Category Archives: Œconomics

Proudhon and Authority: Federalism and Mutualism

Robert Nisbet says in The Social Philosophers: Community and Conflict in Western Thought (Crowell, 1973), 371,

To the growing bigness of things economic and political, Proudhon opposed the necessity of a society based upon small groups and communities. These would be only loosely connected in a commune, which would be the next-highest level of organization. Each group – whether a family or a local or work association – would be sovereign over all matters affecting it alone. There would be no masses of individuals each directly related by a potentially tyrannous conception of citizenship to the all-powerful central state. Federalism and mutualism would be the keys to the good society. From mutualism would proceed the groups and communities made desirable by human nature and social function, with a maximum of autonomy in each. From federalism would proceed the necessary political structure of that autonomy to be found in each form of group and association. Thus would be achieved, not direct rule through centralized bureaucracy, but indirect rule, with a high premium placed upon decentralization and division of powers.

To me, this sounds quite close to Althusius, and rather far from (anything I have seen of) Schmitt. Proudhon’s vision of human society is certainly attractive; on the other hand, against the forces of global neoliberalism, the New Left, a nation’s defence requires the power to marshal the œconomic and military and cultural forces strong enough to withstand warring aggressors on every front – in a word, autarky. This is something that perhaps Althusius can supply in theory if Proudhon cannot:

The communion of right (jus) is the process by which the symbiotes live and are ruled by just laws in a common life among themselves. This communion of right is called the law of association and symbiosis (lex consociationis et symbiosis), or the symbiotic right (jus symbioticum), and consists especially of self-sufficiency (αὐταρκείᾳ), good order (εὐνομίᾳ), and proper discipline (ἑὐταξίᾳ).

Thomas O. Hueglin has brought the two in dialogue. I should read more. What do you think?


Goebbels on Women in Society

For an anticlerical with socialist tendencies, Joseph Goebbels (1933) had perhaps surprisingly respectable views on the place of women in society:

Looking back over the past years of Germany’s decline, we come to the frightening, nearly terrifying, conclusion that the less German men were willing to act as men in public life, the more women succumbed to the temptation to fill the role of the man. The feminization of men always leads to the masculinization of women. An age in which all great idea of virtue, of steadfastness, of hardness, and determination have been forgotten should not be surprised that the man gradually loses his leading role in life and politics and government to the woman.

It may be unpopular to say this to an audience of women, but it must be said, because it is true and because it will help make clear our attitude toward women.

The modern age, with all its vast revolutionary transformations in government, politics, economics, and social relations has not left women and their role in public life untouched. Things we thought impossible several years or decades ago are now everyday reality. Some good, noble, and commendable things have happened. But also things that are contemptible and humiliating. These revolutionary transformations have largely taken from women their proper tasks. Their eyes were set in directions that were not appropriate for them. The result was a distorted public view of German womanhood that had nothing to do with former ideals.

There are things in society that men cannot do, and God has given those things to women. Nothing must usurp the place of this calling for women, especially women who wish to please God as nature and Scripture have directed.

Likewise, there are things in society that God has entrusted to men and not to women, and men must do them. It is not for women to rule, but to be the home; it is for men to rule and defend the home and the homeland that, once constituted by men’s setting and continually keeping the boundaries, has received the womanly graces that then flourish.

Graham Greene Reads Bourgeois Christianity


We warrin’ on bourgeois Anglicanism like it’s 1689.

In The North American Anglican, Brian Miller has some brief thoughts, ‘Praying to Themselves’, about Graham Greene and a passage in his Orient Express.

In this short piece’s second part he says, ‘Graham wants us to think about what happens when religious bodies undertake the effort to update and modernize religious texts.’ Greene, he says, shows us how an attempt at relevance in fact makes the Church accessible only to a select group, weakening or destroying the ‘common prayer’ that the English world and the Latin world once enjoyed. Replacing the language of Zion, therefore, is a fool’s errand. That second part is well done.

The first part, however, is strange. It may make full sense only to a bourgeois audience, for it is perhaps only to a bourgeois audience that it seems necessary. To those with a bourgeois sense of Christianity, Mr Miller notes that Graham Greene ‘had notorious communist sympathies’ but was nevertheless a devout Romanist. ‘Catholic and Communist’, he says, ‘seem oxymoronic.’ He then quotes the ‘conservative’ William F. Buckley interviewed in The Paris Review:

Graham Greene always struck me as being at war with himself. He had impulses that he sometimes examined with a compulsive sense to dissect them, as though only an autopsy would do to dissect their nature. He was a Christian more or less malgré soi. He was a Christian because he couldn’t quite prevent it.

