Since it became clear during the 2016 election cycle that Conservative Inc no longer had any influence on the Dirt People, there has been an effort to reconstitute a New Right that will fill the void left by the now Old Right. This being the mass media age, one part of that effort is to promote certain online personalities as spokesmen for a particular point of view. You see an example in this debate organized by a site called IM1776, which is “a magazine of cultural and sociopolitical analysis.”
It should be noted that IM1776 is the product of a not-for-profit called The Art & Literature Foundation, which appears to be the brainchild of an Italian guy named Mark Granza, who had his political awakening in 2016. You can read a lengthy interview of him in this English language Hungarian site. For the sake of clarity, IM1776 is financially supported by Claremont. It is always wise to know how someone pays his bills before assessing his political opinions.
That aside, what you see in this back and forth is the same specter that has haunted Western political thought since 1789. That is the specter of ideology. Both men are in their own way ideologues. They have an image of how society ought to be organized based on how they think men ought to act toward one another. While their ideal society is something of an end point, it is, in fact, the starting point for them. In other words, they begin with the end in mind.
For Curtis Yarvin, the end is a form of monarchy not because he thinks it is the best in the abstract sense of the best society, but that only through an absolute ruler can the things he likes about Western society be defended from the dark forces that seek to unsettle our cultural norms. Rufo, on the other hand, is a natural rights republican, who thinks the ideal society is based in individual rights. It is only through reaffirming our natural rights that we can restore the republic.
While there is a lot of overlap between what both see as the ideal society, they clearly have different visions for how to achieve it. Yarvin thinks we have to wait for the great man to emerge and topple the present order. Alternatively, the present orders collapses, and a great man emerges. Rufo thinks the way forward is to nibble away at the civil rights order by attacking it fruits. His current project is to hold the diversity hires in the academy to the alleged standards of the academy.
For most people this sounds logical. You start every project with the end in mind and you see that is the Yarvin – Rufo debate. In fact, that is the primary appeal of both Chris Rufo and Curtis Yarvin. They hold up this image of a possible future and if you like what you see, you support their program. This has been how political debate has been framed in the West since the French Revolution. You are presented with two images of the future and asked to pick one of them.
The problem with this, the reason that ideology must always fail, is that it never considers if the end is possible or even plausible. This is not because the ideologue is incapable of doubting the ideology. It is because ideology must always rest on the assumption that all societies are intentional societies. What we see is the product of human labor, therefore the goodness or badness of society reflects the goodness or badness of the people who made it.
Good people not only follow a certain code, but they must constitute the telos of the society of which they are a part. No ideology ever concludes that the ideologue must disengage with society, other than if it helps him engage with fellow ideologues in plotting to overthrow the present order. Ideology assumes you must be engage in the project of moving society toward the desired end. Otherwise, you are assumed to be working against those who are doing so.
To think that society is anything other than the fruit of human labor would be a nullification of ideology. If society is the product or random chance, for example, then what we ought to do to improve society is meaningless. It makes no difference what we think we ought to do, as the result is just a random walk. If what we see is the best we can muster from the material at hand, then the ideal, what we ought to seek, is actually a hindrance to creating a harmonious society.
As an aside, this explains the rejection of biological reality. The popularity of the trans business is one way of denying biological reality and the limits it must place on what is possible for human society. The New Right rejects biology as it undermines their claims about the nature of man. As soon as you accept biological reality, most arguments about how we ought to live become superstition. You are left with the question of what can we do with the material at hand.
Another thing you see with all of the participants in the New Right project is that none of them are looking forward in the sense that some novel vision of the future is leading them to question their own assumptions of the past. Their prize is something like what the French philosopher Jacques Derrida called hauntology. The New Right is sentimental for a promised future that never materialized. It is why they focus so much on the “wrong turns” of the past.
What all this leads to is the fact that we are seeing the end of ideology. It is easy to forget, but ideology is a relatively novel thing in the history of man. The Franks did not have a governing ideology. The Greeks were not ideologues. Rameses did not govern with a vision of the future in mind. For all of human history, how we ought to organize society was a practical question, not a moral one. Ideology is an invention of Western man, the weeds that grew out of the rubble of the Thirty Years War.
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