With the recent debates surrounding AI improvement and the somewhat imminent AI takeover, I thought it would be interesting to return to the 20th century to analyse the debates on the rise of the machine and what we can learn from it today.
The early 20th century marked a time when the technological revolution was in full swing. With radio, mechanised factory work, and the First World War marked the new era of mechanised warfare, the intellectuals of the day were trying to make sense of this new modernised society. With the speed at which the changes occurred, people’s conception of reality was lagging.
The machine has narrowed spaces between people – the car allowed people to traverse space faster, and radio and telephone brought closer and practically instantaneous access to one’s family, friends, and acquaintances. The jobs were mechanised and people, as idealised by Marx, had the potential of being the ‘mere minders of the machine’. We are now entering another era. A time when Artificial Intelligence has the potential to replace most jobs. This is what Fisher in Post-Capitalist Desire has considered an opportunity for a post-scarcity society. But is this possible? Or rather should we heed Nick Land’s warning in Machinic Desire where he advised:
“Zaibatsus flip into sentience as the market melts to automatism, politics is cryogenized and dumped into the liquid-helium meatstore, drugs migrate onto neurosoft viruses, and immunity is grated-open against jagged reefs of feral AI explosion, Kali culture, digital dance-dependency, black shamanism epidemic, and schizolupic break-outs from the bin.” (Land, Fanged Noumena, 2011)
But let’s thrust away the shatters of this neo-automation and return to 1912, the time when this has only just begun.
Gilbert Gannan, in an article for Rhythm, wrote:
“Life is far too good and far too precious a thing to be smudged with mechanical morality, and fenced about with mechanical lies, and wasted on mechanical acquaintanceships when there are splendid friendships and lovely loves in which the imagination can find warm comradeship and adventure, lose and find itself, and obtain life, which may or may not be everlasting.” (Gannan, 1912)
In a quasi-perennial argument, he claims that mechanical morality and mechanism, in general, will never replace the real deal – the real concrete friendships and those we love.
This is an excerpt from “Mayday! Mayday!”. To continue reading, visit The Mallard’s Shopify.
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Oswald Spengler: Prophet of Doom? | Boško Vuković
The legendary German historian, Oswald Spengler, was born in the German Empire on the 29th of May, 1880 AD. He is best known for his two-volume book The Decline of the West, published after the First World War, and his “pessimistic” and “deterministic” views on History – or so the liberal academia claims. In truth, Oswald Spengler postulates that Cultures play the central role of world history, and are analogous to biological entities, each with a limited, predictable and predetermined lifespan which he would define as Destiny. He proposes a Copernican revolution of historical science, substituting the progressive linear course with the conservative cyclical model of history. Although one could find a few obvious mistakes in Spengler’s entire narrative, which were upgraded by other authors such as Arnold J. Toynbee and Amaury de Riencourt, many of his theses are on point. He has indeed discovered the hidden rhythm of History, the ebbs and flows of Cultures and Civilizations – which are completely different terms in Spengler’s model.
Cultures are the original spiritual organisms, born from rural areas, characterized by a unique and deep spirituality, manifested through the Culture’s art and architecture. They are young and vigorous, representing the Spring and Summer seasons of a High Culture’s life-cycle. A Culture’s values are aesthetic, religious and, usually, aristocratic. Civilizations are overripe Cultures, mechanized spiritual organisms bound by ethics – secular and democratic in nature. Civilizations are born in the Autumn Stage of a High Culture’s lifespan, lasting out until the very end of its Winter Stage. By the coming of Winter, a series of powerful figures rise to tame the chaotic waves of Democracy as Civilization crumbles. These figures are, out of convenience, named as “Caesars”. Caesarism is will-to-order personified, a century-long process of societal militarization under the watchful gaze of absolutist dictators. Spengler believed that Western Civilization would bow itself before its Caesars somewhere between 2000 AD and 2200 AD, just like its predecessor, the Civilization of Rome, which was overtaken by its Caesars between 100 BC and 100 AD.
