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...
Previously: the comments to "Why is Mencius Moldbug so popular on Less Wrong? [Answer: He's not.]".
This is important, connotationally. For example, I have upvoted WalterL's explanation, because I value the clarity of thought and answering the question. But that doesn't mean I agree with him politically. In a different thread, if someone would give a similarly clear answer to question "why are you a social justice warrior?", I would upvote that, too. On the meta level, I appreciate this quality of political debate. On the object level, I may disagree. I guess this way of debating is unusual on most parts of internet, so it make create a wrong impression that many people support an idea, while they can merely appreciate the way the idea was explained.
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 agree with Toggle that this might not have been the best place for this question.
The Circle of Life goes like this. Somebody associates Less Wrong with neoreactionaries, even though there are like ten of them here total. They start discussing neoreaction here, or asking their questions for neoreactionaries here. The discussion is high profile and leads more people to associate Less Wrong with neoreactionaries. That causes more people to discuss it and ask questions here, which causes more people to associate us, and it ends with everybody certain that we're full of neoreactionaries, and that ends with bad people who want to hurt us putting "LESS WRONG IS A RACIST NEOREACTIONARY WEBSITE" in big bold letters over everything.
If you really want to discuss neoreaction, I'd suggest you do it in an Slate Star Codex open thread, since apparently I'm way too tarnished by association with them to ever escape. Or you can go to a Xenosystems open thread and get it straight from the horse's mouth.
For that reason, I'm a little worried that it will receive disproportionate attention.
Worried? This is the only place I've even heard of it. This place gives the very false impression that it's something that matters to people out in the real world.
Edit: the only exposure elsewhere ive had is when a friend who is a conisseur of bizarre stories about silicon valley shenanigans he can laugh at linked me to some article called 'geeks for monarchy'. He was 100% sure the writer had been trolled and found it hilarious.
Creationism was discussed to death long before Lesswrong existed, which is why people downvote attempts to rehash it as a waste of everyone's time. To the extent that Neoreaction is something different than plain old Reaction, a) it's a relatively new memeplex, so if it's bad, someone has to do the work of swatting it down, and b) when the Neoreactionaries aren't busy reviving obscure archaic words for their own jargon, they're using Lesswrong-style jargon. You run the risk of outsiders pattern-matching LW and Neoreaction together either way. I'd prefer the association be "Lesswrong is a place where neoreactionary ideas are discussed and sometimes criticized" than "Lesswrong is that place that sounds very similar to Neoreaction minus the explicit politics".
That being said, there's ample discussion already on Slate Star Codex, and I wouldn't want to see it crowding out other topics here.
when the Neoreactionaries aren't busy reviving obscure archaic words for their own jargon, they're using Lesswrong-style jargon
I believe the fact that neoreactionaries make frequent use of LW jargon is down to more than a founder effect.
There are multiple aspects to the LW memeplex that perform significant legwork in laying an epistemological foundation to mug intelligent social liberals with reality, which is close to the defining trait of neoreaction. To wit,
That being said, there's ample discussion already on Slate Star Codex, and I wouldn't want to see it crowding out other topics here.
I keep hearing people say this. This is a rationalist site; why hasn't anyone gone out and generated some statistics?
They're a topic of much past discussion on LW, in fact.
it's founded on bad ethics, false facts, and bad reasoning
Well I've been looking around NRx for a while and have seen a lot fewer false facts then in the "mainstream" sources. Do you have any examples of NRx false facts.
As for "bad ethics", If you define "bad ethics" as ethics that go against the current Progressive possition then yes NRx has "bad ethics". Of course by that definition any one who had 1994!"good ethics" has 2014!"bad ethics" and conversely, similarly someone who has 2014!"good ethics" like will turn out to have 2034!"bad ethics" and conversely, [Edit: and someone pointing out certain true facts has "doubleplusungood ethics"].
This is a bizarre and uncharitable misreading, and it ought to be clear that this is so from not only the contradiction you point out, but also the number of Christians in neoreaction.
