/lit/ - Literature

>>22328821

I made this chart a long time ago, before I converted to Islam

posting some good shid

>>16008424
>>16008629
I never understood why evola is on there, or hobbes, spengler, or cordreaneu. If the point is to be about catholic monarchism, then why include them? Is it to rope secularists into sovereign theory, if so why not include schmitt? I get the list but the selections don't completely vibe. Pic related also feels a bit thrown together.

Conservatism

Conservative /lit/ discord

https://discord.gg/c5Vga4E

>>12526454

>>12376705
I made a chart with books and film

>>11924010

Read edmund burke and thomas sowell

>>11878397

Yep

Conservative /lit/ discord, if you are interested
https://discord.gg/c5Vga4E

>>11741944
The ot God and the nt God are the same. Paul is politically very authoritarian and socially conservative, and advocates total submission of laity to clergy, slaves to masters, wives to husband's, and subjects to rulers. He also said rulers are agents of God's wrath and have the authority to put sinners to death on God's behalf

Here is a better chart, op

Conservative /lit/ discord too
https://discord.gg/c5Vga4E

Post recommendations and excerpts


https://youtube.com/watch?v=BHoAQW_DBI4

>where to start
This article a conservative perspective on how Marx was right, and how he was wrong
If you want a brief introduction to the perspective of conservatism, I suggest this article: https://traditionalbritain.org/blog/marx-contra-marx-conservative-interpretation-communist-manifesto/

Bookwise, where to start? Start with "Edmund Burke: The First Conservative". Excellent introduction to conservatism, and explains why Burke was conservative as opposed to just an antirevolutionary liberal.

After that, if you are of a democratic persuasion (I am not), I suggest The Natural Family: A Manifesto. Not the online pamphlet, but the 200 page book.

Other titles you should read to start with (order is unimportant)

"After Liberalism", by Paul Gottfried
"A Disquisition on Government"
"The Concept of the Political"
"The Culture of Narcissism"
"On the Generative Principles of Political Constitutions" (it is very short and even atheists will appreciate it)

Conservative /lit/ discord, we're currently doing a reading of Heidegger's essay on art
https://discord.gg/c5Vga4E

>>11683037
The Generative Principles of Political Constitutions

On Divorce

Essays on Catholicism, Liberalism and Socialism

A Disquisition on Government

>>11580102
I made this one

Here is a site you might enjoy

http://www.theimaginativeconservative.org

Welcome!

https://youtube.com/watch?v=SY3Kxf7ZTeI

>By contrast with the League of Nations, the Western Hemisphere appeared to be a true political order. Moreover, [Carl]Schmitt found American imperialism to be the most "modem," because it was primarily economic in nature. On the basis of the traditional 19th century antithesis between economics and politics, whereby economics was considered to be non-political, and politics to be non-economic, economic imperialism was not even considered to be imperialism. GeorgeWashington's 1796 Farewell Address was cited often: "as much trade as possible, as little politics as possible." Furthermore, all the arguments that the US had used to justify its actions in the past century, both in foreign policy and in international law, were contained in embryo in the Monroe Doctrine. Not only had the US formulated such a doctrine, it had compelled the entire world to subscribe to it, even though its content was obscure, ambiguous, and often contradictory, and the US had reserved the right to interpret its meaning. Unlike the European practice of distinguishing between "civilized, halfcivilized, and uncivilized" nations, the US distinguished only between "creditors" and "debtors." The American view of international law assumed private property to be "sacrosanct," which Schmitt found to be consistent for a state that had become the creditor of the whole world, and whose capitalists had invested enormous sums in other states. "It is a typically American theory, a theory belonging to a state whose imperialist expansion consists in the expansion of its capitalist enterprises and the possibilities of exploitation."

-preface to English edition of Nomos of the Earth

>[S]ome one portion of the community must pay in taxes more than it receives back in disbursements; while another receives in disbursements more than it pays in taxes. It is, then, manifest, taking the whole process together, that taxes must be, in effect, bounties to that portion of the community which receives more in disbursements than it pays in taxes; while, to the other which pays in taxes more than it receives in disbursements, they are taxes in reality—burthens, instead of bounties. This consequence is unavoidable. It results from the nature of the process, be the taxes ever so equally laid, and the disbursements ever so fairly made, in reference to the public service.

-A Disquisition on Government, by John C. Calhoun

Welcome!


https://youtube.com/watch?v=AvpfIKn7BI8

>A secularization followed in the nineteenth century—an apparently hybrid and impossible combination of aesthetic-romantic and economic-technical tendencies. In reality, the romanticism of the nineteenth century signifies (if we want to utilize the moderately didactic word romanticism in a way different from the phenomenon itself, i.e., as a vehicle of confusion) only the intermediary stage of the aesthetic between the moralism of the eighteenth and the economism of the nineteenth century, only a transition which precipitated the aestheticization of all intellectual domains. It did so very easily and successfully. The way from the metaphysical and moral domains is through the aesthetic domain, which is the surest and most comfortable way to the general economization of intellectual life and to a state of mind which finds the core categories of human existence in production and consumption.
-Carl Schmitt

>Into social thinking there now enters a statistical unit, the consumer, which has the power to destroy utterly that metaphysical structure supporting hierarchy. Let us remember that traditional society was organized around king and priest, soldier and poet, peasant and artisan. Now distinctions of vocation fade out, and the new organization, if such it may be termed, is to be around capacities to consume. Underlying the shift is the theory of romanticism; if we attach more significance to feeling than to thinking, we shall soon, by a simple extension, attach more to wanting than to deserving.
-Richard Weaver

Welcome
https://www.youtube.com/watch?v=_Zk6eXvCiuo

As you can see featured is our conservative reading chart, amending after input from /lit/

To start the talk off, I would like to discuss how Joseph de Maistre is the father of right-wing nationalism. This is where he diverges sharply from Edmund Burke (who otherwise coincided with Maistre on many things--indeed, Burke was a major inspiration for Maistre). For Edmund Burke, nations are simply legal corporations (although society itself isn't, as it well known he saw it as a metaphysical bond between the dead, the living and the unborn), in his An Appeal from the New to the Old Whigs (it must be understood that Burke didn't understand Whiggism except in terms of being a Williamite, vs. Jacobite Tories--that is why the Whigs excommunicated him, because at that point the Tories were Williamites as well and Burke was effectively one of them), Burke digs deeply into nationalism produced by the French Revolution, saying by overthrowing their government, they cease to be a nation, since their nationhood is predicated on their government, their sovereign. Maistre takes a radically different approach in his work. Though not French, he sees the French nation as something concrete and not depending on government, but depending on the distinctness of the French people as they were formed by God different from other peoples. He lays out his raw nationalist theory in "The Generative Principle of Political Constitutions", where he sees each nation has being distinct based on a divine purpose. In his other work, he even goes so far as to praise the Jacobins for defending France from Austria, saying first loyalty must always be to nation over internal politics. This in spite of the fact of course that he hated Jacobins politically, but said what they did, the Reign of Terror, and so forth, saved France for dissent in a time of danger. Unlike Burke, Joseph de Maistre doesn't reject the advent of nationalism, rather he absorbs its significance and gives it a right-wing formulation.