Claes Ryn, Where in the World Are We Going?

Where in the World Are We Going?
by Claes G. Ryn

First of all, a conservative is acutely aware of the flawed nature of man. The capacity of human reason is limited. Our existence is ultimately a great mystery. Conservatives recognize that for these reasons we need the best of the human heritage to help guide us.

The Jacobin suffers from no such humility. Who needs history when there are universal principles that are also self-evident? It’s all so clear. Traditions are but historical accidents, props for old elites that should be replaced by the enlightened and virtuous, people like him. Leo Strauss and his disciples have taught us to disdain "the ancestral" and heed only principles of reason.

Conservatives and Jacobins differ profoundly on what ultimately commands our loyalty. Conservatives stand in awe of a higher power. The ancient Greeks spoke of it as the good, the true and the beautiful. Others refer to it as the will of God. This higher reality is, in any case, not some ideological blueprint. To feel obligated to look for and to do the right thing is not the same as to know just what it is in particular circumstances. The complexity and unpredictability of life disincline the conservatives to sweeping, categorical assertions.

The Jacobin is a true believer. He has access to universal principles, you see, and they demand "moral clarity." You are either for his principles, which makes you virtuous, or you are against them, which makes you evil. It’s all so clear.

To have unquestioning faith in one’s own moral superiority is for Christians the cardinal sin. Only a profoundly conceited person could think that for another to oppose him is by definition morally perverse.

But the Jacobin assumes a right to have his way. Behind his moralism hides a desire to dominate. The hesitation or trepidation that may trouble men of conscience do not deter him. The will to power silences all doubt.

For the conservative, the universal imperative that binds human beings does not announce its purpose in simple, declaratory statements. How, then, does one discern its demands? Sometimes only with difficulty. Only through effort can the good or true or beautiful be discovered, and they must be realized differently in different historical circumstances. The same universal values have diverse manifestations. Some of the concrete instantiations of universality take us by surprise. Because there is no simple roadmap to good, human beings need freedom and imagination to find it. Universality has nothing to do with uniformity.

For the Jacobins, ahistorical, ideological precepts define universality, and these demand conformity. Comply with them, or else.

The conservative is attracted to both universality and diversity, because the two do, in a sense, need each other. He does not cherish diversity for its own sake, for much of the diversity in the world offends all higher values, but diversity of another type is how universality comes alive in the infinite variety of individuals and circumstances.

Because universality manifests itself variously, the conservative is no narrow-minded nationalist. He is a cosmopolitan. This does not mean that he is a free floater, at home everywhere and nowhere. That describes the Jacobin ideologue. The conservative is a patriot, deeply rooted in the best of his own heritage. It is because he is so attached to what is most admirable in his own culture that he can understand and appreciate corresponding achievements in other cultures. He is able to find in different places variations on a common human theme. The culturally distinctive contributions of other peoples deepen and enrich his awareness of goodness, truth and beauty.

The Jacobin is not interested in diversity, only in imposing his blueprint. What history happens to have thrown up is just an obstacle to what ought to be. Only what is "simply right" deserves respect. It’s all so obvious.

Conservatives see in Jacobin principles a hair-raising obliviousness of life’s complexity. To implement such principles may devastate a society. A society may be wholly unsuited or unprepared for changes demanded of it. So what, say America’s neo-Jacobins. We need moral clarity. What was there before does not matter. "Democracy" must take its place. One model fits all. To ensure a democratic world, America must establish armed and uncontested world supremacy.

The will to power is here bursting at the seams. What argument could be better for placing enormous power in the hands of the neo-Jacobins than a grandiose scheme for remaking the world. At lunch yesterday we got to hear [from Max Boot] the pure, undiluted neo-Jacobin message.

All Jacobins warn of the Enemy with a capital "E." The Enemy is the embodiment of evil, a force with which no compromise is possible. For the American neo-Jacobins the Enemy is Terrorism with a capital "T." Though the only superpower, America must be in a permanent state of emergency, be armed to the teeth and relentlessly pursue the Enemy.

One current assumption about conservatives is nothing less than weird: that they are hawks, always looking for prey and always bullying. Conservatives are in reality normally doves, looking for ways to settle conflicts peacefully. They view war differently from neo-Jacobin desk-warriors. The suffering and destruction of war are frightful realities involving actual human beings. War is the very last resort.

Conservatives harbor no illusions about the international arena. Bad people behave badly. So conservatives want to be prepared to handle threats to their own society and civilization or to international peace. But their normal way of interacting with other peoples is to try to defuse conflict and to pursue a common human ground. This is the cosmopolitan way.

Click here to read how else traditional conservatives can be contrasted with neoconservatives.