The commitment to the sanctity of the individual undergirds the institutions we inherited from the Revolution and Civil War
By Spengler
The
bicentennial of Soren Kierkegaard's birth passed on May 5 unremarked by the
political caste, although a dozen scholarly festivals quietly honored his
anniversary. That is a hallmark of our intellectual poverty. The casual reader
knows the Danish philosopher as the midnight reading of angst-ridden
undergraduates and the stuff of existential pop psychology.
That is
a sad outcome, for Kierkegaard is one of most rigorous philosophers, despite
his exhortative style. He asserted the primary of passion, not in the vulgar
sense of aroused emotions, but as the primary ontological substance from which
our world is built. In a passion-torn world, we should ignore the pop versions
and read him more closely.
If
asked, "Who is your favorite political philosopher?," as were the
Republican candidates in the 1980 presidential primary, I would have answered,
"Kierkegaard." (Actually, it's Franz Rosenzweig, but no-one has heard
of him).
Of
course, I would have lost. Passion is passé. Kierkegaard's outlook is close to
that of the radical Protestants who fought the American Revolution and the
Civil War, but at odds with the main currents of modern conservative thought,
that is, classical political rationalism and Catholic natural law theory.
Kierkegaard still has a redoubt at St Olaf's College in Minnesota, which
sponsors translations and maintains a library of scholarly materials, and a few
other Protestant institutions. But one never hears his name in a political context.
Closer
to the conservative mainstream is my friend Peter Berkowitz in his 2012
book Constitutional Conservatism: Liberty, Self-Government, and
Political Moderation. As Stanley Kurtz summarized his view at National
Review, "By moderation Berkowitz means something a bit different than the
everyday use of the word, otherwise Buckley and Reagan wouldn't qualify.
Political moderation, says Berkowitz, "doesn't mean selling out causes or
making a principle of pragmatism." A true understanding of moderation can
even dictate strong stances and bold opposition to popular movements. Real
political moderation, Berkowitz explains, means balancing worthy yet competing
principles and putting them effectively into practice." As a matter of
practice, Berkowitz "calls on conservatives to make a peace of sorts with
both the sexual revolution and the fundamentals of the New Deal welfare state,
without, on the other hand, surrendering either their fundamental principles or
their core battles."
There is much wisdom in Berkowitz's view. Still,
I disagree with him on two grounds.












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