First of all, ought-statements can't be grounded completely in is-statements, but they also can't be grounded completely in other ought-statements. Many disagreements that will appear to the progressive as normative in character are actually descriptive. (I wonder if this is related to progressivism's retreat into deontological rights-talk, which does make it a moral argument -- but deontology, while useful for some things, is hopelessly absurd as an actual grounding for ethics.) Is Roissy a deontologist, a utilitarian, or what? Who knows? -- his disagreements are generally descriptive ones, and, since the ethical systems that humans in similar cultures and circumstances(1) actually use generally give similar outputs to the same inputs(2) (except for unrealistic edge cases like the trolley problem), it doesn't really matter.
Second, go look at the Hestia Society's motto. The groundwork for one of the neoreactionary positions (though there isn't only one, and this particular one isn't limited to neoreac...
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...
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...
I think I have grasped the link between LW and NRx. Its a mixture of having something to protect and extrapolating trends.
And meta-contrarianism too.
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.
That's standard preacher approach. Incendiary accusations to destroy everything you take for granted, then, when you're in tears and directionless, a promise of salvation if you follow their way.
Come to think of it, that's a pattern EY has used extensively as well... "Here's proof that religion is insane and most people are predictably and systematically stupid, including yourself. Now believe in the Singularity, general self-improving artificial intelligence, cryogeny, space expansionism, and libertarianism!"
Come to think of it, that's a pattern EY has used extensively as well... "Here's proof that religion is insane and most people are predictably and systematically stupid, including yourself. Now believe in the Singularity, general self-improving artificial intelligence, cryogeny, space expansionism, and libertarianism!"
The hilarious thing about this is that Eliezer isn't even very hardcore about libertarianism, and most LWers on the surveys assign very low probability to cryonics actually working, including those who've actually signed up. The Preacher's Way works, whether or not you actually intend it to do so!
(Which is why it's epistemically polite simply not to speak that way at all.)
(And besides which, the human condition is an entirely valid concern that we ought to be moving from the realms of myth and religion to the realm of rationality. It is to my great and lifelong dismay that one signals intelligence, education, enlightenment, and general rationality by loudly dismissing all questions of value, feeling, or the human condition.)
Of course, if the Libertarian Party has actually put open borders in its election platforms, then tell me and I'll update.
Their platform says, "Political freedom and escape from tyranny demand that individuals not be unreasonably constrained by government in the crossing of political boundaries. Economic freedom demands the unrestricted movement of human as well as financial capital across national borders." They have some elaboration here.
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.
Moldbug as political philosopher is far too libertarian to be useful. Moldbug as historian is capable of at least presenting a broad outline.
I'm disappointed that neoreaction hasn't done very much to fill in the details beyond the 20th century (and it was Moldbug and Foseti who did most of that), but philosophy is always more attractive than history.
Moldbug's political philosophy is useful to Nick Land, who avoids the defects of it by supporting them entirely: he seems to see capitalism as the only institutional intelligence capable of doing anything. I'm not sure how he squares that with HBD (especially given the role of the Catholic Church in their historical narrative) and cyclical history -- it seems to me that the economic consequences of the decline of the West should propagate outward. (There might be room for historical studies here -- what happened to trade after the fall of Rome? -- but there are obvious differences there. Transportation distance, interlinking of systems, and so on.)
That the throne-and-altar types have accepted Moldbug seems strange, since the Jacobite stuff is mostly trolling.
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...
Right, but it's that sort of transition from the descriptive and the prescriptive that I'm highlighting. In liberal philosophy the issue is much more subtle, but there has been a constant interchange between the descriptive and the prescriptive. So if you look at society as sovereign individuals engaged in contractual relationships with one another, that's essentially descriptive. It was intended to be descriptive. But then your model for why individuals give up some of their rights to have a state doesn't look right and the answer to that isn't to change the model but to make a prescriptive assertion: the state should be more representative of our interests. So you've gone from descriptive to prescriptive.
Likewise, with feminism: under a model that emphasises individuals in voluntary relationships, women look oppressed, so you derive the prescriptive conclusion that we should alter family law, etc. Under the traditional family-oriented model of society, it's not even clear why anyone but the head of a household should vote, since people aren't 'sovereign' individuals, they're members of an institution - the family - and they play different roles within it, and the head of the hous...
