read his home address which seemed oddly numeric, with no street name, and his work location. Then they clapped him on the shoulder and put him in the elevator.

When the bell clanged downstairs he stepped out into the world. There he paused. The street thronged with cars under an unbroken block of skyscraper-buildings forty stories high, each filled with units of equal size for business or dwelling. Every block had a number, and since the buildings filled a block, that designated the units within it. Addresses took the form of three groups of numbers: neighborhood and region, building and unit. He almost fainted when he saw that his unit was numbered in the ten thousands.

Gregor found a public terminal and logged on with skills he could not remember acquiring. There he accessed the People’s Dictionary and saw that the entire planet was covered in blocks like these, all filled with people. Last names had been abolished and people used their work description instead. Education had taken over any other form of qualification, and Gregor realized he had been training since before he could walk for this role. Crime was near non-existent and deviation from the norm impossible, except in the simulators like the one from which he had come. There people could be anyone they wanted to be, forever unique and amazing in their own way.

Once this planet had been wracked by warfare, he read. That had been conquered by equality and managerial science. Now people were assessed only by how far they went in education, which had been adjusted to reward number of hours spent on it instead of natural skills, and everyone earned almost the same amount of money. Each person got a cube at work and a cube to live in, complete with its own air filter, climate control and algal garden to produce food. No one wanted for anything. Peace and prosperity reigned. The average work-week was sixty hours.

A line formed behind him, so Gregor logged off. The day had ended and the sun was setting. He looked up to see the slanted rays of daysend cutting down the avenue, lighting infinite blocks of uncountable buildings, each filled with people acting out their function and thinking of nothing else. A scent came to him, that of a fire in a jungle. Bereft of anything but this moment, he turned and began the long walk to his new home.

Death by a thousand cuts

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Humans respond instinctively to threats. They unconsciously limit themselves to threats they can recognize, like Godzilla. Tiny threats or worse, an accumulation of small disasters, remain invisible and get no attention.

Our society threatens a death by a thousand cuts and we will not recognize it. Each day, people following insane ideas make small changes. They add more rules, take away some of the fun. Then they allow real threats to proliferate.

For example, we are surrounded by toxicity. Car exhaust, fires, literally millions of different products which may give off toxic fumes. Do we ever assess the toxicity of all of this stuff at once? Of course not, as then we would notice that we are mutating ourselves into irrelevance because we exist in a literal toxic soup from uncountable sources.

Similarly, social order chips away with every law, rule and court decision. The government, media and pundits consider each one in isolation. “Well, it’s just a small change…” they say, and yet when we look over recent history we see thousands of these small changes adding up to an alienating society. Boring jobs, long commutes, too many useless options in the aisles, people who are literally insane trying to keep up with it all and still stay “relevant.”

Even looking further, our sense of joy in life has been diminished. What is “good” has changed from doing right and achieving good results to upholding ideological rules no matter how badly things turn out. Martyrdom through solipsism is the new heroism. Kids want to grow up to be like their favorite entertainers, athletes and public figures, but all of these are whores.

The worst part of this process is that it does not directly bring about bad results in all cases, but always makes life less enjoyable and more pointless, which causes the smart to drop out and the idiots to take over. The great success of our society in fact creates its doom.

Antiwork conservatives

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A century ago, humans reveled in a simple proposition: machines would improve efficiency and reduce the amount of time humans would have to spend working. Instead, work has expanded to fill our resources and we work more than ever in less comfortable conditions. What could have caused this complete reversal of expectations, as happens with so many human plans.

The answer appears in the events of 1789. An over-populated lower end to French society, aided by degenerates made into wealthy “intellectuals” by the mercantile wealth of their parents, overthrew their government and murdered hundreds of thousands of people. Ever since that time, governments and individuals have cowered in fear of the terror of the mob.

The mob operates on a simple principle: equality. Mobs united based on the idea that one can be included for simply repeating a slogan, and this requires that all be equally included or doubt fractures the mob. Equality motivates people by making them feel comfortable: do one thing, and be forever accepted and supported.

