What do Communism, Nazism, and liberal democracy have in common? It’s the tendency to deify the system of government and turn it into an object of worship. The system is not simply a means to an end or a pragmatic choice, taking due cognizance of its merits and demerits. It is an ideological presupposition and an intrinsic moral good.
This undue reverence was recently demonstrated on November 3rd when President Joe Biden tweeted:
“Democracy is more than a form of government. It’s a way of being. A way of seeing the world. A way that defines who we are, what we believe, and why we do what we do. Democracy is simply that fundamental.”
It’s difficult to dismiss the quasi-spiritual overtones of what effectively functions as a profession of faith, in much the same way a Catholic would profess the Nicene Creed during each mass. There are two things to take home here.
Firstly, man’s innate religious impulse will be satisfied, in one way or another. It is delightfully ironic that a product of the Enlightenment — liberal democracy — has laid bare one of its fundamental errors. True political neutrality, in the sense of being untethered to any collective belief system, is impossible. A system can reject God, and even the supernatural altogether, and still function as a religion. This was particularly true of Soviet Communism, where there was scarcely anything which the regime’s ideology wasn’t woven into.
Secondly, why are these professions becoming more frequent and fervent? Is it because they feel that the system is on the verge of collapse and that they might soon have to abandon any pretence of being democratic? This isn’t happening because of some neo-fascist uprising, as the neo-liberal establishment would have you believe. For a democracy to function, the ideological differences between the parties must be circumscribed by a common cultural and moral framework that transcends politics. Remove that, and you have chaos. The losing minority would never submit to the majority because the winning party is seen as an affront to their values. Moreover, how is any common framework possible if democracy — at least in its liberal form — fosters adversity between citizens and conditions people to view everything through a partisan lens?
Liberal democracy rejects such constraints. In the United States, this has resulted in a situation where no side is willing to accept defeat without contest. Donald Trump is infamous for refusing to concede the 2020 election to this day, but scant attention is given to the Democrats’ less-than-graceful concession in 2016 and their role in the now discredited “Russian collusion” narrative. Furthermore, rioting, and political violence have also become so commonplace, that shops in Washington DC and elsewhere were boarded up just days before the previous presidential election. Across the pond, a healthy democracy is also impossible in Ukraine, at least within its current borders, because its pro-Russian citizens in the East would never accept a pro-Western government, and vice versa. Their identities and aspirations are simply too incongruous for a single political system to support.
Appeals to “our democracy” and the imminent dangers to it are increasingly employed by politicians to discredit upstart rivals, particularly ones who dissent from the neo-liberal world order. Is this just a rhetorical tool, or does it reveal something about the way they view their political opponents? In a literal and objective sense, it would be hard to apply this to anyone, as despite the cacophony of left-wing doomsaying following a conservative victory, or even the possibility of victory, anywhere in the world, Adolf Hitler has yet to be reincarnated in any shape or form. So what do they mean by “our democracy”? Potentially, it means that only like-minded people, or people with whom they can reconcile their differences, can be valid participants in “their” democracy because it’s contrary to human nature to bargain with something perceived as being evil or immoral.
If democracy collapses in the West, it’s because we have removed Christianity from the equation and appointed the state or party as the arbiter of moral truth. Christians should not submit to neo-liberal dogmas about the role of religion in politics, but unflinchingly proclaim their faith as a source of inspiration and an antidote to the tumultuous future ahead. The wisdom of Pope St John Paul II comes to mind:
“Democracy cannot be idolized to the point of making it a substitute for morality or a panacea for immorality. Fundamentally, democracy is a ‘system’ and as such is a means and not an end. Its ‘moral’ value is not automatic, but depends on conformity to the moral law to which it, like every other form of human behaviour, must be subject: in other words, its morality depends on the morality of the ends which it pursues and of the means which it employs.”
— Evangelium Vitae, 25 March 1995.