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...
I think I could call myself a neoreactionary if the meta-principles were applied without the object-level principles.
The meta-principles apply to the object-level principles, but I don't think it's possible to figure that out from Moldbug alone. I'll try to provide the details if anyone wants them, but the general idea is that your tribe's values have been shaped by institutional constraints -- your predecessors had the goal of capturing power and the spoils thereof, and made whatever arguments were useful toward that goal, and now you actually believe all of those things.
I don't think this is a complete picture. I haven't had the time to investigate this as much as I would like, but I suspect that there's also some ideological inheritance from the self-justifications of the later stages of the British Empire. (Macaulay. Idea of Progress.) It's possible to come up with an explanation of your tribe's imperialistic tendencies without drawing on this, but I doubt that omission can be genealogically justified.
our homogenized monoculture
...and yes, your tribe does have imperialistic tendencies. What homogenized monoculture? There are many reasons I don't and can't call myself a n...
I have to admit that I greatly enjoyed this topic because it introduced me to new concepts. When I clicked on this discussion I hadn't a clue what Neo-Reactionaries were. I knew what a political reactionary is but I hadn't a clue about this particular movement.
The thing that I have found fascinating is the fundamental concept of the movement (and please correct me if I am wrong) is that they want a way out. That the current system is horribly flawed, eventually doomed and that they want to strike a new deal that would fix things once and for all. The recognition is that even if abolished governments will again form. As such they hope to devise a government that is no longer a sham, and structurally will have finally the best interest of the people at its heart instead of selfishness.
What fascinates me about this is some of the discussions about AGI here. Plenty of people apparently feel that eventually agi will rule over us. They essentially are interested in building "a better tyrant." I don't know, give me a thumbs down on this comment if you want but I found the parallel interesting. Of course many ideologies are more alike then people care to admit. For example communism is supposed to be economic and social power sharing and to ensure at the very least everyone's material needs are met. Capitalism and the corporate structure actually aim for the same thing.
Hmm. Well, the monarchists think they are going to get some Vetinari style ruler who lets business faire, although that hasn't been common historically.
It looks like I further need to distinguish between We Want Exit, and Everyone has a Right to Exit. The latter fads up to World Government, the former falls apart over biological sustainability.
Since you LinkedIn stalked me and we do look to be associated with common organizations now and in the future, I'm going to restrain my emotions and try to discuss this issue. Instead of, you know, just strangling you through my monitor.
"For the next election!" is obviously a problem with current forms of democratic government. But I do think that if you were honestly trying to address that issue for the good of all, you would at least mention such proposals as commons trusts, if only to argue against them -- but they would be in your hypothesis space in the first place. Instead, "we have a problem in current-day democracy, especially American democracy" is taken as justification for, "It's time for a radical leap back to 1788 France" and other such neoreactionary positions.
To me, this stinks of motivated cognition. What you want is the absolute monarchy, or the seasteading, or the corporatized city-states, or Lord of the Rings, or something; the flaws in democracy are but a justification, not a reason. If you want to have honest discussions about these sorts of things, you can ask that the usual "Holy crap that guy is evil!" reactions b...
Do you have a link you can provide which explains your own political philosophy, or something close to it?
Unfortunately, no, as my own views are by now a cocktail mixed from so many different original drinks that no one bottle or written recipe will yield the complete product.
I've always hated the quip "democracy is the worst form of government, except for all the others" (we've yet tried), but I think it applies here.
What I would say in reply to this is:
A) Dissolve "democracy", and not just in the philosophical sense, but in the sense that there have been many different kinds of actually existing democracies. Even within the deontological, arbitrary restriction, "ONLY DEMOCRACY EVER", one can easily debate whether a mixed-member proportional Parliament performs better than a district-based bicameral Congress, or whether a pure Westminster system beats them both, or whether a Presidential system works better, or whatever. Particular institutional designs yield particular institutional behaviors, and generalizing across large categories of institutional designs requires large amounts of evidence.
B) Dissolve "democracy" in the philosop...
