Samuel T. Francis

"The lesson of 4,000 years of social history is that sexual behavior, consensual or not, has consequences for others, that it often affects (and hurts) others in ways society needs to control, and that unregulated sex renders social bonds, especially in the family but also beyond it, impossible. We can regulate it through law or through socially enforced moral custom or both, but we have to do it somehow. History knows of no human society that has not regulated sexual behavior and forbidden some kinds of it, nor is there any reason known to social science to suppose that a society that fails to do so is possible. A "society" that makes no distinction between sex within marriage and sex outside it, that does not distinguish morally and socially between continence and debauchery, normality and perversion, love and lust, is not really a society but merely the chaos of a perpetual orgy. It is an invitation to just such an orgy that the proponents of normalized and unrestricted homosexuality invite America."

"The expression "popular culture" originally meant those elements of culture produced by the people. Today it means nothing of the sort, but rather culture produced for the people by elites, and the elites, whether "publicly" or "privately" endowed, are invariably entwined with bureaucratic organizations... Outside the universities, what passes as popular culture manifests itself in television, films, journalism, publishing, music, museums, galleries, and amusement parks, all of which are bureaucratic and professionalized in form, most of which are almost always directly or indirectly dependent on the state, and all of which claim to provide for the people a culture that is so superior to what the people can produce for themselves that no one needs to worry about producing their own."

"[P]aleoconservatives, unlike libertarians, most neoconservatives, and many contemporary mainstream conservatives, do not consider America to be an “idea,” a “proposition,” or a “creed.” It is instead a concrete and particular culture, rooted in a particular historical experience, a set of particular institutions as well as particular beliefs and values, and a particular ethnic-racial identity, and, cut off from those roots, it cannot survive. Indeed, it is not surviving now, for all the glint and glitter of empire. ...[N]ot a few [paleoconservatives] have been accused of simple-minded “racism,” “white supremacy,” and other ill-defined bugaboos. I, for one, like to think that what they believe about race, while definitely not in the liberal-neocon mainstream, is rather more nuanced and considerably more sophisticated than their enemies (and not a few of their friends) want to think."

"Those who hold such skills are able to dominate the state, the economy, and the culture because the structures of these sectors of modern society require technical functions that only specially skilled personnel can provide. The older elites simply lack those skills and eventually lose actual control over the key institutions of modern mass society. As the new, managerial elites take over, society is reconfigured to reflect and support their interests as a ruling class—interests radically different from those of the older elites. Generally, the interests of the new managerial elites consist in maintaining and extending the institutions they control and in ensuring that the needs for and rewards of the technical skills they possess are steadily increased, that society become as dependent on them and their functions as possible."

"If we could somehow take out the ideology, change the minds of those who control the state, and convert them into paleo-conservatives, the state apparatus itself would be neutral. What really animates its drive toward a totalitarian conquest and reconfiguration of society and the human mind itself comes from the ideology that the masters of the managerial state have adopted, a force that is entirely extraneous and largely accidental to the structure by which they exercise power."

"[Buchanan] appealed to a particular identity, embodied in the concepts of America as a nation with discrete national political and economic interests and of the Middle American stratum as the political, economic, and cultural core of the nation. In adopting such themes, Mr. Buchanan decisively broke with the universalist and cosmopolitan ideology that has been masquerading as conservatism and which has marched up and down the land armed with a variety of universalist slogans and standards: natural rights; equality as a conservative principle; the export of global democracy as the primary goal of American foreign policy; unqualified support for much of the civil rights agenda, unlimited immigration, and free trade; the defense of one version or another of "one-worldism"; enthusiastic worship of an abstract "opportunity" and unrestricted economic growth through acquisitive individualism; and the adulation of the purported patron saints of all these causes in the persons of Abraham Lincoln and Martin Luther King, Jr."

"The loss of political power by what the Census Bureau calls "non-Hispanic Whites" as they dwindle from a majority to a minority is only the most apparent such change, and it is hardly unreasonable to expect that what will follow from the transfer of power will be the outright dispossession and political and legal persecution of the white minority by a non-white and non-Western majority that has little experience of constitutional government, little respect for the rights of minorities and oppositional groups, and little love for whites or the West. Indeed, we already see the beginnings of that dispossession in affirmative action programs, hate crime laws, multiculturalist curricula, calculated insults to and vituperation of whites, and the proliferation of racially motivated atrocities against them.”"

"What we have in this country today, then, is both anarchy (the failure of the state to enforce the laws) and, at the same time, tyranny—the enforcement of laws by the state for oppressive purposes; the criminalization of the law-abiding and innocent through exorbitant taxation, bureaucratic regulation, the invasion of privacy, and the engineering of social institutions, such as the family and local schools; the imposition of thought control through "sensitivity training" and multiculturalist curricula, "hate crime" laws, gun-control laws that punish or disarm otherwise law-abiding citizens but have no impact on violent criminals who get guns illegally, and a vast labyrinth of other measures. In a word, anarcho-tyranny."