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The possible booster/lockdown trade-off
At the time of writing, the UK is facing a sharp rise in cases of the novel Omicron variant. As a result, after a relatively normal summer and autumn, the government has now enacted ‘Plan B’, a series of non-pharmaceutical interventions (NPIs) including mandated mask wearing as well as work-from-home and vaccine passport recommendations, all intended to slow the virus’ spread. Further, despite having previously denied having any intention of doing so, it now appears to be floating the possibility of a third national lockdown or lockdown lite, limiting indoor dining (in winter…) and socialising. Amidst this, the government’s messaging continues to be that Omicron’s defeat lies in widespread uptake of the covid vaccine’s booster dose, which is not really surprising as we had previously been warned that the emergence of new variants would likely require cycles of booster jabs. This may not seem like terribly controversial advice in a country like the UK where, up until now, vaccine acceptance has been high. However, it is naïve to assume that all those who accept the jab do so for the same reasons. And, by that token, short-sighted not to consider the negative impact that another lockdown (or indeed the mere threat of one) could have on future levels of vaccine acceptance amongst some.
Given the toxicity of vaccine discussions (consider, the boogieman figure of the antivaxxer as the epitome of wilful ignorance and callousness, even before covid), the vaccine-hesitant report being unlikely to share their reservations with vaccine-acceptant peers for fear of encountering derision or scorn. As a result, vaccine accepters seldom have to engage with anything other than a David Icke-esque caricature of vaccine hesitancy. This obscures how, far from belonging to separate realms of ‘reason and science’ and ‘irrationality and conspiracy’, vaccine attitudes exist on the same spectrum, tipped by out-and-out refusal and full acceptance, and filled in by a gamut of vaccine hesitancies. Similarly, the binary outcomes of a vaccine decision (either you get jabbed or you don’t) obscure how people with different degrees of hesitancy will opt to receive covid vaccine but, given their differing stances, may respond differently to future policy changes regarding boosters and lockdowns.
Through a study based on a series of online surveys March 15th and April 22nd, 2021, academics from Swansea University identified at least two sorts of attitude amongst accepters of the covid vaccination. Being vaccine-accepters, both had received at least one dose of a covid vaccination or indicated their intentions to do so when it was offered to them.
However, whereas ‘full-accepters’ experienced few qualms about their decision to get jabbed, often just seeing it as an extension of a well-established social-norm, ‘accept-but-unsure’ accepters were more ambivalent, thus flirting with vaccine hesitancy. Though they did accept a jab (or said they would when it came to it), they did so with some concerns about its safety and effectiveness.
In explaining their eventual decision to accept the vaccine, they emphasised a trust in science (“I was a bit suspicious… but the science today compared to years ago is outstanding isn’t it?”) and sense that, whatever their reservations, the vaccine was in some way necessary to allow for a return to ‘normality’. Vaccination was seen as “the only way forwards, to get on with our lives”. Anecdotally, I find that this certainly chimes with my experience of social media last spring when Twitter was briefly aflood with clips of fully vaccinated Israelis rediscovering the pleasures of legal public-gatherings and indoor dining, and promising a happier, freer summer than the last. More academically, surveys carried out by the ONS this
September found that 65% of previously hesitant accepters gave a desire for restrictions to ease and life to return to normal as one of their motivations for getting jabbed (interestingly, only 21% gave potential vaccine passports as one of theirs but this is another story).
Importantly, this recognition of the vaccine’s necessary role in our return to normality often involved a recognition that this was not a ‘one off’, that is, that there would in all likelihood be cycles of boosters in response to novel variants of the virus. It was largely recognised that as these emerged, we would need to continue receiving jabs to protect normal life and stave off life-destroying NPIs like lockdown.
