From an aesthetic, or mannerism perspective, gentlemen had indeed almost entirely perished from the Isles. But the idea that no one should be seen confronting anyone, and a stiff upper lip must be kept at all times had passed onto generations after generations well and intact. But does a combination of that and an increasingly restrictive legal system means nothing can ever be done to rescue Great Britain from its managed decline?
Not really. But the struggle needs to start small, tiny first steps to ease everyone out of the mindset of being a ‘gentleman’.
Unfortunately, if you started pushing over idle motorcycles on your local taxi ranks and smashing windows on your local ‘souvenir shop’, you won’t last long until your own people (yes, your own people) will start reporting you to the KGB (Komitet-Gosudarstvennoy-Bezopasnosti Great Britain), and the government WILL be on your opposition’s side.
What you need to do what some may call a ‘petty nuisance’, completely within the boundaries of law. Or rather, practicing your rights to its maximum, and making the ENEMY’s life harder – cross a zebra crossing just as a Deliveroo rider or a matte-black tinted-window Range Rover arrives so they will have to stop, if they don’t, make them, it is YOUR right! There are much more ways to do this, the sky really is the limit.
Be an active petty nuisance to your enemy, this is your last resistance to those who are invading your life. It may sound humble, perhaps futile, but it keeps the spirit of resistance awake, reminds you that this is still an active struggle, it kills the gentlemanly mindset to give in, to compromise, it keeps a little bit of that fire alive. You will find yourself fighting back more and more as you become more and more comfortable with it. And eventually, perhaps hoping, you will find yourself winning, in this petit crusade, fought with petty nuisance.
This is an excerpt from “Nuclear”.
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Fact and Fortune: A Note on The Particular
Writing this article makes me feel guilty. Like a manic scientist hunched over a microscope, I am hunched over a keyboard, conducting research into pinpointing the unpinpointable. For decades, conservatives have disapprovingly commented on the widespread adoption of once-alternative socially liberal concepts and arrangements, lamenting the desacralization and deprivileging of more “traditional” outlooks. This is very much in step with classic political dynamics: Liberals will tell you “Yes”, Leftists will tell you “Yes, and more!”, and a conservative will tell you “No”. Whilst I generally agree with such disapproving commentary, I will not be contributing to it. Instead, I shall be addressing that which animates the conservative’s disapproval; stating what love is, rather than what is not, all while resisting its substitution with other concepts (pleasure, happiness, etc.) as has been done before. Consequently, I hope to form a fragment of a “moral-social vision” to which a conservative can forcefully say: “Yes”. Moreover, it should be prefaced that I do not care for contemporary fads, such as “making sense”.
Underpinning all human relationships lies an implicit and relative distinction between what is familiar and strange. Courtesy of the innate biological, geographical, and psychological limits of (for lack of a better term) the self, from birth to death most of humanity is a stranger; their existence is affirmed without personal interaction and their initial relation to the self is ambiguous. As proximity to the self transforms, so does the nature of the relationship – strangeness gradually fades away and familiarity increasingly emerges. However, whilst technically specific, the self is a mosaic; it is downstream from various approximations which give identity and demand obligation: the family, the local community, and the nation, all exist as approximations to what is familiar, stretching out towards the stranger.
In the most irremovable fundamental and primordial sense, the family and the self are the same, thus describing the family as a realm of the self, as opposed to what the self is, does not make sense. As such, the first approximation which exists beyond the self, the one more intimate and more familiar than the much wider community, as if it was Venus slotted between Mercury and Earth, is that of the Particular.
The Individual and The Particular are not totally distinct. Whilst technically different, a Particular cannot deny its necessary origins as an Individual, that is to say: certain residual characteristics of an Individual will remain within the Particular even when an Individual becomes Particular. The key commonality between the Individual and the Particular is that both are necessarily unique and singular; they both refer to one. The fundamental difference between the Individual and the Particular is therefore twofold: the nature of [the] reference, and the nature of [the] one.