In Hitler’s National Socialism, or Mussolini’s Fascism, Oswald Spengler saw no Caesars – just reckless adventurers who would go on to destroy their countries. In 1933 AD, Spengler accurately predicted that the Third Reich would collapse by 1945 AD. Thus he was, and remained, a stark critic of Nazism and Fascism. However, in the appearance of Benito Mussolini, Spengler saw the shadow of the future Caesars. He saw their shadow in the person of the legendary British colonial entrepreneur and adventurer Cecil Rhodes as well. Spengler predicted that by the year 2000 AD, Western creativity will cease. Any observer of modern cultural trends can see the devolution of music, film, video games and art in the last three decades – in different rhythms, of course. He also believed that a Second Religiousness will follow the footsteps of the future Western Caesars. The seeds of this future Second Religiousness could be seen in the de-secularization of society, either by New Age cults or the impulses of more traditional religious forms across the West.
All of these predictions he made are just the beginning…
The mind of Oswald Spengler provides future historians (and historiosophers!) with far deeper insight than mere predictions about the future. An often forgotten fact is Henry Kissinger’s senior undergraduate thesis, titled The Meaning of History: Reflections on Spengler, Toynbee and Kant, which was over 400 pages long. And the role of Henry Kissinger in international affairs, as well as his relationship with the American political or business establishments, needs no introduction. Thus, an objective analyst of international relations should ask himself – what role did the ideas of this now-forgotten German historian play in the shaping of the modern world as we know it. Other important discussions started by Spengler are concerned about themes quite relevant to our time: the relationship between Man and Technics, the need for a Conservative Revolution across the West, the role of Socialism in the coming centuries, and many others – each a topic for itself.
What was sparked by Ibn Khaldun in the Islamic Civilization, carried by the Italian and Russian historians – Giambattista Vico and Nikolay Danilevsky, respectively – was finally delivered by Oswald Spengler, whose mind forged a new perspective on History. This torch was then carried by Arnold J. Toynbee – whose erudition and classifications reached unseen heights, Amaury de Riencourt – whose insight discovered even deeper currents of History, or Carroll Quigley – whose purely scientific method of analysis broadens some of the arguments proposed by Spengler, and especially Toynbee.
His ideas have been influential among right-wing and left-wing thinkers alike. Socialist figures such as the German intellectual, Theodor Adorno, or the Afro-American revolutionary, Malcolm X, saw merit in the theories and models of Oswald Spengler. Conservatives, such as the Spanish philosopher, Jose Ortega y Gasset, Ernest Junger or Leo Strauss, were influenced by Spengler’s ideas. The American policy maker, George F. Kennan, as well as the famous American horror writer, Howard Phillips Lovecraft, were also interested in Spengler’s view of History. Joseph Campbell, an American analyst of comparative religion, claimed that his view on religious history would be impossible without the ideas proposed by Oswald Spengler. Fascists, like Francis Parker Yockey, Karl Haushofer, Oswald Mosley and Julius Evola, were quite impressed by Spengler’s revolutionary theses. Even the notorious Russian philosopher, Alexander Dugin, quotes Oswald Spengler quite extensively. Islamic radicals are well-acquainted with his ideas as well. Various, often opposing parts of the political spectrum have shown support or praise for the insights offered to us by this, often ignored and easily dismissed, German historian.
It should be noted that Oswald Spengler deals in quite interesting terms – such as Destiny, Will, God, Blood and others – while remaining neither a religious nor a secular historian. Thus, from his quite objective standpoint in the dispute between the faithful and secularists, he more often than not affirms the important role religion plays in the development of a Culture’s Soul. Some of Spengler’s ideals are derived from Goethean science, sparked by the German writer, Johann Wolfgang von Goethe, and later popularized, at least in the Anglo-Saxon world, by the works of the Austrian occultist, Rudolf Steiner.
But another important question must be asked before this essay about the great German historian ends…
The importance of Spengler’s ideas for the philosopher and the social scientist are quite obvious by now. However, of what importance are his ideas for the common man?
In his book, Man and Technics, Spengler paints a very bleak future for the West in the coming centuries. But at the same time, he offers a very simplistic solution. Spengler advises the Western Man to behave like the Roman soldiers stationed at Pompeii during the eruption of Vesuvius – a stoic resistance to the inevitable currents of History which will be remembered by future generations until the End of Days. A last stand, if you will, against the inescapable Doom which eventually awaits the West, whose sheer willpower will stand the test of time as one of the most tragic, yet the most epic tales of all time. In the end of all things Western, against the encroaching Darkness, Oswald Spengler offers a manly solution – worthy of the old Germanic warrior sagas whose motifs still inspire the last aristocrats of the soul across the modern West.