When humans have inequality, some work less and think more. Their actual work is in keeping their brains optimized to make decisions and then taking time to study and understand the subject matter. A good leader of this sort can save a society millions of man-hours, but they appear unequal to the crowd, who does not recognize what they do as “work.”

As a result, we have done away with any work that is not sold by the pound. Any intellectual work is now enwrapped in layers of regulations, trends, tropes and conventions. It is expected of people that they show their dedication to the People’s Revolution idea of work itself. They do this by working just as much as everyone else if not more. That way they can say, “See? I am a good person. I work as much or more than you. You owe me fair treatment because I am one of you.”

The revolution of the workers created a society of workers. No one can escape. If the job is not enough, more details and paperwork can be added. More products can be thrown into the stream. Government can write more regulations or the courts can generate more requirements. Anything to keep us all working and away from another People’s Revolution, which destroys societies and makes life worse for us all.

Conservatives shy away from anti-work. The essence of “cuck” is to accept nonsense as truth, but it extends from that to a kind of shameful tolerance of insane conditions on a daily basis. From this, conservatives invented what makes them hated, which is a pro-work “just keep your head down and work hard” mentality that makes slaves of us all and also keeps conservatives from addressing the fundamental structural problems with our society. And yet, nothing in conservatism says that we should idealize work for work’s sake. Instead, we should favor whatever makes the best society, and all of us being in offices all the time does not do that.

Antiwork writing generally falls under the leftist wing because leftists want any excuse for socialism — reward before performance — that they can create. Conservatives can incorporate antiwork not as an excuse for socialism, but as a means to withdraw from the state. Spend less time doing nonsense, and more time on the meaningful, such as family, culture, spirituality and self-development. This reduces the importance of the State and the prole-run society it endorses, turning our attention to the more serious issues that invoke conservatism by their very nature.

The veterinarian

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Plump and topped with frizzy red hair, the woman at the counter opines: “It’s just these vets… they barely see my Fluffy for maybe ten minutes, slap down a prescription and send us out to get a follow-up appointment. It’s just money to them.”

The grizzled ex-Marine speaks up from a corner. “The gov-mint has made itself a monopoly. Only its schools give the degrees, only people with the degrees can be vets, so they want lots of money to pay back that investment. Makes ’em greedy.”

A young girl on the edge of womanhood throws in her voice: “You’ve forgotten that large corporations own all of these vet clinics. They set the prices and give the vets efficiency targets. They’re just doing their job.”

In the meantime, thirty-five people have come in with their animals. A middle-aged slender woman with dyed blonde hair speaks: “My husband makes me so mad. He’s out there at his job, or traveling, having excitement and money to spend, while I’m stuck at home taking care of the kids. This dog was their idea, and I don’t even want it, so I’m going to drop it here. I don’t care what he charges me. Let them see how expensive it is and how little I care. I need some time for myself.”

The millennial couple steps up and recites their piece. “We are simply trying to have charming lives. We want our friends to look up to us and see us as morally right, good people who are also a lot of fun. Even more, they need to see us as unique, but we think that starts with seeing us as morally good, because almost everything — but we would never day say everyone — is bad. Our little Fifi ate an extension cord while we were both at work, which is usually a ten hour gap between when we leave and when we come back after work, dinner or shopping, gym or drinking, and commuting. Now we feel guilty. We don’t care what he charges us. If we don’t fix this, we will look terrible to our friends.”

A man with puddled bags under his eyes speaks up from the rear. “I work all week, usually sixty hours. I do this so my family will never have to live near the ghetto. Instead we live in a nice middle class neighborhood. The problem is that I don’t know any of my neighbors. Someone’s dog attacked my cat. I just want the problem solved without taking up my time, because — no one understands this — I have literally 48 hours in the weekend and am so tired I will spend half of them sleeping, and with my remaining time that is not job or other stuff I have to do, I’d like to have a life. My family could care less about my needs. I just want him to take the cat, tell me when to pick it up, and I’ll sign the check, then dump the animal off with the brats and wife.”