The Individual One is strictly numerical, it concerns isolated quantity amid implied greater quantity. Conversely, The Particular One is non-quantifiable. It is not perceived mathematically, but in a qualitative and subjective manner; the self-realised reality that there can be no concept of greater quantity when concerned with the existence of something radically specific. However, bound up in the nature of [the] One is how it is referred to. Unlike the Individual, the Particular is realised by a person; it emerges, rising above individualised mass. In this regard, whilst the Individual is an impersonal concept, the Particular is deeply personal.
Facts are the unbending exoskeleton of reality. Hardly negative, they are nevertheless mere matters of being, they are acknowledged by all for the sake of all; they are granted and therefore taken for granted. On the other hand, Fortunes emerge from an incomprehensible conglomerate of probabilities. More than simply being, the total feasibility of Fortune’s non-existence gives it subjective value; to exist as it does makes it remarkable, as if it were a roaring fire in a field of snow. As such, the “impersonally perceived quantifiable” Individual constitutes an existential Fact, whilst the “personally perceived non-quantifiable” Particular constitutes an existential Fortune.
Like every conceivable Fortune, it is discovered through action. Ways colliding through distinct affirmations of life as part of civilised existence, the Particular incrementally emerges into view. The glamourous unthinking of the animal, lurking beneath such civilised folk, smoothens rough edges into idiosyncrasies. It is only during this way-splicing journey that one is eventually obstructed by the wretched bluntness of Fact. The Particular is particular. Made radically specific by intersections of time and space, The Particular is temporary. Mortality, granted and therefore taken for granted, is never acknowledged for its wretchedness until compared to the shining novelty of Fortune. Icarus, made ecstatic by the heights to which his wings could take him, is blighted by the unmissable sun and is reacquainted with reality. Realisation of temporality is the highest realisation of the Particular and thus the undoing of the Self’s tranquillity. It is because of this that all love is bittersweet. A volatile spirit, it wrestles to be total, to be free of its own contradictions; it is humanity’s purest extremity.
Unfortunately, contemporary notions of love have come to be dominated by material transaction, in which material things are exchanged for something in return all while being divorced from direction, tailored only to generalised individual mass rather than the Particular, Regardless of whether material transaction is a consciously cynical effort or just well-meaning naivete, it should be considered a perversion of the material’s true role of expression: the act of turning the immaterial into something material, internal motion into an external display. Even if both are in want, the former deals in expectations whilst the latter deals in hope. Consequently, given the ritualistic importance, just as one who wants to receive must be prepared to give, where one does not wish to give, one must refuse.
Far from pedanticism, there must be immovable details, actions, and sentiments which are confined to the realm of The Particular. If it lacks these, there is no such thing as a distinct romantic approximation; the Particular would cease to be particular at all. Hence why a private realm, knitted together by a veneer of secrecy and the consequent warding off transgressions is not only required, but the very essence of love. The contradiction of this private realm is that it can only be fully secured through public recognition; signifying that there are boundaries which those inside and outside cannot bend if the realm is to exist at all. It is the inability to reconcile this private realm with the world that lies beyond, especially the family and community, that produces the Romeo and Juliet tragedies we all intuitively understand.
At bottom level, these perversions stem from having been confronted by temporality which afflicts us all. Like madmen, they hurry to evade the inevitable. Impending fates, they make frenzied decisions, no sober consideration of what would do them better. Attempting to hoard the whole of humanity in your heart, being subject to the neurotic clamouring for more, made unawares that all will have so much less; you less of them, and them less of you. Just as a nation that attempts to contain the world within its borders does not enrich itself, and consequently makes a world in which the nation no longer exists.
Nobody makes a conscious decision to love, they simply do (on its own, it is Fact which precedes the Fortune of the Particular). It is those deluded folks who choose to act against love that engage in a conscious decision. Like building a dam to obstruct a coursing stream, it is a crude denial of motion. It is because of this motion that the emergence of the Particular cannot be reduced to a meticulous list of preferences. The mechanised procedure of romance has been attacked as a neutralising reconfiguration of love, implying it to be an organic development instead – which it is. If an organic something has stagnated it is either dead or on the verge of death – making compatibility the project, rather than the immediate gratification of love. Just as a flower’s idea of itself animates the contortions of its growth, giving clear form to lofty substance, the idea of two-minded unity is the grand project to which love draws its form and loyally commits its efforts. Unlike the machine which facilitates fleeting relations and heavy-handed intimacy, the Becoming force of love, that which sought to forge beyond the self and in the direction of the Particular, if found to be requited by life’s chances, necessarily reorients itself to go beyond life itself.
