Tag Archives: elite

Distinction

To support its self-regard, the elite needs to associate itself with whatever is uncommon. In the arts, for instance, the elite patronizes just those artists and designers whose work is inscrutable and even repugnant to everybody else. Thus the modern phenomenon of the avant-garde. But, elite snobbery expresses itself in moral as well as aesthetic taste.

Just as the elite patronizes the artistic avant-garde, it also supports what at any given moment pass for avant-garde attitudes, preferences, and lifestyles. The actual content of whatever ideas the elite embraces matters little because these ideas never serve the elite as anything more than fashion accessories. Outr√© ideas, ideologies, philosophies are easily embraced because easily discarded. The more perverse-seeming the idea, the greater its potential for displaying the elite’s extraordinary discernment. Thus, the same class of people who lauded Marcel Duchamp nominating a urinal to the status of art in 1917 today support a man nominating himself to be a woman and vice versa.

Progressivism has a longstanding association with snobbery, going at least as far back as the female-run salons of the 18th century that nurtured Enlightenment thought. In that particular instance, fashionable ideas did ultimately have unpleasant consequences for the silly blue bloods who entertained them, proving that the world is not entirely devoid of justice.

Antiwhite whites

Blaming Jews for white self-hatred, as the alt-right is prone to do, doesn’t get us very far. Whatever anti-Christian and anti-white malice is ascribed to Jews cannot explain the susceptibility of whites themselves to antiwhite propaganda. The question remains: why are whites so anxious to run away from “whiteness”?

I suspect the reason is that whites tend to associate the qualities that define whiteness–which as with any other ethnocultural group are a congery of beliefs, tastes, and prejudices both pragmatic and xenophobic–as things that they left behind when they migrated to the cities and acquired a veneer of sophistication. White animus against whiteness then indicates the distance that whites have traveled from their rural roots and the pressure to sustain that distance by professing “superior” liberal attitudes that abjure what they now regard as their former hickness.

Thus, white liberalism is best understood as a form of snobbery, directed, as snobbery typically is, at repressing the memory of earlier uncouthness. Liberal, self-hating whites are basically fashion victims. That is why liberalism flourishes among the well-to-do. They are the only people who can afford it. The acutest manifestation of “white privilege,” is, in fact, white liberal hatred of white privilege, a hatred that white liberals can indulge because they are insulated from its consequences.

The question is for how long will antiwhite whites be able to enjoy this peculiar proof of their elite status?

Up until the moment that whites (along with everyone else) are cast back en masse into the straitened circumstances from which they emerged in the course of the anomalous postwar boom. The process is well under way, and a sign of it is the fact that liberalism and its pieties are increasingly perceived as the pretensions of an insufferable elite.

Dotage

The mark of a successful–all too successful–elite is that it feels so secure in its position that it can indulge in displays of moral distaste for the very means and values that enabled its ascent.

This is what we observe today in the form of a white elite cheering on campaigns against “white privilege.” On the surface, this is evidence of either altruism or masochism. But it is neither. It only indicates how well-insulated the elite is from the consequences of its moral affectations.