Outside, a philosopher looks in through the window. He walks in darkness but is aware of this fact and finds the light appealing at first. Then he sees in an instant the pattern here: the vets are selected by the customers, who do not care what they pay and want convenience and pleasantry over all else, so they gouge them. The customers go back to work and raise their own prices in response. He wonders if any of them have thought for even a single second about how this all will end.

The hipster generation

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Apparently some millennials feel that they are “The Hipster Generation,” and there is some evidence to support this. In particular, many millennials seem to be hipsters, and millennial culture values the type of hipster lifestyle that “bohemian bourgeois” aging Baby Boomers pioneered in the 1980s: a justification of lifestyle by unique, ethical and self-expressive behavior, products and values.

Part of this originates in the fact that millennials were educated by the people that Baby Boomers put into the schools, colleges and career placement offices; they know only the reality that was considered “new and exciting” (by morons) in 1968. Millennials were born thirty years behind because they got such old, moldy and discredited theories preached to them as truth since they were in the womb. They are the spawn of hippies, and since hippies have lost their revolutionary status and become boutique identity scenesters since the hippies took over, it is only natural that the millennials end up as hipsters.

For ease of understanding what hipsters are, we should turn to the AdBusters article that initiated the postmodern understanding of what makes a hipster:

Ever since the Allies bombed the Axis into submission, Western civilization has had a succession of counter-culture movements that have energetically challenged the status quo. Each successive decade of the post-war era has seen it smash social standards, riot and fight to revolutionize every aspect of music, art, government and civil society.

But after punk was plasticized and hip hop lost its impetus for social change, all of the formerly dominant streams of “counter-culture” have merged together. Now, one mutating, trans-Atlantic melting pot of styles, tastes and behavior has come to define the generally indefinable idea of the “Hipster.”

An artificial appropriation of different styles from different eras, the hipster represents the end of Western civilization – a culture lost in the superficiality of its past and unable to create any new meaning. Not only is it unsustainable, it is suicidal. While previous youth movements have challenged the dysfunction and decadence of their elders, today we have the “hipster” – a youth subculture that mirrors the doomed shallowness of mainstream society.

As the title says, hipsters are the dead end of Western civilization. When there are no longer values and goals, we have only the ability to make ourselves look cool and unique. This requires pandering to populism by vigorously affirming the validity and importance of every precious snowflake, which is why hipsters are so PC (at least in public). It also requires the endless chasing of fads and trends so that this person appears to be “in the know.” It also requires dressing up in motley, being random in behavior and preferences, just for the sake of being different than others. In every way, the hipster is comprised of exterior traits designed to communicate with others and compensate for a lack of inner traits; with the hipster, “the medium is the message.”

Such non-people exist only because all inner traits have been abolished. Success in this time depends on conformity to a certification process in propaganda-based education, making the right polite noises about the right topics in conversation, and having enough oddball but admirable activities to have an interesting biography to paste below your CV on job applications. In such a backward approach to life, the inner traits of a human being become justifications for outer appearance, which is more important because social reality and not physical reality predominates. Under social reality, what people think of you is more important than who you are; it is essential to be seen doing the right things, but the quality of those things is secondary to having the right quantities, much in like political correctness there must be certain issues raised in all speech. This environment creates people like hipsters who are 100% external signaling to others, and as a result, have nothing of themselves left inside.

When life peaks early

american_gothic

Liberalism is a pathology. Few will say this, but it is true. While liberals accuse conservatives of having bad motivations, like hating the poor and minorities, liberals never question their own motivations. This is in part because liberals know that they are driven not by thoughts, but by compulsion. They have a compulsive need to ignore the elephant in the room, which is the collapse of Western civilization, and to distract instead with talk about dividing up the loot equally before the end.