As the cult-classic American fantasy novel written by George Martin, A Song of Ice and Fire declares: “Winter is Coming.”
And Western Man should brace for it…
For this Winter may prove to be the harshest one of them all…
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Cycling Around Japan
In early 2023, I began watching NHK (Japan’s state broadcaster, akin to the BBC) and discovered a breath of fresh air. A news channel that tells the news in English and has no weird politics or stances it pushes onto you. It was from this, that I noticed that a lot of their programs were different documentaries, mostly which were short that depicted various aspects of the nation’s culture and history. These often ranged from showcasing different cuisines to local history and sports from across Japan. It was from this, that I ended up on a show called ‘Cycling around Japan’, a simple show I must admit of individuals as the name would suggest, that cycle around Japan. A typical episode can be found here.
Its format is simple: follow a non-native individual on a bike around Japan, watching them interact with and appreciate the different locations across the country. As someone who has never been to Japan, nor bikes, why should I be drawn to such programming especially as it is something that would not attract an individual like myself? To understand that question, we must first look closer to home as to why I do not watch my country’s state broadcaster.
Although criticism of the BBC has always really existed, it has become heightened in the last twenty years regarding the content it produces and its lack of impartiality. What the BBC typically used to do well in was its long-form documentaries, we can think of these being narrated by individuals like David Attenborough. Additionally, there are also short formatted programs that showcase the beauty and appreciation for the country we call home. From this great catalog of work, we now look at the BBC and its programs. A recurring trend we have seen emerge is that of the widespread self-hatred that makes up the BBC and often its presenting class. In recent years numerous programming and shows have been produced on the failings and detractions of Great Britain and the British people. Of course, the BBC still does produce great work and shows for all, but the rest of the time it suffers from an oikophobic disease which is particular to the modern West. But NHK does not have/ hold this problem, the programming is largely these very respectful documentaries that promote Japan and its people.
The real question should be this, why does NHK work and the BBC receive widespread criticism? Well, I would argue it is because of shows like Cycling Around Japan, which we can contrast with other shows. How many times have you watched a show or a piece of media from the BBC, which has either been presented by someone who does not like the country they call home or completely misrepresents the nation as a whole? There is no Afua Hirsch, no David Olusoga and no Kehinde Andrews. I would argue this is part of a wider historical trend of showing only one side of a story, portraying the West/Europe in an ultimately negative light.
So why is Cycling around Japan different?
Firstly, this is common across all NHK shows. Nearly all the presenters have a deep love and interest in Japan, the subject matter they are dealing with. Moreover, all the non-Japanese who do the cycling speak fluent Japanese, having lived in the country for a decade-plus, possessing an already basic level of respect and appreciation for the culture they are traveling through and exploring. There are times when BBC presenters are not too interested in presenting Britain at all, opting to address their subjects at an arms-length with a slight hint of embarrassment. NHK does the complete opposite.
A show like Cycling Around Japan, works due to its simplicity and its appeal to traditional life, which for many makes the country a place of envy. From meeting furniture makers and sake brewers, we are constantly seeing and interacting with individuals dedicated to the perfection of their craft. It is this focus and interest in a wide range of activities all across the country, that creates this understanding and love of the little things in life. Combined with the added interest in beautiful scenery, clean peaceful streets, and rich history, we cannot help but fall in love with such a nation. A wholesome slice of life shown to us through the eyes of an English-speaking, non-Japanese person who throws themselves into every interaction and encounter.
This is partly why NHK works and the BBC does not; its state broadcaster has lost this love and appreciation for the country it calls home and subsequently cannot produce anything like this of substance. What we can observe is something rather achievable, a national broadcaster that produces simplistic but enjoyable content that is not self-loathing. Indeed, content can be as simple as allowing a non-native to cycle around the country, meeting and learning about the nation as they go, and make for an excellent watching experience. Meeting artisans, farmers, and musical instrument makers, we are presented with a truer reflection of the country and its many inhabitants.
