C. S. Lewis describes the protagonist in The Man Who Was Thursday's relationship with the antag roughly like this. "He was coward enough to be frightened of force, but not coward enough to worship it." That's basically my relationship with the left.

I grew up in Massachusetts, so I became conservative initially through disgust at the excesses of the dems. I'm not proud of this, I'm sure if I grew up in RepublicTown USA I'd have started out a dem, basic smartypants contrianism. Like so many who fancied ourselves prodigies (I got a 1600 on my SAT, I read Calvin and Hobbes, Encyclopedia Brown, etc.)I regarded myself basically as a defender of a bastion of truth from a sea of fools.

Moving to college, however, I started seeing over the walls a different class of liberal, the Uruk Hai, if you will. I could never join them, but I deeply wanted to understand them. Why are the worst filled with passionate intensity? What was this movement that could only speak in irony? Why were the John Stewarts the real leaders, not the politicians? What's up with the left?

The reverse question was also demanding my attention. Why were my Right buddies so dreadful? Shouldn't these rac... (read more)

Previously: the comments to "Why is Mencius Moldbug so popular on Less Wrong? [Answer: He's not.]".

Years before I read any Moldbug, I became fascinated with the way that sacredness affects social life and cognition even in ostensibly non-religious groups. Since my work challenged the sacredness of life, I was able to notice how that particular sacredness was (non-rationally) socially supported against challenges, and this helped me to see the same patterns in other areas of thought. Human cognition and behavior only make sense when analyzed religiously, and the neoreactionary idea of "The Cathedral" is one of several fruitful analyses along those lines, along with, say, the ideas of Emile Durkheim, Jonathan Haidt, and Roy Baumeister. Human institutions and behavior must be analyzed religiously and folklorically. I'm more interested in human flourishing, ritual, and cultural evolution than regular politics, but the neoreactosphere has been extremely friendly to these kinds of discussions.

My family and most of my friends are extremely liberal and I was a good liberal for most of my life.

If you don't mind my asking, when you ask "what led you to accept the basic premises of the movement," what do you see as its basic premises, and what causes you to describe it as a "movement"?

It's curious to see the frequency of posts that start with "I am not a neoreactionary, but...". (This includes my own). If I'm not mistaken, they seem to outnumber the actual neoreactionary posts by a fair margin.

I think a call for patriarchal racially-stratified monarchy is catnip around here. Independently of its native virtues, I mean. It's a debate that couldn't even happen in most communities, so it's reinforcing our sense of LW's peculiar set of community mores. It's a radical but also unexpected vision of a technological future, so it has new ideas to wrestle with, and enough in the way of historical roots to reward study and give all participants the chance to learn. And it is political without being ossified in to tired and nationally televised debates, with new insights available to a clever thinker and plenty of room to pull sideways.

For that reason, I'm a little worried that it will receive disproportionate attention. I know my System 1 loves to read the stuff. But System 2... Enthusiastic engagement with political monarchy- pro or con- is not something I would like to see become a major feature of Less Wrong, so I think I'm going to publicly commit to posting no more than one NRx comment per month, pending major changes in community dynamics.

I read about HBD first and then NRx second. I couldn't have a sensible conversation about it with anybody I knew due to the prevailing progressive memeplex - for example, my History teacher once claimed that war was nonexistent in pre-agriculture societies due to it being economically unsustainable (I just about managed to avoid giving myself a concussion from slamming my head on the table). I knew cracks were appearing in the Narrative after I read the Blank Slate, and I knew I had to jettison it entirely once I finished The Bell Curve.

But what to replace it with? Mainstream conservatism was as clueless as progressivism, and while individual libertarians might have had the right mindset to discuss the issue if you framed it the right way, their answers were unsatisfying. Then one day, someone on LW linked to Moldbug - and here suddenly was a whole other narrative that made a lot more sense. It wasn't about HBD as such, but an account of the Progressive idea machine that explained why it was so taboo. I toyed with some of the weirder aspects for a while (Patchwork and Corporate Governance) but eventually gave them up for similar reasons to libertarianism (in a word: too spergy).

I w... (read more)

IANANR,IFIDSIWAPLATMDTTTOMC (I am not a neoreactionary, in fact I don't strongly identify with any political labels at the moment due to the threat of motivated cognition)

But,

I think I have grasped the link between LW and NRx. Its a mixture of having something to protect and extrapolating trends. Whereas singulatarians looks at exponential trends in computing, extrapolate and see a future where some form of superintelligence will surely come to dominate, worrying that human values could be destroyed, the NRx look at the trends of memes and genes, extrapolate the exponential growth, and see a future where their ingroup and values are massively outnumbered, which can be a death sentence in democracy.

If your terminal values are running against the tide of change, then progressivism is an existential risk. Imagine you believe in God if you do not, and then imagine Christianity going the same way as Norse paganism. Imagine everything you believe gives meaning to life being discarded to the dustbin of history. Or imagine that the positive correlation between religion and fertility reverses the secularisation of society in the long run, and we end up in a totalitarian theocracy. If some... (read more)

I don't consider myself a reactionary, but I found Moldbug's "Open Letter to Progressives" to be a very convincing teardown of modern western society. For me, it made a lot of things 'click', and really drove home just how arbitrary and historically motivated present day beliefs are. I wouldn't say it shattered my world view, but it certainly gave me an outside view and I highly recommend reading it all.

He then follows up this teardown with a buildup of a reactionary perspective. I think he does an awful job of showing this perspective as any less arbitrary than the one he just broke down, and has very little real justification. But to someone who was just left with a despairing sense of uncertainty about how the world should work, I suppose that it would be very tempting to latch onto the first thing that could fill that hole.

If you care about culture, (traditional) values and intact families, then democracy is empirically very bad (far from being "the worst form of gov­ern­ment, except for all the oth­ers" it would place among the very worst). The question is then how you come to care about these things. For me it proceeded negatively: from a critical reading of political philosophy, I came to believe that the foundations of liberalism are incoherent; that what liberalism sees as constraints on individual freedom are nothing of the sort. That many of the norms, values and practices that make up a traditional society are non-voluntary - in the sense that it doesn't make sense to speak of people assenting or not assenting to them - and therefore cannot be seen as constraints on human freedom at all; we're born into them, they form part of our identity and they provide the context (even possibility) of our choices.

So I came to believe that the Enlightenment was the result of this kind of philosophical error and that it is no different from the kinds of philosophical error that bring people to, say, question whether an objective reality exists. The heady feeling one gets from an argument that lea... (read more)

Neoreaction confuses me so much.

On one hand, interesting, and seemingly true and useful ideas about the nature of memetic drift and the role of the university, the pitfalls of attempting subversion of the dominance heirarchy, the virtues of handing certain things over to an elite, the flaws of democracy, the virtues of homogeneous communities, the virtues of particularism, and so on.

On the other hand, I'm unable to understand the logical steps from that to "and therefore white is the best race, patriarchy is a better system, the Enlightenment was misguided, we need a single dictator, let's bring back the Victorians and King Leopold"

I think I could call myself a neoreactionary if the meta-principles were applied without the object-level principles. I'd say the "elites" I support are the maligned "liberal elites" of the university, the "particularism" I support is my particular mostly egalitarian Enlightenment values.

If I let myself give in to the psychogical feelings that NRx, particularist, anti-egaltarian arguments stir within my heart, I get "Ra ra let's patriotically beat the tribal drums of the Nerdy Liberal Elite's superiority ov... (read more)