YDS: The Clare Spark Blog

November 7, 2014

‘Cultural Marxism’ blogs and immigration reform


[Update 11-11-14: The illustration that heads this blog is horrid racist propaganda, which I do not endorse. I posted it because it embodies the fear of miscegenation that dominates all ideologies that fear racial mixing.]

This is only a partial index on the subject that has dominated this website. I have been disturbed by those Facebook postings that blame a group of refugee [assimilated, “Marxist-Freudian”] Jews fleeing Nazism in the 1930s and 1940s (sometimes known as the critical theorists) for what is perceived as “identity politics” (“multiculturalism”) and/or “political correctness”. These men (plus Hannah Arendt) include T. W. Adorno, Max Horkheimer, Erich Fromm, Herbert Marcuse, Wilhelm Reich, and Leo Lowenthal: each of these prolific social critics found sponsorship in already existing social psychology and cultural anthropology as emboldened by FDR’s New Deal.

By focusing on these “critical theorists,” the older revolutions in the West, that of the Reformation and Counter-Reformation, have been conveniently ignored by conservatives and liberal Republicans alike, yet the fights between and within Protestantism and Catholicism are among the most portentous events in world history, encompassing a policy that remains current and hotly contested: immigration reform that would presumably increase the number of Catholics likely to support the Democratic Party. [E.g, the nasty aspects of capitalism and “Social Darwinism” are generally attributed to [Hebraic, puritanical] Protestantism, while social democracy, “compassionate conservatism,”  and even some aspects of communist ideology echo much of Leo XIII’s encyclical Rerum Novarum (1891). This is not to ignore the liberal Protestants and secularists who supported the Social Gospel, and now the Democratic Party.]

Journalism, so-called “progressivism,” and even the writing of history could be drastically modified were Barack Obama’s plans to massively increase the Catholic population adopted.


Here is my index that 1. Highlights the stakes for writing about social movements and “change” in ignoring the Reformation; and 2. Clears up the misidentification of the Frankfurters as the initiators of PC, identity politics, and the culture wars. The Frankfurt School focus was restricted to “fascism” and Nazism, which they generally blamed on mass media and demagogue-loving popular culture (with its elevation of “social imperialism,” consumerism, bad taste, the Leader principle and celebrities in general). I.e., the supposedly revolutionary working class had been bought off with vanities and luxuries of every type. Such as Erich Fromm located the source of Hitler’s appeal, not in the racial state and the elimination of ‘Jewish domination,’ but in “working class authoritarianism.”

In other words, the critical theorists were bohemian philosphers and, upon closer examination, organic conservatives beholden to German Idealism who disliked the impetus that the Enlightenment brought to the self-confidence of ordinary “puritanical” naifs who pretended to understand “things as they are.” With such a stance, the refugees from Hitler’s Germany were welcomed and promoted by the liberal “progressive” establishment in the most prestigious American schools.











"Cultural Marxism produces matriarchy"

“Cultural Marxism produces matriarchy”


September 20, 2014

“Taking responsibility” for ourselves and society

free_will-net_This blog is about personal responsibility and how that demand affects the writing of both personal histories and world historical events, especially catastrophic ones that cause mass death.

Personal responsibility/free will: I have written before about the ambiguities of assigning praise and blame for our life choices. When Melville did it in his under-read novel that followed Moby-Dick, Pierre, or the Ambiguities,  his mother thought he was crazy and called in Oliver Wendell Holmes (author of the snake-infested book Elsie Venner) to evaluate his mental health, perhaps to institutionalize him. Yet on Yom Kippur, the Day of Atonement, we are told to take an individual (not collective) inventory of those whom we have harmed, to change our conduct, and to make restitution to the damaged victim of our presumed malice or carelessness. (On Melville and free will see https://clarespark.com/2013/01/08/is-ahab-ahab-the-free-will-debate/.)

If only it were that easy to determine cause and effect. My baby may be screaming and driving me to distraction, but is her wailing an inherited feature of her temperament, or is she responding to negligent or stupid parenting choices, possibly picked up from my own parents?

Social responsibility. I have been reading books by historian Michael Burleigh, who seems quite Catholic to me in his leaning toward a late 19th century version of social democracy (see Pope Leo XIII and his encyclical Rerum Novarum 1891), and Burleigh’s rejection of the liberal theory of “totalitarianism” that equates Nazism and communism, i.e., Nazism is bad because of its divisive racial theories, while the Soviet Union attacked the materialist, modernizing bourgeoisie; at least the Reds were not wigged out with nationalism and differing sets of rules for hedgehogs and foxes. Or perhaps Burleigh dislikes the notion of totalitarianism because it implies total control and hence threatens his notion of free will and personal responsibility, without considering the details of Soviets versus Nazis. (The latter seems more likely, as he uses and abandons the term “totalitarian” depending on his outrage.)

Burleigh’s co-authored book on the Nazi “racial state” (with Wolfgang Wipperman) makes the point that Hitler’s welfare measures were directed solely at biologically fit, sports loving Aryans and depended on a racial hierarchy that demeaned Jews, feminists, Slavs, gypsies, “asocials”, and homosexuals; i.e., he is protecting the welfare statism of social democrats and their much vaunted “tolerance” of “difference.”


As an historian of the Third Reich, Burleigh has emphasized individual acts of resistance to Hitler’s policies, thus linking him to those believers in free will and social responsibility. BUT this traps us in the double bind so plainly delineated in “crazy” Melville’s novel, Pierre, or the Ambiguities (1852) that mocked “virtuous expediency.” (On the latter see https://clarespark.com/2011/06/12/call-me-isabel-a-reflection-on-lying/.)

I would gladly atone for my lapses and flaws; would that I knew what they are, without the inevitable muddle. “These free men are  not as free as they think” wrote Melville in his novel Mardi (1847).