But Mr Miller can see in the Greene passage in view that, ‘far from being a contradiction, the communist and the conservative Christian impulses are perfectly aligned in that they both speak a universal moral language that seeks to transcend the matters of every-day life.’ Maybe, just maybe, William F. Buckley was wrong about Graham Greene, and Buckley was the one at war with himself. Buckley attempts to read Greene, but through that Orient Express passage he instead is read by Greene.

Buckley, eat your heart out. The contradiction is between Christianity and Whig conservatism.

ChristBol Defended Ethically on Just War, Subsidiarity, and Wealth

OrthodoxPolitics has replied to my more recent defence of ChristBol, which addresses a comment of his, on three points:

  1. Just war and aggression;
  2. Subsidiarity and sovereignty;
  3. Redistribution and commonality of wealth.

Just war

Following the order we have used in the earlier parts of our exchange, I shall begin with just war. Continue reading

A Reply to OrthodoxPolitics on ChristBol

In response to my post defending an irenic approach to Christian -Bol (particularly of the National Bolshevik variety), the author of the Orthodox Christian Politics blog has commented,

While I like some elements of Nazbol, there are elements of both National Socialism and Communism that are contrary to Christianity. With National Socialism, it is usually very aggressive, rather than following the principle of just war. It also has a very centralized system, violating the principle of subsidiarity. In terms of Communism, while it does a lot of good in helping the poor. It also does mass redistribution of property, but private property is a right in Christianity.

First, I shall note that National Bolshevism, despite the common nickname NazBol, is not directly related to Hitler’s National Socialism, and its exponents have never claimed ideological descent from National Socialism. The resemblance or convergence between the two, historically, was mostly in the general context of German nationalism; National Bolshevism, however, was part of the Conservative Revolutionary milieu and not of the National Socialist German Workers Party (NSDAP). Indeed, Ernst Niekisch, who may be considered the father of National Bolshevism, saw Hitler as ineffectual opposition to the bourgeois Versailles powers and therefore opposed him. Nevertheless, with a view to patriotic ideology’s dialectical development, I think it useful to answer some of the objections that the Orthodox Christian Politics author has expressed, so I shall not limit my remarks to the matter of Bolshevism.

Second, as I have noted in my ‘Defence of Christian -Bol’, it is with some ironic distance in the first place that I take up the name of National Bolshevik. I am not a German like Ernst Niekisch; nor am I a Russian like Eduard Limonov and Aleksandr Dugin; nor am I even of Europæan descent. I am a Chinaman, and my perspective naturally differs from that of the average Western dissident against contemporary liberalism.


With those caveats, what follows is my reply to the Orthodox Christian Politics author’s comment:

* * *

The problems you posit for a Christian’s appropriating National Bolshevism are not insuperable, and I think as Christians we are free to take what’s healthy from movements that are not explicitly Christian, or even profess themselves opposed to Christianity as actually practised, under the judgement of holy Scripture.
Continue reading


Self-Determination through Guilds

bakers’ guild

William Morris on the power of mediæval guilds, in ‘A Summary of the Principles of Socialism’:

‘The trade guilds which in the first instance were thoroughly democratic in their constitution, protected the craftsmen against unregulated competition, or from the attempt to oppress them in any way. Moreover, as it was easy then for a labourer to obtain a patch of land, and to remove himself wholly or in part from the wage-earners, so a journeyman apprentice starting in life as a mere worker could and generally did attain to the dignity of a master craftsman in mature age. The amount of capital to be amassed ere a man could work for himself was so small that no serious barrier was placed between the journeyman and independence; besides, the arrangements of the guilds were such that wherever a craftsmen wandered he was received as a brother of his particular craft. Although also the rest of Europe was behind England in the settlement of the people on the soil, the craft-guilds were even more important in the Low Countries and part of Germany in the Middle Ages than in England. Thus it should appear that in the record of the feudal development the period reached in each country when the peasant was a free man working for himself upon the land, and the craftsman was likewise a free man master of his own means of production represents the time of greatest individual prosperity for the people.’

From Distributism to Better Things

What took me away from distributism: too much wishful thinking and nothing significant about actually using force to protect national sovereignty. Concretely, there is overlap between distributism and national syndicalism, but the former seems to suit ultimately bourgeois fantasists who have little concern for geopolitical reality. The latter actually aims to defeat international capitalism and strengthen the place of the nation. Some will reckon that a weakness; I consider it a strength. There are alternatives to the usury-owned bourgeois managerial state, but I think distributism is not it. What force it lacks, national syndicalism has. So forgive me for not being a hobbit.