"The laws that are enforced are either those that extend or entrench the power of the state and its allies and internal elites ... or else they are the laws that directly punish those recalcitrant and "pathological" elements in society who insist on behaving according to traditional norms—people who do not like to pay taxes, wear seat belts, or deliver their children to the mind-bending therapists who run the public schools; or the people who own and keep firearms, display or even wear the Confederate flag, put up Christmas trees, spank their children, and quote the Constitution or the Bible—not to mention dissident political figures who actually run for office and try to do something about mass immigration by Third World populations."

"The truth is that, for all their talk about social “roots,” conservative intellectuals in the postwar era were often rootless men themselves, and the philosophical mystifications in which they enveloped themselves were frequently the only garments that fit them."

"Martin Luther King’s legacy, as its keepers know, is profoundly at odds with the historic American order, and that is why they can have no rest until the symbols of that order are pulled up root and branch. To say that Dr. King are the cause he really represented are now part of the official American creed, indeed the defining and dominant symbol of that creed – which is what both houses of the United States Congress said in 1983 and what President Ronald Reagan signed into law shortly afterward – is the inauguration of a new order and the things they symbolized can retain neither meaning nor respect, in which they are as mute and dark as the gods of Babylon and Tyre and from whose cold ashes will rise a new god, leveling their rough places, straightening their crookedness, and exalting every valley until the whole earth is flattened beneath his feet and perceives the glory of the new lord."

"In the 20th century, egalitarianism has been used principally as the political formula or ideological rationalization by which one, emerging elite has sought to displace from political, economic, and culture power another elite, and in not only rationalizing but also disguising the dominance of the new elite… Egalitarianism played a central role in the progressivist ideological challenge, and the main form it assumed in the early 20th century was that of “environmentalism” – not in the contemporary sense of concern for ecology but in the sense that human beings are perceived as the products of their social and historical environment rather than of their innate mental and physical natures. Indeed, the ideological function of progressivism is de-legitimizing bourgeois society was accomplished by its identification of the society itself as the “environment” to be altered through social management."

"America, for once in its brief and not always glorious history, must try to learn that its own experience is peculiar in world history, that it has been unusually fortunate in coming to maturity in an epoch of untypical peace and prosperity, and that it cannot continue to judge the world by the norm of its own mythology."

"It is largely irrelevant whether the propertied elite acquires managerial skills, takes an active part in managing corporate enterprise, or has assimilated non-propertied elite manager into its own class and interests. What Mills and his disciple, William G. Domhoff and their school do not sufficiently perceive or appreciate thoroughly is that the interest of the propertied elite have changed substantially with the revolution of mass and scale. The propertied elite or “grand bourgeosie” of the bourgeois order may not have changed significantly in family composition, and certainly it retain wealth and status. Its economic interests, however, have changed from being vested in the hard property of privately owned and operated entrepreneurial firms, usually comparatively small in scale, to being intertwined with and dependent upon the de-materialized property of publicly owned, state-integrated, managerially operated mass corporations."

"Not only the media of mass communication, one of the most important instruments by which the managerial elite disciplines and control the mass population, but also all other mass organizations that disseminate, restrict, or invent information, ideas and values advertising, publishing, journalism, film and broadcasting, entertainment, religion, education, and institutions for research and development. Indeed, the mass organizations of culture and communication, which generally lack the coercive disciplines of the mass corporation and the mass state, are able to provide disciplines and control for the mass population primarily through their use of the devices and techniques of mass communication. All the mass cultural organizations, then, function as part of the media of mass communication, and they constitute a necessary element in the power base of the managerial elite."

"Post-bourgeois groups manifest hostility not only to the ideology of the soft managerial regime and to the psychic and behavioral patterns of its elite but also to the manipulative style of dominance that characterizes the elite and the tendency to acceleration on which the elite relies for the preservation and enhancement of its power. The managerial use of manipulation and acceleration not only alienates post-bourgeois groups culturally and morally but also threatens their economic position and social status."

"The formal mechanisms of mass liberal democracy – regular elections, competing political parties, universal suffrage, and legal and political rights – do not significantly mitigate the monolithic and uniform concentration of managerial power. The “despotism” of the regime – its tendency toward the monopolization of political, economic, and cultural power by a single social and political force of managerial and technical skills and the expansive, uniform, and centralized nature of its power – is a direct consequence of the contracted composition of the lite and the restriction of its membership to element proficient in managerial and technical skills. The narrowness of the elite that results from this restriction insulates it from the influence of non-managerial social and political forces and reduces their ability to gain positions within the elite fro which they can moderate, balance or restrain its commands. Their exclusion from the elite contributes to the frustration of their aspirations and interests and encourages their alienation from the conflict with the elite and the destabilization and weakening of the regime."