September 22, 2012

Materialist history and the idea of Progress

Rerum Novarum by gercalher

[This is the second of two blogs on the ambivalence surrounding the First Amendment. The first is https://clarespark.com/2012/09/21/milton-mason-melville-on-free-speech/. For an interview with David Horowitz about the book reviewed here, see http://tinyurl.com/adtw9c2. ]

Another marker in the culture wars has been laid down by David Horowitz’s new book Radicals (Regnery, 2012). The chapters recount the careers of Christopher Hitchens, Bettina Aptheker, Cornel West, assorted Weathermen bombers (mostly female), and Saul Alinsky’s power-grabbing, crypto-Leninist nihilistic ideology.

But it is the last chapter wherein Horowitz lays his cards on the table. As a traditionalist (i.e., Burkean, Disraelian) conservative, he assails the “progressives” described throughout the book, lauds “compromise” as the alternative to “progressive” atheism, puritanism, perfectionism and futurism, and then declares, pessimistically in my view, that all civilizations are cyclical: they rise and fall. This view is of course associated with Counter-Enlightenment organic conservatives, who impose the life cycle of plants (Goethe famously did this), onto human organization.

In short, with his apparent view that all conflicts can be compromised, David Horowitz is aligned with the moderate men. Though he is dismayed by aggressive radical atheists, whose foibles include a Manichaean distinction between Good and Evil, DH’s essentially religious orientation to conflict resolution seats him at the same table as the radicals he vigorously criticizes throughout. I can only infer that anyone who discerns irreconcilable conflicts must be an Evil extremist who destroys [ neoclassical] social order. His vision is antagonistic to “puritans” (i.e., Hebraic Protestant voluntarism, worldliness, and free-market capitalism, which he links to the Satanic). Such a posture is in agreement with the Elizabethan compromise of Anglo-Catholicism or even the liberal Catholicism promoted by Pope Leo XIII in his 1891 encyclical Rerum Novarum (see http://en.wikipedia.org/wiki/Rerum_Novarum), a landmark pronouncement on the necessity of class harmony.  In other words, class harmony is Good, while unfettered materialism/atheism destroys and demoralizes families and all ordering institutions, in effect abandoning children to body- and spirit-crushing factories, nihilism and the terrifying immensities of an empty universe. Only a Satanist (or Promethean Romantic?) would commit such Evil acts.

Rerum Novarum Cupidus

I did not recognize myself as a materialist historian in any of Horowitz’s radicals.  Nor does he engage the battle of the sexes, putting quotation marks around the word “sexist”* (p.194)as if women have nothing to complain about.  I am a feminist, a materialist, and a secular Jew, who puts aside my private beliefs as I read archival materials and attempt to get inside the head of historical actors. DH is attuned to family relationships, as am I, and indeed faults Hitchens for failing to address his relations with his suicidal mother, a crypto-Jew.  But his criticism is not Freudian in any sense, but looks like a rebuke to the Mother’s dire “romantic” influence on her son, who never severed his ties with the [Romantic, Satanic] Left.

I have throughout this website carefully marked the original Progressive movement’s aims in addressing the red specter (through selective co-option), and in creating institutions that would soften relations between labor and capital—in order to prevent red revolution spurred by laissez-faire capitalism. I have also recognized the Communist infiltration of the progressive movement, taking advantage of New Leftism and its anti-anticommunist agenda, that further enabled the takeover of the humanities by the social justice avatars. But I cannot give all weight to the New Left for the deranged politics that confuse our political culture. We remain resistant to science and imagine that we are free when we are submissive to impulses laid down in early childhood, and reinforced in much of popular culture and/or partisan propaganda.

It is curious that nowhere in his book, does DH look at economic history or the conflicting models for wealth-creation offered by Keynesians as opposed to the followers of Milton Friedman, Hayek, et al. Nor does he get down and dirty in exploring generational conflict of the [Freudian] kind so tellingly explored by Herman Melville and a host of other authors. For that would be dipping into materialist history, facing “things as they are,” and perhaps delineating too disruptive, ambiguous, and kaleidoscopic views of how we got into this mess.  (For a related blog see https://clarespark.com/2013/05/30/nostalgia-for-the-middle-ages/.)

[Added, 9-23-12: Compare DH’s view of “human nature” to this passage from John Dos Passos’s post-radical period:

Responding to German students as to what is admirable about US, “I told them they should admire the United States not for what we were but for what we might become. Selfgoverning democracy was not an established creed, but a program for growth. I reminded them that industrial society was a new thing in the world and that although we Americans had gone further than any people in spreading out its material benefits we were just beginning, amid crimes, illusions, mistakes and false starts, to get to work on how to spread out what people needed much more: the sense of belonging, the faith in human dignity, the confidence of each man in the greatness of his own soul without which life is a meaningless servitude….Faith in self-government, when all is said and done, is faith in the eventual goodness of man.” (p.508, Virginia Spencer Carr’s bio of John DP)

*The complete paragraph begins on p.193: “It is not because radicals begin by being unethical people that they approach politics this way. On the contrary, their passion for a future that is ethically perfect is what drives their political agendas and causes others to mistake them for idealists. But the very nature of this future–a world without poverty, without war, without racism, and without “sexism”–is so desirable, so noble, so perfect in contrast to everything that has preceded it as to justify any and every means to make it a reality.” I thank David Horowitz for welcoming discussion and catching my error. In a second communication, DH explains that the quotes around “sexism” expressed his dislike of viewing sexism and racism as comparable discriminations. Many readers will agree with him, but in a recent publication (Created in the Image of God)  David Brion Davis, a liberal, devotes an entire chapter to the subjugation of women, which Davis does compare to slavery.

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