Every modern “advance,” every “emancipation,” contributes to a retreat into infantilism. Once everything formerly accepted as fated and immutable is recategorized as purely conventional, the very possibility of nobility is extinguished because the foundation of nobility, Nietzsche’s amor fati, is made meaningless. Instead of developing the rigor to face and embrace fate, one indulges in ceaseless experimentation, deferring forever the assumption of a serious attitude toward life. Whenever difficulty or discomfort present themselves, the ready availability of an alternative choice subverts any inclination to fortitude. With every obstacle, one simply veers to avoid it, until evasion becomes habitual. Thus, all the supposedly empowering advances bestowed by secularism and technology turn out to have a profoundly disempowering, diminishing effect on character and, indeed, on the human organism as a whole. We see the destructive results on multiple fronts: in the extreme reduction of attention span and concentration dubbed Attention Deficit Disorder (in actuality, a condition so pervasive that it constitutes the current cognitive norm) no less than in the mania for gender “reassignment.” What these and numerous related modern disorders attest to is the failure of the modern subject to leave behind the plasticity of childhood and its seemingly infinite but unrealized potential. Understandably, this universal affirmation of the inner child goes hand in hand with the radical negation, the nullification, of the paternal function. In a world, in which nobody is required to grow up, fatherhood in both its actual and symbolic form is redundant. The modern world is, in its essence, the world without a father.
Money, then, appears as this distorting power both against the individual and against the bonds of society, etc., which claim to be entities in themselves. It transforms fidelity into infidelity, love into hate, hate into love, virtue into vice, vice into virtue, servant into master, master into servant, idiocy into intelligence, and intelligence into idiocy.
Since money, as the existing and active concept of value, confounds and confuses all things, it is the general confounding and confusing of all things–the world upside-down–the confounding and confusing of all natural and human qualities.
He who can buy bravery is brave, though he be a coward. As money is not exchanged for any one specific quality, for any one specific thing, or for any particular human essential power, but for the entire objective world of man and nature, from the standpoint of its possessor it therefore serves to exchange every quality for every other, even contradictory, quality and object: it is the fraternisation of impossibilities. It makes contradictions embrace.
Today, the money-enabled “fraternisation of impossibilities” visible to Marx in 1844 challenges even the division of the sexes. The fact that progressives hail the overcoming of the gender “binary” as progress just confirms that they are capital’s useful idiots.
Taken on its own, the claim that gender is a social construction is a triviality. All distinctions whatsoever are ultimately social constructions. What is significant is only the moment when they begin to appear as such. When a culture begins to apprehend itself as merely a culture, its tenets and tastes as merely prejudices, it is moribund. The “deconstruction” that ensues is the labor of maggots.
It is not the constructedness of gender that the transgender fad reveals but the power of consumerism to transform anatomy into consumer choice. Everything that was default, natural, is made unnatural, subject to customization, available as paid option.
Those who would free us from the last vestiges of patriarchy are in actuality delivering us into the grasp of the mutagenic corporate Borg. Once it is removed from the patriarchal order that dignified it, the body becomes a machine whose parts can be altered at will. Transgenderism is but the logical expression of this desacralization of the body at the behest of the capitalist drive to reduce all of nature to product.
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. Outré 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.
Part of what constitutes our decadence, or maybe is the very essence of our decadence, is our cowardice in the face of ugliness, our willingness to compromise with it.
We know the difference between ugliness and beauty or we would not mount arguments against the unfairness of the distinction. But we are compromised: we cannot uphold beauty because we cannot uphold unfairness.
Now this would seem to be an inevitable consequence of what we call democracy given that beauty stands out because it is uncommon and that its appreciation must therefore slight the common. The antagonism between democracy and beauty is confirmed by the fact that the bulk of the beautiful things that have been handed down to us and that we take care to preserve were produced under decidedly inegalitarian and authoritarian conditions.
More fundamental to our predicament is that fairness is absent from nature, which is innocent of any notion of universal rights, and that our modern idolatry of fairness is, therefore, an expression of a radical alienation from nature.
Beauty and naturalness are intimately connected to the degree that beauty could be said to represent nothing else than perfect naturalness and the necessity that we perceive in naturalness. Conversely, ugliness and unnaturalness are synonymous. It follows that the affirmation of beauty is possible only alongside an affirmation of the order of nature.
Therein lies the root of the modern antagonism toward beauty. For modernity recruited its promoters and adherents by promising an emancipation from the constraints of nature. All our investment in the empirical sciences has been driven by that promise–which science has more than fulfilled but at the price of rendering us, its late beneficiaries, into wholly unnatural creatures.
The horrific mutants and aliens that populate sci fi are us. Mary Shelley’s Frankenstein was a vision of what post the ascension of the bourgeoisie, Western man was becoming.
Modernity is in its very essence the triumph of unnaturalness and ugliness. It is the age of the freak.
And this is why beauty has fled from us, and why we are powerless to resist the ever-more-hideous abominations that science and technology foist on us, be they misgendered and transgendered beings, architectural obscenities, or abysmal manners.
Today, ugliness has rights. And beauty is a detestable privilege.
And yet, we have not successfully eradicated all beauty. It lingers as our bad conscience, as a repressed awareness of our degradation. And to that extent, it lingers as our death drive, for deep down we loathe our ugliness and seek our own extinction, the means to whose realization science has also mercifully bestowed upon us.
The vacating of patriarchy has played out as mass psychosis. Every inherited norm is exposed as discardable convention, only to be replaced by something more flagrantly arbitrary. Thus the project of modernity turns out to be a thoroughgoing unlearning, an expunging, of the accumulated heuristic knowledge of past generations. And the outcome, a race of ninnies.