Naturally, Moldbug has something to say on this, at least for those with libertarian sympathies:
Perhaps the best and most succinct statement of the reactionary philosophy of government - especially considering the context - was this one:
Truly I desire their liberty and freedom as much as anybody whomsoever; but I must tell you their liberty and freedom consists of having of government, those laws by which their life and their goods may be most their own. It is not for having a share in government, sir, that is nothing pertaining to them.
Where the context he was referring to was:
KING CHARLS
HIS
SPEECHMade upon the
SCAFFOLD
At Whitehall-Gate,Immediately before his Execution,
On Tuesday the 30 of Ian. 1648
http://anglicanhistory.org/charles/charles1.html
This points to the fundamental conundrum that libertarians are just now starting to grapple with. In a polity where it is a given that "to secure these rights, governments are instituted among men", you can have some expectation that democratic, representative government is a decent means to secure your freedoms. It is a means, and not an end in itself.
Libertarians largely have the motivations of Thomas Paine with...
I thought up a second way to explain this.
I discovered outright lying, not just incompetence, in several areas of the social sciences. This lead me to try and figure out the drivers of corruption of the social sciences. Eventually I hit upon "scientism" being used to manufacture consent in democratic societies. I also discovered how scientific governance as exists in the form of modern technocracy was a sham used by the powerful to eliminate possible rivals, under the pretense of empowering the weak. The key thinker explaining this dynamic is Bertrand de Jouvenel.
I eventually came to the opinion that this same drive for deception, one could call it the "ingsoc" drive, isn't a strange feature just of Communism and Nazism but was present in FDR's regime as well. It metastized universally in the 20th century. Epistemically liberal democracies were no healthier than the other two major forms of mass opinion derived legitimacy.
This lead me to the conclusion that my priors on political theory, economics, culture and ethics had been spiked in a nasty and systematic way. Then I went through a long process of taking the priors of peoples living before the age of mass c...
I am an Aristocratic Egalitarian/'neoreactionary' because of Curt Doolittle. He has by far the most well developed piece of work in the Dark Enlightenment. I had developed a good amount of the Burkean sentinments myself and from Taleb, but I wasn't quite sure. Moldbug tipped me over, and then I found Aristocratic Egalitarianism. I'm probably somewhere between Thiel, John Gray,Taleb, Curt. + Influences from Machiavelli and Isaiah Berlin. With Elizier and Robin as well of course.
If you want a coherent framing point that is articulate, well stated, and non-obscurant Aristocratic Egalitarianism is it. You don't have to have hate in your heart to be NRx. It can be forward and positive, and it is mostly. However, before that it is.... 'sober'. There is no eliteness without appreciation and paternalism. It's not people's fault for how nature rolled the dice for them and it wasn't say high intelligence or executive functioning; no matter what the kids say. Being blessed with a lot of ability comes with the responsibility and that also means that people who are very intelligent but do not have responsibility are strictly looked down on in my point of view.
If it helps, I used to be an ultra-...
Moldbug is notorious for a jargon-heavy and hard-to-read writing style, which your comment is being compared to in a request for a clarified version.
IANANR, but from what I heard they tend to start by reading Moldbug, who does make a few interesting points not usually found elsewhere, then proceed to listen to Michael Anissimov, who apparently makes similar points, but more accessibly. And once you are infected with the memes like The Cathedral and Demotism, moreright.com starts making a lot of sense. Nyan_Sandwich does not post here anymore, but he used to particiapte a fair bit, including a few highly upvoted articles in Main... until NRxia got the best of him.
I went from straight Libertarianism to Georgism to my current position of advocacy of competitive government. I believe in the right to exit and hope to work towards a world where exit gets easier and easier for larger numbers. My current anti-democratic position is informed by the amateur study of public choice theory and incentives. My formalist position is probably due to an engineering background and liking things to be clear.
When the fundamental question arises - what keeps a genuine decision maker, a judge or a bureaucrat in government (of a polity ...
I'm not a neoreactionary as such (eg I'm pretty skeptical of monarchy), more of an anti-leftist. I see NRx as the best relatively coherent movement against the left due to it critiquing the flaws of the left in what I see as a more intelligent and perceptive way than typical conservatives do.