This pathology does not even qualify as re-arranging the deck chairs on the Titanic. It resembles passengers on a cruise ship hearing the horrible rending of metal caused by a collision, then breaking into the bar and passing out a bottle everyone so that the party can continue. Why stop? The end is certain, they say, as it always has been thanks to our mortality. We fear death so much we will not avoid its early arrival, or something useful like either patch the hole or launch lifeboats.

Liberals exhibit this pathology unconsciously, like an autonomic response. This is why their hive-mind works as well as it does, because when liberal leaders say the right words the crowd cannot help itself but fall into rage, or pity, and it becomes all they speak of. Like obsessive-compulsives, it rules every minute of their lives until they are able to discharge their worry. That is the root of it: fear, concern, doubt and worry. The liberal has a fragile and narrow conception of life which allows them to continue living in denial of the real problem (collapse). If it is altered, they exist in a state of panic until they can restore the illusion.

When liberals confront a threat to their fragile worldview, they try at first to ignore it. Being oblivious and not noticing are their primary weapons, because they can then argue from themselves: “I don’t see” and “it didn’t bother me” are famous liberal opening lines. If they are not bothered, by reflexive implication, the only people who are must be those who are weaker, dumber or more sensitive. Denial seems like aggressive toughness until you realize it is simply a refusal to engage with the problem, like shell-shock, panic or addiction. If ignoring it does not work, they deflect by saying that another issue is more important. When that fails, they attack the legitimacy of the threat and bury it in theory. After that, they go to their last line of defense, which is to force it to be ignored by making it taboo, much as they have done with ongoing problems like race, crime, drugs, and corruption in the West.

It begs the question: if liberalism is a pathology, what is the pathology of liberals that drew them to it? One explanation that occurs to me is that liberals simply peaked early in life, probably mid-high school. By “peaked” I mean that their understanding of the world and their ability to work with it was at its highest point during that time. For most people of unexceptional ability, their peak is also their standard operating level for the rest of their lives, or at least until senility or television claim them. Much as simpler and dumber people mature faster, they also peak sooner, but do not rise to the heights of the more complicated who require longer extended gestation but then are able to to understand more, do more, and see the world more clearly. This is why the relationship between conservatives and liberals always resembles that of an aged uncle to a young and reckless child: the liberal wants things to be new, and the uncle wants them to be correct. If the uncle and child are the same age, it becomes clear that the child peaked earlier in life and the uncle may not have reached his peak, but will do so from a position of knowledge instead of mere reaction to the world, as most children exist at that level.

If we ranked realism ability from one to ten, we might find that the third world hits a three very early in life and never changes. Almost entirely oblivious to everything around them, they specialize in short term schemes, rapid breeding and other thoughtless acts. Slightly above them are your American liberals, who clearly peak in their sophomore year of high school at about a five and extend that “a little knowledge is a lot dangerous” attitude as they go off into life. To them, there is always a parent who could write a check from infinite funds but won’t because that parent is just a blue meanie, or is obsessed with stuff for which high school kids have no use, like tradition, civilization, religion, philosophy and social order. At the far end are conservatives, who spend most of their childhood, teens, twenties and thirties baffled by the world around them, but start to make sense of it in their 40s when they hit levels seven through ten. Theirs is a complex worldview, and it takes time to knit the many threads together, where the liberal worldview is composed of only a few pieces that snap into place and restrict any further growth.

Those who peak early will always be the most popular because they have ready easy answers from a young age. At the same time, they become increasingly obsolete as they encounter real-life challenges of greater complexity, but rather than admit that they have been living a convenient lie, they conveniently retreat further into their ideology, which has become a justification for the ethic of convenience that plagues their minds and the altruistic pretense they use to pre-detonate any criticism coming their way. A society run by early peakers has nowhere to go but down because it cannot advance its understanding, where a society run by late-peakers is vulnerable because it has few simple and satisfying explanations, almost no pleasant illusions and yet, offers the best long-term hope not just of survival but of having advanced knowledge in all fields.