Most men grow out of libertarianism, if they were ever so foolish, by their mid-20’s. It is at that age when you have enough experience in the world to see the foolishness of it. It takes longer for the young Progressive male to wake up because of the cultural reinforcements all around us. We live in lands controlled by the Cult of Modern Liberalism. To be something other than a Progressive tests the mind on a daily basis.

I’m fond of pointing out that liberalism and libertarianism are two sides of the same coin. People find that assertion bizarre, but both are utopian and both start with a hatred of humanity. That is the heart of materialism, after all. Materialism places efficency at the top of the moral hierarchy and people somewhere further down. The main difference between the faiths is the the liberal hates all men equally, while the libertarian simply detests the unfit.

This is on full display in this column by Kevin Williamson. The style is familiar where the curdled hatred of humanity is couched in an ad hoc critique of the bogeymen that haunt the dreams of reactionaries and libertarians alike. There’s also the standard layer of free market frosting about the glories of free trade and the free movement of people. It’s the part we’re supposed to notice, rather than the sadistic misanthropy at the core of the article.

Phillips, Inc., in the end decided it had no need for Phillips, Texas, and the town was scrubbed right off the map. The local homeowners owned their houses but not the land they sat on, which belonged to the company. (These sorts of arrangements were, and are, more common than you’d think, as in the case of the many Californians in the Coachella Valley who own their houses but lease their land from the Agua Caliente band of Cahuilla Indians.) Many of the residents of Phillips were uneager to be evicted from their homes, and they sued the company with the help of the famously theatrical Texas trial lawyer Racehorse Haynes, who informed the good people of Phillips: “They might whup us fair and square, but they better bring lunch.” Lunch was served, and Phillips is just gone.
It was the right thing to do. Some towns are better off dead.

That’s always been the truth at the heart of libertarianism, as well as the various implementations of Rousseau’s monstrous ideas. Libertarians have always imagined themselves as trapped with a bunch of fat lazy takers. Lacking the courage to confront the slackers themselves, they seek a system that will do the dirty work for them. Liberals have this same view. They see themselves as the saints of a fallen world and their system will take care of all those sinners.

Way back in the olden thymes, Whittaker Chambers unriddled this connection in his review of Ayn Rand.

Systems of philosophic materialism, so long as they merely circle outside this world’s atmosphere, matter little to most of us. The trouble is that they keep coming down to earth. It is when a system of materialist ideas presumes to give positive answers to real problems of our real life that mischief starts. In a age like ours, in which a highly complex technological society is everywhere in a high state of instability, such answers however philosophic, translate quickly into political realities. And in the degree to which problems of complexity and instability are most bewildering to masses of men, a temptation sets in to let some species of Big Brother solve and supervise them.

The liberal and the libertarian look at the messy arrangements of mankind and wish to clean the slate and start anew, because to work through the current arrangements is dirty and time consuming. One does not seek to alter the current arrangements out of a love or respect for the current arrangements. All utopians first aim to destroy and that is done best with a passion, which can only arise from contempt.

That’s what bleeds from Kevin Williamson’s writing. He looks at the “losers” in America with contempt. Some towns are better off dead. My guess is he thought that was a cheeky line, as he tends to the adolescent, but maybe he did think much about it. As Chambers noticed, libertarians are not full of introspection.

Nor has the author, apparently, brooded on the degree to which, in a wicked world, a materialism of the Right and a materialism of the Left, first surprisingly resemble, then in action tend to blend each with each, because, while differing at the top in avowed purposed, and possibly in conflict there, at bottom they are much the same thing. The embarrassing similarities between Hitler’s National Socialism and Stalin’s brand of Communism are familiar. For the world, as seen in materialist view from the Left. The question becomes chiefly: who is to run that world in whose interests, or perhaps, at best, who can run it more efficiently?

That last line sounds remarkably like Lenin’s adage, “who, whom?”