I think I found it via Moldbug at first.
In these discussions, I often find myself writing a long text describing my beliefs and why I am not interested in defending or spreading them. At that point, I usually stop writing and start over, like I did now.
I'm willing to label myself as neoreactionary because neoreaction better describes our current society than leftism. In a future world I might look at neoreaction as the most accurate description of a certain time period. Neoreactionary beliefs could be easily rendered irrelevant with transhumanist advances.
The reason I value neoreaction is becaus...
The reason I value neoreaction is because it gives me – in my personal life – an edge. This is also the reason why I am not interested in defending or spreading many neoreactionary beliefs.
Unless you want an edge over other LWers, would you mind elaborating which beliefs have benefited you and in what way?
What are the downvotes for? If I don't have great understanding, should I say nothing?
[Not a rhetorical question.]
I didn't downvote, but linking to a rationalwiki attack post about neoreactionaries isn't a good way to inform people.
I think people downvoting you may not have realized that you were the original poster, and thus may have thought you should not reply at all if you didn't know more. (Since you are the OP I think your reply is justified in answering "as best you know, what exactly is it you're asking us about?")
Technically speaking, they are politically mindkilled undiscriminating skeptics. They make a list of things they don't believe (sometimes for good reasons, sometimes merely for associating them with a different political tribe), and make fun of them. They use "rationality" as an applause light, but not as modus operandi. They are usually correct in situations where being correct is trivial for a generally educated person. That is already better than a great part of internet, but people can also do much better.
because it's in my interests. I can see resentment and animosity towards white people becoming more and more widespread, more brazen and more publicly accepted. This will lead to all of my people's traditions and institutions and culture being destroyed and will lead to white people being marginalised and losing control of their homelands. When a people lose control of their homeland, that hasn't ever worked out well for them. So of course it is in my interests and in the interests of my descendents, my group to reject mainstream so-called "progressivism" ...
The intro to the rationalist neoreactionary blog the Future Primaeval sort of captures this:
...It has not been apparent until now, but this is actually a group blog, composed of a small group of people with similar ideas which are very different from everyone else's. For various reasons, we've decided to leave our previous projects and start a new blog dedicated to theoretical and practical inquiry into lifestyle, politics, philosophy, and social science. Welcome.
As thinkers, most of us got our start in a community dedicated to the art of human rationality.
I was always intrigued in the racial policy of NRx, how do NRxaries define race for their purposes, and how that factors in to their overall ideology? Also appreciated if any NRxaries can recommend me some good reading on the above topic to update my priors?
Here is a simple argument for NRx: 1) democracy automatically produces communism and 2) communism is very evil. Proposition 2 is not very controversial. Proposition 1 just comes from extrapolating the trend line of government control over the economy out another couple of decades.
1) democracy automatically produces communism and 2) communism is very evil.
The paradigmatic cases of the evils of communism are Russia and China. Neither country was ever a democracy. The third paradigmatic monster of the 20th Century, Naziism, did arise from a democracy, but was not communism.
What is the X you are referring to, that democracy produces, and that produces evil, and what are the examples?
1) democracy automatically produces communism
That's historically funny given that Marx argued that democracy can never produce communism.
Does being aligned much closer to neoRx count? If so, I confess that my long journey (decades) has gone from its most recent position of being a mindless drone of the "establishment" right wing, steeped early in RC and finshed off in episcopal trimmings. Then after some hayek, regernery(?) And such I followed up with moldbug and the like I had the same epiphany Charlie Brown did on the Christmas special at Dr. Lucy's kiosk:
THAT'S IT !!!!!
It seemed to all make a lot of sense. Unfortunately it all seems so unattainable. Meh.
If you think seriously about what living a lot longer than current norms would have to mean, then you'll realize that everything familiar to you now will eventually vanish, and new things will take their place. Then those things will vanish as well, and other things will take their place. Just keep iterating.
Consider how much of the currently familiar things in our social world originated in an intellectual experiment in the 18th Century called the Enlightenment: democracy, egalitarianism, cosmopolitanism, feminism, secularism, individualism and so forth....