The afterlife exists as a Fact. Calling this afterlife “death” makes no difference. There are two certainties: our certain uncertainty of the exact nature of the afterlife and our absolute certainty of our heading there. Whether it’s the minds of men, eternal darkness, or literal new life, it matters not; there is a flipside to this state which gives this life so much meaning. The totality of the Particular and the fullness of heart it provides, ever-driving the two-minded unity, ushers the secret realm into existence, giving us a place not only within explicit life, but within implicit afterlife. Two radically specific souls, becoming one radically specific unit, find themselves undivided by death.
The first approximation, the most intimate and warmest flame, with correspondence to be earnestly followed up or to be dutifully waited on, mends the disjointed nature of life and afterlife. By forging a chain that can never be broken, mere existence is transformed into terrain traversing adventure. The ability to stare into the reaper’s eyes as if they were the eyes of the Particular; that is the essence of love. Never will the strange feel so familiar.
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Britain needs some Thai adverts
Messages are important, and advertising is vital in conveying messages. I do not wish to dwell on the history of such activities, but when we think of advertising, we think of persuasion and attraction; luring the viewer towards the subject matter of said advertisement.
As a result, we (sadly) have advertising on television (as if televisions weren’t bad enough). In the past, iconic adverts have included gorillas playing the drums or memorable lines from Hastings Direct. Have they ever changed anything or produced anything substantial within the UK? I would argue no, not really.
Typically, in the West, government and private business messages on social issues tend to be negative. We see adverts of smokers with cancerous growths and drink driving victims. The ‘world of you’ is incomplete without a specific item and you need it to become complete. The shock factor of such messages intends to make the audience fearful of the consequences of such behaviours.
Additionally, Western adverts which touch on important issues comes across as painfully inauthentic, superficial, and twee. This is likely compounded by a heightened awareness of forcing major issues into such a short space of time for televisions. I assume this is because such adverts are made not for the viewers but for the creators themselves, mirroring most modern media in recent years.
In contrast, one country has used a different means of spreading its message, utilising comedy and the heartfelt. Although funny adverts exist all over the world (most notoriously in Japan), it is the health adverts found in Thailand which do the most wonders.
This being all being said, what has any of this got to do with Thailand its own adverts? Thailand has problems with alcohol, it ranks among the highest in the world and the highest within Asia. Britain has alcohol problems too, all of which have their own effects and subsequent advertising campaigns. What is interesting is how both nations advertise differently to their respective populations. Thai adverts tend to be more friendly, less intense and hit home for the audience. All these things considered, I’m of the view that they’re more effective than UK adverts.
Perhaps the most famous Thai advert is this anti-drinking advert, found here. What is the most interesting is that it is weirdly powerful in nature. We see an individual go from being a alcohol-induced wreck to becoming a functioning member of society in the space of a minute.
It is done in a funny yet logically coherent way. There is no great shock value, no negativity, it is all laid out for the viewer to understand and enjoy. Moreover, the greater emphasis on becoming productive, not just for yourself nor your family, but most importantly your nation. The time you spend drinking could be used to tackle the issues facing your life and getting ahead of things. These actions aggregate into a big societal change occurring; a change occurring from one action.
Contrast this to the harsh and brutal actions taken in UK television adverts regarding alcoholism and related issues. We see botched and broken bodies that shock daytime viewers, yet none of them seem to be memorable or affect us in a long-lasting and meaningful way. There is no positive message nor spin that can be used to reach further to the viewers. In short, what this shows is that of the major cultural divide between how both nations approach not just raising awareness of such issues, but what can be done about it.
Another good example which evokes the heartfelt can be found within this life insurance advert. Again, we see this attitude of avoiding the negative and instead we see the aggregate effects of one man’s actions uplifting the society which surrounds him. The style may be different to that of the aforementioned ‘comedic’ type of adverts, but the messages remain the same. We see a singular man do minor actions which help society at a much larger scale.