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On Science and Conservatism: Is the Relationship Dead?
Why have conservatives have turned against science? This question is a fundamental mischaracterisation of the relationship between science and right-wing thinkers. As a young scientist and a conservative, I find myself straddling this so-called divide and in the unique position to offer analysis on the state of the relationship between the right-wing and science. It is true that today, with issues such as climate change and vaccine efficacy, right-wing criticisms of the scientific elite have overwhelmingly dominated the discourse on scientific distrust. But if one is to truly interrogate the disconnect between modern day conservatism and the scientific mainstream, you must also consider the converse; why has science turned against right-wing thought? Or perhaps more notably, how have left-wing idealogues used science against conservatives?
The left-wing bias of modern academia is well documented, with one recent study published by Nature revealing that only six percent of researchers self-identify as conservative and less than ten percent of academic political donations support conservative candidates. With this troubling trend of progressive overrepresentation in scientific circles, the left has used their advantage to co-opt and manipulate science for its own political ends. This threatens to undermine the very principles of intellectual freedom and academic integrity upon which scientific inquiry depends.
With the left having such a hold over modern science, the tendency on the right has, somewhat justifiably, been outright rejection of scientific thought and practice. This seems a self-defeating proposition. Sustainable prosperity will only be practically achievable if we look to make technological progress within our own borders. To do this we must address some major flaws which have become inherent to scientific thinking, causing both alienation of conservative thinkers and degeneration of the scientific practice.
Suppression of Dissent
Central to the ethos of scientific inquiry is the freedom to question the prevailing orthodoxy and challenge established thought. Yet, in recent years, the left has sought to suppress dissenting voices and enforce ideological conformity within the scientific community. This manifests itself in two ways, firstly through the development of a culture within academic institutions which is antithetical to conservative viewpoints and, perhaps more importantly, through political discrimination in grants and publication, prohibiting conservative viewpoints from being spread in scientific literature.
An often-understated consequence of the leftward shift in academia is the comprising impact on peer-review. Peer-review is the process which underpins science. Academics review the work of other researchers to assess the scientific validity and rigour of their experimentation and argument before the work can be published. Whilst a noble concept, it is easily victim to confirmation bias. If only six percent of academics identify as conservative, how likely is it that the handful of reviewers of a grant proposal or paper will be ideologically conservative or even supportive of controversial proposals? This fear is not merely the musings of a scorned conservative scientist but a reality backed up by research. Half of academics would mark down a right-wing grant application. Four in ten American academics admit they wouldn’t hire a Trump supporter. A third of British academics would not hire a Brexiter. Not only does this inhibit the volume of conservative scientific literature, but it restricts a conservative’s earning capacity from grants and promotion, and therefore their academic influence. What this leads to is the self-censorship of conservative thinkers looking to progress their careers, thus creating a spiral of worsening conservative intolerance on campuses and in academia.
One striking example of this phenomenon is the case of postdoctoral researcher, Dr Noah Carl. Dr Carl graduated from the prestigious University of Oxford with a thesis titled ‘Cognitive ability and sociopolitical beliefs and attitudes’ and was subsequently awarded the Toby Jackman Newtown Research Fellowship at St Edmund’s College in Cambridge. For early-career researchers, such a postdoctoral fellowship is invaluable in gaining a foothold in the cut-throat academic industry. Yet Dr Carl was never able to assume his position as he was dismissed by St Edmund’s College for his alleged association with far-right figures. This so-called association involved attending a conference also attended by race researchers and publishing in a journal with a controversial editor. He advocated for free inquiry into how stifling debates around race can do harm and his research examined common stereotypes. Even a cursory assessment of this reasoning shows how Dr Carl was only guilty of challenging the left-wing orthodoxy. The University had no issue with his research when they appointed him, but guilt by association was sufficient to effectively end a young researcher’s career after left-wing student backlash.