This means that for some accepters, vaccine acceptance is a trade-off between some degree of hesitancy and a desire to see normal life resume. They got jabbed (and accepted that they would need to do so again in the future) on the understanding that this guaranteed their ability to live as before. As a result, the UK government’s re-threatening of this ability each time crisis looms may start to gnaw at these people’s levels of vaccine acceptance. If each time numbers climb my being vaccinated is not enough to protect normality from threat, the accept-but-unsure accepter might think, why should I swallow my hesitations and continue to accept the jabs? Though there are surely those who (for whatever reasons) will accept round after round of booster as necessary, even as authority continues threaten their civil society and flourishing, I think that it would be naïve to assume that this will be the case of all those who accepted the first, second and even third jab.
I do not know what the scale of this problem is, the quantitative research into various types of vaccine acceptance in the UK seems somewhat limited. However, if we are to trust government’s claim that the already limited numbers of unvaccinated people pose a significant threat to public health, whilst also seeing how they are unlikely to respond positively to coercive measures like vaccine passports, I do not see how adding to their future numbers would not be, on the government’s own terms, damaging to the effort against covid. Resorting once more to anecdote, over the last fortnight or so, I have heard more than one (generally young) person express their grumpiness at having to accept a third, and potentially fourth, jab given the limited risk the virus poses to them and the disruptions the fresh barrage of NPIs has caused in their lives. However minor this problem turns out to be, the government needs to consider the impact that their continued treatment of normality as a privilege could have on some people’s future vaccine acceptance.
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The Effects of Fatherlessness on Society
Since the 1960’s, the number of children growing up with single mothers has increased exponentially. In the UK in 2020, almost 50% of children were born to an unmarried mother (Statista, 2022), and yet while there has been some political attention given to the topic (such as the creation of the Child Support Agency in 1993), there has been little social discourse about the effects on children, and on wider society.
There has been increasing evidence that there are, as one can intuitively know, detrimental effects to growing up without a father. 63% of youth suicides are from fatherless homes, as are 90% of all homeless and runaway children. For boys, the lack of a positive male role model has been shown to lead to a propensity towards violence and even rape, and for girls, the lack of a father figure is linked to sexual promiscuity, substance abuse, and anxiety.
While most in the mainstream would like to pretend that they do not know this, this has been public information (if not intuitively obvious) for 20 years. Lots of politicians (particularly in the US) have paid lip service to the importance of fathers, but none are willing to confront the two root causes of their absence: feminism and welfare.
While believing in equality under the law, equal citizenship, and equal value are all good things, the nobel aims of early feminists have been grossly perverted by corporate feminists, who in tun have been cheered on by male capitalists. Given that women generally choose lower-paying jobs, work fewer hours, and are generally less economically productive than men; it only makes sense for those interested in extracting the greatest possible amount of labour from the populace lead women to believe that the way to have the highest value is to devote as much time as possible to work outside the home.
Given that most high-status jobs have been dominated by men for most of Western history, it was no surprise when women started emulating male habits in other areas of life, such as dress, interests, and general demeanour. In a culture which says that the highest-value women are those who are the most like men, there is no place for fathers as the culture believes that the mothers ‘can have and do it all’.
However, only very well-educated, highly-paid employees of either sex can support a family alone in the era of the dual-career family. This led the politicians of the mid-20th century to create the other demon which we must reckon with if we want to restore familial harmony in our homes.
Academic research from Griffiths (2017) has shown that the modern system of British welfare encourages mothers to live alone. Some embrace this path of singleness, while others defraud the system by not reporting to the DWP that they have a ‘partner’ resident. Either way, research has clearly shown that modern welfare places the ‘couple penalty’ on poor couples who want to work hard and raise their children with proper parental influences. The feminist reading of this is that by examining people as ‘households’ rather than individuals, women are disenfranchised. Another way of looking at it is to prevent needless overpayment to those out of work. By financially penalising marriage, the state has weakened family bonds to such an extent that, despite the stated desires of those involved, the daily wear of life will cause them to break under slight pressure.
