My project here is to analyze, in the detail required for all necessary understanding, the thought of Curtis Yarvin, who wrote under the pseudonym Mencius Moldbug. Yarvin is the most prominent figure of what has been called the Dark Enlightenment, one thread of modern reactionary thought. My short summary is that he offers mediocre analysis with quite a few flashes of insight. Even so, his thought is mostly worthless, because his program for political change is silly, since it fails to understand both history and human nature, and is ultimately indistinguishable from the program of the Left. Overall I was very disappointed, and this write-up is shorter than I expected when beginning my project, since there is not all that much interesting to talk about.
I stay away from the shouters, such as Rush Limbaugh and Mark Levin. Sure, they’re right in their conclusions, most of the time, but the lack of nuanced thought annoys me. There are plenty of ways to get easily worked up today, without seeking out more that don’t offer a corresponding benefit. Angelo Codevilla is not a shouter, but this is at least a half-shouter book, as shown by that Limbaugh wrote the Introduction. As is the case with most books of conservative woe, it has nothing of substance to offer about how to fix the problems it identifies. Still, it has one interesting insight, and one cautionary lesson. And I am here to offer the solution to the problem Codevilla talks about. It’s not even radical!
Exhaustively documented, and in some ways just exhausting, though at the same time exhilarating, Brad Gregory’s The Unintended Reformation is a towering achievement. It synthesizes centuries of history and multiple avenues of thought to analyze how we arrived at certain negative aspects of modernity. Gregory’s claim is that we got here as the result of the unintended consequences of choices made in response to “major, perceived human problems.” Those choices were, initially, the Reformation’s religious choices, which ran counter to the entire worldview of medieval Christianity. But the Reformation did not solve the problems—it made them worse, in a declining spiral, accelerated and exacerbated by subsequent secularization, itself partially the result of the Reformation. The result is a world in which the ability of humans to find meaning in their lives has been crippled, rather than enhanced. We would, implicitly, be better off with something more like the High Medieval synthesis destroyed by Martin Luther.
Most honest postmortems of Trump’s election are by Democrats focusing on what they missed. Usually, they are either narrow exercises in vote counting or more holistic attempts to understand Trump voters. In the latter group are Joan Williams’s White Working Class and Ken Stern’s Republican Like Me. The common thread in these is discovery, a dawning realization that there are people out there with legitimate, even compelling, reasons to vote for Trump. Republicans, on the other hand, haven’t engaged much in postmortems. They have engaged in recriminations, or a facile triumphalism, but few seem to have analyzed Trump’s election in a focused, professional, way. The Great Revolt fills that gap.
This book was once famous, but was mostly forgotten when Communism died and so-called liberal democracy seemed ascendant. It is increasingly famous again, and relevant, in these days of a new creeping totalitarianism, this time in the West itself. Such timelessness is the signature of a classic work, so my goal today is to explicate Václav Havel’s thought, and to show why its time has come round again.
I think this book is meant as a #NeverTrumper manifesto, an attempt to create intellectual backbone for that wispy band of conservative holdouts, who crouch behind the crenellations in their National Review fastness, wondering why the final assault on them has yet to begin—not realizing it is because everyone has forgotten about them. Strictly speaking, though, I have no idea what the point of this book is, because it’s a jumble of thoughts, anecdotes and superficial facts, strung together with no clear audience and only the most simplistic of analysis. It’s a boneless mess.
Ross Douthat has a job that is, I would guess, either enviable or unpleasant, depending on the day—that of being the only regular conservative contributor to the New York Times. A frequent focus of Douthat’s is that most counter-cultural of doctrines, orthodox Roman Catholicism. If you want to suffer, you need only visit the comments section in the Times for any Douthat column, especially one on Catholicism. Exposing yourself to the firehose of bile and stupidity there will show you what Purgatory will be like, although perhaps Purgatory will be an improvement. Undaunted, Douthat now offers a full-length book on the changes being brought about by Pope Francis.
This book addresses what is, as far as the material comforts of the modern age, the central question of our time—can mankind have it all? The author, Charles Mann, does not answer that question, though I think his answer would be, if forced, “probably yes.” What Mann offers, rather than canned answers, is a refreshingly and relentlessly non-ideological work, comparing two philosophies of human development, embodied in the lives of two men of the twentieth century. The first, Norman Borlaug, engineered the saving of hundreds of millions of lives and won a Nobel Prize. The second, William Vogt, prophesied a global doom whose arrival date has been continuously postponed for fifty years, and then shot himself, whereupon he was forgotten until this book.
When I first started reading this book, which I pulled more or less at random off my shelf, I was a little mystified why I had bought it. I thought, from its title, it would be political philosophy, but instead it was intellectual history, of the last quarter of the twentieth century. The book seemed crisp and dispassionate at first, though it quickly revealed itself as somewhat meandering and biased. After a little research, I realized that in 2012 Age of Fracture had won the Bancroft Prize, awarded to books of American history. Most people probably haven’t heard of the Bancroft Prize, but it is regarded as very prestigious, so I must have bought this book because it was publicized in that context. But when I finished reading it, the more I thought about it, the more I disliked this book.
In the past few years, a variety of liberal academics have adopted a Gorillas in the Mist sensibility when trying to understand conservatives. Like Dian Fossey, they creep, wearing a ghillie suit, through thick and steamy jungles alien to them, hoping to grasp what it is that makes these creatures tick. Sometimes they become fond of these primates, and in their own clumsy way, try to improve their lives by protecting them from threats they appear too dumb to see. Like Fossey, most of them are obsessives with tunnel vision, bound in chains by premises invisible to them. Katherine Cramer, author of The Politics of Resentment, fits right into this model, even if Wisconsin is a long way from Rwanda, and a lot colder. She offers us a book that is half morality play, half sociology study, and all clueless.