Another case is that of esteemed Professor of Public Law at Macquarie University in Sydney, Andrew Fraser, who published a letter in 2005 in his local newspaper calling for restriction of African immigration, due to its effect on increasing crime rates. Macquarie University initially defended Fraser’s right to free speech, but after pressure from the local Sudanese community, Fraser was suspended, with the University citing how Fraser had affected the university’s ability to operate and offering a public apology to those who were offended. Again, absent from the response was any criticism of Fraser’s scientific rigour. Fraser has long been a proponent of the role of immigration in increasing Australian crime rates, the evidence for which remains strong to this day.
Regardless of your own views on these issues, its inarguable that both scholars faced vilification and professional repercussions for conducting research and providing comment which deviated from the left’s ideological agenda. The cancellation of scholars like Carl and Fraser serves as a chilling reminder of the dangers of ideological conformity in scientific discourse. By stifling dissent and enforcing orthodoxy, the left undermines the very foundation of scientific inquiry, to question and hypothesise, thus relegating it to a tool of political expediency rather than a genuine quest of understanding.
The Rise of Scientism
Perhaps the most insidious aspect of the left’s control over science is the rise of scientism,a quasi-religious belief in the infallibility of scientific authority. In the eyes of leftist ideologues, science has become not merely a tool for understanding the natural world, but an all-encompassing worldview that supplants religion and morality. There is no phrase I personally detest more than, ‘Trust the science.’ This phrase has become a mantra of progressive politicians, but it betrays a fundamental misunderstanding of scientific practice. In trying to project science as objective truth, they are committing a major offence of scientific thought, presenting a theory as fact. The scientific method is built around making hypotheses and proving them wrong based on observation and evidence. Anyone that tells you science can prove truth is lying to you. It is fundamentally impossible to prove truth by using the scientific method, as more evidence can always be uncovered to refute any such assertion. In the leftist zeal to elevate science to the status of an objective truth, they conflate empirical evidence with ideological principles, compromising the integrity of the scientific process.
Science was never intended to replace religion or morality but rather to complement and enhance our understanding of the world. Renowned scientist Isaac Newton, for instance, integrated his Christian faith into his exploration of natural laws, aiming to inspire others to appreciate the beauty of divine creation.
“When I wrote my treatise about our system, I had an eye upon such principles as might work with considering men for the belief of a Deity; and nothing can rejoice me more than to find it useful for that purpose.”
– Isaac NewtonModern scientists are increasingly unravelling new frontiers, from artificial intelligence to genetic modification, prompting profound ethical questions. But unfortunately, as science has progressed, secularism and scientism have gained traction in intellectual circles, causing the influence of religion on scientific discourse to wane. This trend has left a moral vacuum within the scientific community at a time when it is most needed. As we look to address the ethical questions of new scientific frontiers, the increasingly fervent belief in the infallibility of science among the elite is a dangerous precedent to set in our quest for knowledge.
How do we fix it?
It was easy during the Covid-19 lockdowns to argue against science, as it was used to justify draconian government laws. But now this period has passed, such a trajectory is self-defeating. Countless right-wing figures have continued to prosecute against science, yet they largely remain excluded from serious political discourse. Clearly though, a total embrace of the scientific establishment ignores a long-standing hostility and prosecution of right-wing thought.
As we look to wrest control over our own countries back from the leftist elite, conservatives and nationalists ignore science at their own peril. Across the Anglosphere we see conservative parties stagnating. Young people are disengaging from politics. Idealogues are pursuing their agendas. If a truly right-wing presence is going to be felt in politics it must champion cultural revival, national progress, and self-reliance. By leveraging national resources and driving scientific and technological innovation, we can build a future focused economy to our own benefit. Importantly, science can be reclaimed from leftist control by promoting independent domestic research to replace our current bureaucratic institutions, prioritising the protection of conservative thought in academia and rebuilding confidence among the right-wing populace.
So, is the relationship between conservatives and science dead? From suppressing dissenting voices to the promotion of quasi-religious faith in scientific infallibility, the left’s agenda threatens to degenerate scientific practice and undermine its capacity to investigate the world around us. But this should not catalyse right wing rejection of science. Science may have turned its back on right-wing intellectuals, but in a constantly evolving world it would be counterproductive for conservatives to concede science to the Left. It’s only with the input of conservative thinkers that truly free scientific endeavour can help lead us away from regression and embrace a vision for right-wing progress.
