Nullos esse deos, inanae caelum
adfirmat Segius: probatque, quod se
factum, dum negat haec, videt beatum
'There are no gods, there's no one in the skies',
Says Segius: and there’s proof
Would he be wealthy otherwise?
One of the reasons the subordinate’s exercise of agency so agitates the conservative imagination is that it takes place in an intimate setting. Every great political blast—the storming of the Bastille, the taking of the Winter Palace, the March on Washington—is set off by a private fuse: the contest for rights and standing in the family, the factory, and the field. Politicians and parties talk of constitution and amendment, natural rights and inherited privileges. But the real subject of their deliberations is the private life of power. “Here is the secret of the opposition to woman’s equality in the state,” Elizabeth Cady Stanton wrote. “Men are not ready to recognize it in the home.” Behind the riot in the street or debate in Parliament is the maid talking back to her mistress, the worker disobeying her boss. That is why our political arguments—not only about the family but also the welfare state, civil rights, and much else—can be so explosive: they touch upon the most personal relations of power.
Still, the more profound and prophetic stance on the right has been Adams’s: cede the field of the public, if you must, stand fast in the private. Allow men and women to become democratic citizens of the state; make sure they remain feudal subjects in the family, the factory, and the field. The priority of conservative political argument has been the maintenance of private regimes of power—even at the cost of the strength and integrity of the state….
Conservatism, then, is not a commitment to limited government and liberty—or a wariness of change, a belief in evolutionary reform, or a politics of virtue. These may be the byproducts of conservatism, one or more of its historically specific and ever changing modes of expression. But they are not its animating purpose.
Neither is conservatism a makeshift fusion of capitalists, Christians, and warriors, for that fusion is impelled by a more elemental force—the opposition to the liberation of men and women from the fetters of their superiors, particularly in the private sphere. Such a view might seem miles away from the libertarian defense of the free market, with its celebration of the atomistic and autonomous individual. But it is not. When the libertarian looks out upon society, he does not see isolated individuals; he sees private, often hierarchical, groups, where a father governs his family and an owner his employees.
This is the one song everyone
would like to learn: the song
that is irresistible:
the song that forces men
to leap overboard in squadrons
even though they see the beached skulls
the song nobody knows
because anyone who has heard it
is dead, and the others can’t remember.
Shall I tell you the secret
and if I do, will you get me
out of this bird suit?
I don’t enjoy it here
squatting on this island
looking picturesque and mythical
with these two feathery maniacs,
I don’t enjoy singing
this trio, fatal and valuable.
I will tell the secret to you,
to you, only to you.
Come closer. This song
is a cry for help: Help me!
Only you, only you can,
you are unique
at last. Alas
it is a boring song
but it works every time.
Black was the without eye
Black the within tongue
Black was the heart
Black the liver, black the lungs
Unable to suck in light
Black the blood in its loud tunnel
Black the bowels packed in furnace
Black too the muscles
Striving to pull out into the light
Black the nerves, black the brain
With its tombed visions
Black also the soul, the huge stammer
Of the cry that, welling, could not
Pronounce its sun.
Black is the wet otter’s head, lifted.
Black is the rock, plunging in foam
Black is the gall lying on the bed of the blood.
Black is the earth-globe, one inch under,
An egg of blackness
Where sun and moon alternate their weathers
To hatch a crow, a black rainbow
Bent in emptiness
The cultural narrative of masculinity says a woman who is a virgin is a prize, holding her “special gift” for a “special person”. A male (not a man, a male) is a failure. He is a boy, not a man. He is a failure, because masculinity is rated in two axis’ - in our capacity for sex and our capacity for violence. These are the two ways that men establish our masculine credentials: by being a stud or being a bad-ass.
And - critically - men cannot show weakness. To show weakness or emotion makes you less of a man; it makes you a pussy. Not even a woman, just a part of a woman, something to be fucked by “real men”.