If you think seriously about what living a lot longer than current norms would have to mean, then you'll realize that everything familiar to you now will eventually vanish, and new things will take their place.
Older readers of LessWrong will know that it doesn't take that long.
In my 40's I was damn near grabbing people and shaking them and saying "Things change!"
After a while, I got bored with saying that, and also came to the conclusion that if you haven't lived through things that you thought were basic going away, you don't know what it's like.
originated in an intellectual experiment in the 18th Century called the Enlightenment: democracy, egalitarianism, cosmopolitanism, feminism, secularism, individualism and so forth
... Actually all of those ideas are considerably older than the Enlightenment, and can be traced to Antiquity and beyond.
Prediction is hard, especially about the future.
It's possible that feminists and MRAs will wake up to find a matriarchal future.
Or gender (if any) will come to mean something very different from what we're used to. Once humanity starts bioengineering itself, the range of possibility opens up tremendously.
My bet is that if cryonics works, the future will divide into home era cohorts, and the vast majority of people from earlier times may be living in reasonable comfort but will have very little power. A few highly adaptable people may be able to get up to speed to join the current culture.
I feel sorry for the feminist women in cryonics who don't see this as a distinct possibility of the kind of Future World which would revive them. They might find themselves in a conservative, patriarchal society which won't have much tolerance for their assumptions about women's freedoms.
And this is worse than death?
consent seem relatively objective.
Really?
All in all, it looks very much like "communicated agreement" is the objective fact, and whether that gets upgraded to "consent" depends on a whole host of ethical judgments that are often contentious.
I'm puzzled by your focus on women. Many men probably don't want to live in a patriarchal society either. I certainly don't.
That's aside from the fact that this really has very little to do with the subject at hand. There's a distinct question of what you expect will happen and what one should try to make happen.
I still don't get why you'd prefer to live in a world where women cannot do all those awesome things as well.
I wouldn't be too surprised by the possibility of a future society returning to traditional social structures. I would be somewhat surprised by every future society returning to traditional social structures. Either way, I don't see why this means feminists shouldn't sign up for cryonics.
marriage rates were higher, divorce and bastardy rates lower
That's only desirable if there's strong social pressure in favor of some family models over others. Tolerance of diverse family structures has made marriage less relevant for economic well-being.
wife was free to cook and clean and raise the children
Your idea of freedom is... curious.
Star Slate Codex has a great perspective on this. The institutions that are beneficial depend on the context. Are we playing for survival and can't afford risk or are we playing for flourishing and the risk is worth it because the gains outweigh the losses and we can afford to be nice?
http://slatestarcodex.com/2013/03/04/a-thrivesurvive-theory-of-the-political-spectrum/
That's like saying horseshoe crabs and coelacanths have a selective advantage when compared to bipedal apes.
That's like saying horseshoe crabs and coelacanths have a selective advantage when compared to bipedal apes.
TBD, ask me again in a million years or so :-/
Actually, the situation of women in Ancient Egypt was quite progressive by Bronze Age standards.
Also, are you saying feminists are headed toward breeding themselves out of existence? Human history is well past the age where ideas were only transmitted within the same family. Feminism isn't genetic; it's memetic.
Women were socially important in Egypt as far as the Ptolemaic dynasty, at least. It didn't fully adopt Byzantine culture until the 5th and 6th centuries CE, and this change was largely fostered by the collapse of the Western Roman Empire. So no, there was no "decline" due to their social system, only a largely unrelated cultural/memetic replacement. (It did fall to the Persians and then to the Arabs shortly thereafter, but by that time the ancient Pharaonic customs had been forgotten.)
Through LessWrong, I've discovered the no-reactionary movement. Servery says that there are some of you here.
I'm curious, what lead you to accept the basic premises of the movement? What is the story of your personal "conversion"? Was there some particular insight or information that was important in convincing you? Was it something that just "clicked" for you or that you had always felt in a vague way? Were any of you "raised in it"?
Feel free to forward my questions to others or direct me towards a better forum for asking this.
I hope that this is in no way demeaning or insulting. I'm genuinely curious and my questioning is value free. If you point me towards compelling evidence of the neo-reactionary premise, I'll update on it.