Natural Beef


By Julie A. Brown (CC BY 2.0).

I once saw a specimen of beef in Wegman’s, so fine that I could not help drawing my parents’ attention to it, that they too might appreciate the beauty by which naturally raised beef is distinguished: the meat’s deeper red and the fat’s orange tinge, but especially the fat’s delicate fractal interlacing with the muscle. When we consider the necessity of food for the human race’s large population, and for its various populations considered severally, I hope we can treat with dignity what is often a short and miserable life.


Mere Wage Increases Alienate the Worker


Karl Marx, in ‘Wages of Labour’, Economic and Philosophic Manuscripts of 1844, against the notion that a mere increase in wages is adequate or even ultimately useful to the worker:

‘The raising of wages excites in the worker the capitalist’s mania to get rich, which he, however, can only satisfy by the sacrifice of his mind and body. The raising of wages presupposes and entails the accumulation of capital, and thus sets the product of labour against the worker as something ever more alien to him. Similarly, the division of labour [which is increased by the accumulation of capital] renders him ever more one-sided and dependent, bringing with it the competition not only of men but also of machines. Since the worker has sunk to the level of a machine, he can be confronted by the machine as a competitor.’

Raising the worker’s wages has not given him greater power over his own work; instead, because of the other things a wage increase involves, it has only further alienated the worker from his work and its product. Thus, Marx says, Proudhon is wrong to regard æquality of wages as the goal of social revolution; instead, he goes on to say, the workers need to seize the means of production for themselves in order to take back their own work.

Offences’ Debts


Will God’s forgiveness free me now
From bondage unto man?
Are all my debts to man absolved
According to the plan?

I know his Spirit gives me pow’r,
Upon Christ’s perfect merits,
Without the law to plead his grace;
For whom he loves, inherits.

But what inheritance is worth
Enough my dues to pay?
For if I shun my duties now,
My hope will not appear:

If by my works I see my faith,
Which only justifies,
Then all assurance I dream up
Is nothing but cruel lies.

Could Newton make it up
To those he’d taken slaves?
No, he could only hope in God,
His final judge who saves.

No tears, no groans, no paltry works
Can heal the lashes’ scars;
But Christ, who meekly gave himself,
Will make them like the stars.

And is that treasure not enough
To satisfy all want,
Abundant beyond man’s design,
Your baptism’s full font?

From riches give that he has giv’n,
Incalculable worth,
And weigh not money’s sum but love –
Now have you any dearth?


Are there Christian mutual funds that, like Amana and other Islamic mutual-fund trusts, are not involved in usury? Or have Christians treated it as a foregone conclusion that, in a capitalistic world œconomy, avoiding usury is neither morally necessary nor … Continue reading


‘Among many people on the right, social justice has as little meaning as can be fit on a piece of confetti. They want to defend the nation but ultimately care very little for the people. They still do not understand … Continue reading

South China Morning Post to Become Pro-CCP Propaganda

Spectators in front of a large sign on Nixon’s motorcade route in China.

Mainland Chinese Internet giant Alibaba, reports the New York Times, is buying Hong Kong’s respected South China Morning Post (SCMP).

Alibaba is acquiring an award-winning newspaper that for decades has reported aggressively on subjects that China’s state-run media outlets are forbidden to cover, like political scandals and human-rights cases. Alibaba said the deal was fueled by a desire to improve China’s image and offer an alternative to what it calls the biased lens of Western news outlets. While Alibaba said the Chinese government had no role in its deal to buy the Hong Kong newspaper, the company’s position aligns closely with that of the Communist Party, which has grown increasingly critical of the way Western news organizations cover China.

I agree that WEIRD (Western, educated, industrialized, rich, democratic) nations have pretty biased mainstream media, which is why I also read RT with its pro-Putin bias; but the way to confront the false propaganda of the WEIRD media, with their often duplicitous talk of ‘human rights’, is not to add false propaganda supporting the CCP and ‘China stronk’ (強國). Because of money, the SCMP is already under pressure from the HK-China oligarchic establishment, but this development just seals the deal.


Oswald Mosley on the good sense of British abstention from Jewish quarrels: ‘We, always rejected the nonsensical doctrine that a whole people were born wicked, and doomed to sin and damnation from birth. This is the deep moral and intellectual … Continue reading


St John Chrysostom: ‘I am often reproached for continually attacking the rich. Yes, because the rich are continually attacking the poor. But those I attack are not the rich as such, only those who misuse their wealth. I point out … Continue reading