Most people would agree that those who become single mothers through widowhood, abandonment, or to escape abuse should be supported, but it does not follow that to do this we need a welfare system which incentivises bad behaviour among men. While there are a malevolent few, most men will not sit by at the thought of their children suffering poverty, whatever issues may exist between former couples. In light of this perspective, having a welfare system which is generous to single mothers incentivises father absence, as a man can move on in the knowledge that his ‘baby mama’ will be taken care of.
Multigenerational father absence is most prominent among black people in the US, so it is only fitting that the long-term societal effects of fatherlessness can be best understood through examining this group. With single motherhood rates of 72%, here fatherlessness is very much the norm. Despite calls from prominent black figures such as Dr Natalie Carroll for her patients to ‘Marry Your Baby Daddy’, because so many in this community have no happily-married role models to compare themselves to, the damage of fatherlessness seems to go unnoticed. Low educational achievement means that (in general) black men do not make desirable husbands, and the better option for women is to marry the government: which provides a steady paycheck, a house, food, and healthcare. High imprisonment rates among black men means that separation from children is long-term and sometimes irreversible. Given that fatherless girls are more likely to be promiscuous, and fatherless boys are more likely to be violent, the cycle continues with no obvious way out other than a major cultural change that sees the value of the nuclear family.
To sum up, the state-sponsored destruction of the family is a threat to us all. Mothers are extremely valuable in their role as carers, but fathers have an equally important role in providing not just funds, but structure and discipline to a household. Given other trends towards an unstructured lifestyle such as ‘flexible’ working, lax divorce laws, and portfolio careers over the stability of jobs for life, the youth of today are crying out for structure; which means that we are crying out for fathers.
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Victims, Aren’t We All?
Following Donald Trump’s recent announcement concerning returning to Butler, Pennsylvania just over a month after an assassination attempt was made on his life there, there are many things to reflect on.
One of them is one of the few bright spots from the fallout of that event: that being much of the left finally getting a taste of their own medicine for once when it came to cancel culture. Many of those who attempted to downplay and mock the horror, alongside those who expressed disappointment that the would-be killer didn’t hit his target, felt the full wrath of the Frankenstein’s monster they had developed for decades. The parody band Tenacious D and streamer Destiny were the biggest casualties of this, all the while many others were targeted also, from school administrators and Home Depot employees, with the popular X account LibsofTikTok being the witchfinder general on that end.
Despite such an atmosphere and such scalps, many objected to such behaviour, out of some well-intentioned (if ultimately misguided) commitment to principle against cancel culture as a whole. As expected, many centrist commentators (like Triggernomtrey’s Konstantin Kisin and satirist Andrew Doyle) echoed this point, but more surprising were prominent right-wing accounts, often seen as ‘dissidents’ of the movement, the sort of type expected to appear on Alex Kaschuta’s Subversive podcast.
In particular, anon X accounts, like Peachy Keegan and Posts by Feds came to the defence of those being cancelled, especially when it came to the aforementioned Home Depot employee, who they felt didn’t deserve such vitriol.
All of these are undoubtedly pleasant and well-meaning sentiments, and not without some legitimacy. Indeed, the right shouldn’t perhaps get too carried away with such attitudes when the wind blows in our direction – as Nietzsche once noted, ‘Beware that, when fighting monsters, you yourself do not become a monster… for when you gaze long into the abyss. The abyss gazes also into you.’
Despite this, I can’t help but feel that such attitude overall is not the best for this moment or any like it when we can finally use these tools against the left.
Firstly, it is true that every society has boundaries on what is acceptable and what isn’t. As far as not wanting a political opponent dead goes – especially just after an assassination attempt – that is perhaps a pretty good standard for what isn’t acceptable in a free society to advocate for, all the while being a pretty low bar to meet in a democratic society.
Add to that how politically volatile much of the United States is in right now, any attempt to raise the temperature in such a way to make the tinderbox more likely to explode is beyond reckless and reprehensible. Wanting to stem and cull those who attempt to do so, whether they be well-known celebs or simple custodians, is something perfectly legitimate and sensible to want to do.