This sits in sharp contrast to the types of adverts that are commonly seen in the UK. Most life insurance adverts are reductive. We see some random adult sat at the dining table talking to a suspiciously non-Indian call centre worker about being a non-smoker and the cost of insurance for a newly parented couple.
Above all else, what is propagated is a certain cultural attitude that is reflected within the nation. Generally speaking, this can be summarised as being that of Greng Jai (เกรงใจ). In short, Greng Jai means to be kind and considerate. This, in part, plays in the stereotype of being friendly and smiley in nature. This itself has many different problems which I will talk about in future articles.
However, the nature of Greng Jai, when played out in the role of advertising, presents the core functional difference. When negative and positive messages are presented, it is the positive messages which most effectively conveys the core message of the advertisement. Our ability to address certain issues need not be simplified nor brutalised.
In summary, the potential to learn from how various countries from around the world and how they spread, and promote certain messages to the population at large, remains important. Additionally, it remains important to develop a deeper understanding of how other nations handle themselves when presented with certain issues.
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Between Tradition and Modernity: A Review of “British Conservatism: 2024 to 2044”, by Richard Cruston
This lively volume follows the development of right-wing thought in Britain between the beginning of the premiership of Labour’s Keir Starmer and the end of the presidency of Mark Hall of the United Party.
Richard Cruston, Professor of Political Theory at Trinity College, Cambridge, is a learned scholar who has written biographies of Edmund Burke, Roger Scruton and Jacob Rees Mogg. His deep knowledge of ideas and personalities were clearly essential in developing this book.
His story begins with the astonishing electoral failure of Prime Minister Rishi Sunak in 2024 — ending almost fourteen years of more or less unrivalled Conservative success. In exile, the Conservatives found themselves fragmented, both politically, with the Johnson loyalists in a fiery campaign to make the unenthusiastic former Mayor of London and Prime Minister of the United Kingdom Leader of the Conservative Party, and ideologically, with “post-liberals”, “national conservatives” and “classical liberals” vying for influence.
If conservative ideas mattered at all, it was in their influence on the Labour government. Professor Cruston is an authority on the development of post-liberalism — a communitarian trend which earned support in the wake of the 2028 London riots — which spread from the capital across provincial England — as its emphasis on order and localism chimed with the state’s management of societal division. Cruston suggests that there might have been the faint whiff of opportunism in the combination of communitarian rhetoric and neo-authoritarian security measures — with more of an emphasis on “community hubs” and “peace enforcement” than on family and faith — but it was politically successful.
The 2030 blackouts were considered the beginning of the end for the Labour government. Prime Minister Meera Devi won the 2032 elections on a platform that some commentators called “neo-Thatcherite” — promising economic liberalisation, energy reform and closer links with what became known as “the younger powers”. Professor Cruston disapproves of what he describes “the fetishisation of the market” — though he doesn’t say where the power was meant to come from.
Devi’s government placed significant emphasis on character and individual responsibility. “Disciplining yourself to do what you know is right and important,” she was fond of saying, quoting Britain’s first female prime minister, “Is the high road to pride, self-esteem, and personal satisfaction.” Regrettably, her time in power was dogged by scandal, with ministers being accused of cocaine addiction, using prostitutes, doing cocaine with prostitutes and being addicted to doing cocaine off prostitutes.
Ashley Jones’ Labour premiership offered conservatives a chance to regroup. Had they forgotten the ends of politics as well as the means? Were they too focused on economics and not culture? Cruston is informative on the subject of the traditionalist “Lofftism” which flourished in the late 2030s, only being interrupted by the “Summer of Crises” which finally led to the United Party taking power in March 2039.
Conservative thought flourished in the early years of the 2040s, with generous funding being invested in private schools, universities, think tanks and private clubs. Here — if you were fortunate enough to be invited — you could hear about great right-wing minds from Hayek to Oakeshott, and from Kruger to Hannan. It was a time of intellectual combat but also intellectual collegiality. Millian liberals could debate Burkean conservative and yet remain friends. You could say anything, some intellectuals joked, as long as you didn’t influence policy.
With the unexpected departure of President Hall on the “New Horizons” flight the future of British conservatism looks mysterious. Professor Cruston counsels that we return to Burke — a voice that spoke in a time of similarly great upheaval. Perhaps we should heed his words.