This is especially true in Trump’s case. This is a man who has already had much vilification against him to the point whereby his possible death seemed to be something much of the mainstream was happy to egg on, including the several calls for his murder by celebrities, and the Beeb going as far as to air a documentary sympathetic to a previous attempted Trump assassin in Michael Sandford (therefore, the swift backlash to maintaining that atmosphere is an improvement from years past). Given that, alongside the increased political violence against the right across the West (including the attempt against former Slovakian PM Robert Fico), any attempt to further normalise such attitudes is definitely not good for any body politic, let alone the divisive one we have now.
Secondly, the left has cancelled several people on the right for far less over the years, and no-one was safe from that. One many lament Tenacious D being dropped from their talent agency but joking about the assassin missing Trump is objectively far worse than what Winston Marshall did to be chased out his own band Mumford and Sons or what Morrissey did to be effectively shunned by much of the music world that once adored him. Their crimes? The former praised Andy Ngo’s book Unmasked: Inside Antifa’s Radical Plan to Destroy Democracy while the latter supported unpopular political parties and criticised much of the UK political class.
Many fans of Destiny may be irritated that he can no longer be monetised on several platforms, but that is nothing compared to YouTuber Felix Kjellberg (better known by his ‘PewDiePie’ alias) being fired from his Maker Studios agency after a smear campaign by the Wall Street Journal to portray him (falsely) as antisemitic over edgy jokes, let alone the lawfare against YouTubers Mark ‘Count Dankula’ Meechan and 6oodFella over similar social media edgy jokes.
One may feel sorry for the Home Depot cashier, but many other custodians were thrown under the bus to little attention. Take Brian Leach, a disabled Asda worker who was fired for sharing a Billy Connelly joke seen as ‘anti-Islamic’ by colleagues. Or Beverly Lockwood, a woman fired from Arc Engineers for being a member of dissident political organisations. Or Gillian Phillips, a children’s author fired from HarperCollins for supporting J. K. Rowling and had to retrain as an HGV driver to make ends meet. Or William Kelly, a Virginian police officer, who was fired for financially supporting Kyle Rittenhouse in his 2021 trial. And the worst part is that this is by no means exhaustive, with these links providing more comprehensive lists to that regard.
That leads me to my final point. We are in a culture war. One side is taking it very seriously, using their power and influence to silence those it doesn’t like for banal reasons – the recent culling of the anti-mass immigration website VDare by lawfare is a good example of this. If the other side isn’t willing to fight back in a similar matter because of some so-called principle, it will not win and doesn’t deserve to.
I for one would love nothing more than a return to the idea of having an equilibrium with the left about not cancelling anyone. For that to work however, there must be one in the first place – something impossible when one side is hopelessly unbalanced. Until the right can wield some scalps and cancel its opponents on its own reasonable terms – such as not wanting the death of a much-maligned political enemy – then there is nothing to be gained from being high and mighty while accomplishing precisely diddly squat, an albatross the right has borne around our necks for far too long. The equilibrium can only emerge once we win, and the left has to agree to our terms of peace.
So do not weep for those on the left who are cancelled. At best pity them, but no more. In fact, I would suggest this: when they happily laugh and wallow in glee as VDare is shut down or they grin as the recent wave of rioters in Britain are jailed for holding sticks or naughty social media posts, revel in similar behaviour when the shoe is on the other foot, whether it be against the unemployed Home Depot colleague or in support of the hefty sentences for the midwit extremists of Just Stop Oil they are so in dismay of.
Until there is victory, there can be no honour. While we wait, we might as well take advantage for when the roles are reversed as best we can, to hopefully end this once and for all. Or to quote the villainous Derrick Lynch from Namco’s Crisis Zone arcade game: ‘So you will understand and fear, your own foolish mistakes’.
