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Fluid Borders Destroy Local Communities


Starting with the late 1960s, sophisticated intellectuals, from Jacques Derrida to Michel Foucault, hastened to provide the Left with an ideological justification for this stance.

Post-structuralist French theorists have constantly emphasized the concept of alterity, or the experience of encountering the “Other” or the “Stranger”, suggesting that identity has always a fluid meaning, emerging out either of a diplomatic negotiation or a political warfare (another term of the Marxist understanding of power).

The Right insists on the richness of local customs, and traditions. Conservatives defend national sovereignty, only because they believe in the power of self-determination which local communities have demonstrated across the ages.

At no point in time, people have called for a “world government”. Subsidiarity is what makes social life bearable. Jesus asked us to love our neighbor, first and foremost, and not the distant people, whose face we have never seen. The Left, on the other hand, disregards the principles of localism and national loyalties.

Since Karl Marx’s defense of Socialist Internationalism, adversaries of tradition have sought to undermine natural affections tied to shared language, norms, faith, and a collective historical fate.

Conservatives acknowledge a universal humanity but emphasize the specific embodiment of general principles, echoing the divine Logos’ incarnation in the concrete realities of first-century Galilee. True community is not abstract; it demands tangible embodiment in the network of individuals and families that constitute a village, a city, or a nation.

Virulent progressivism derides the authentic emotions of simple and free individuals, which defy commodification. The Left’s rhetoric, cloaked in the language of universal rights, dismisses the crucial role of the political community—a safeguard for individual dreams and aspirations through concrete entities like policemen, border guards, judges, and soldiers.

Utopian concepts like “social justice” and “historical progress,” thin and ethereal, echo the revolutionary fervor of 18th-century French radicals. They were the first modern activists eager to desacralize family, nation, and the Christian religion, imbuing the perpetual revolution with a mystical significance.

Globalization, according to the Davos establishment, will inevitably replace the existence of nation-states with a global governance, based on the rule of “experts”, and not of the representative politicians.

This explains why self-appointed elites in Davos, Washington DC or Brussels think that they can regulate the private lives of people living in San Antonio, Bucharest, or Budapest.

Beyond the crisis of traditional Christianity and the erosion of classic humanism, the West is facing the very disruptive advent of robots and artificial intelligence. Is this the beginning of a post-human society?

As we witness the wars of drones in the Persian Gulf or Ukraine, the widespread use of 5G technology, and of self-driving electric cars, we must ask ourselves what becomes of the common man?

Where are the saints, the heroes, or the geniuses of the past, if most of our interaction is limited to conversations with online machines? Can the soul of the Westerners retrieve the simplicity of the peasant’s faith in a living and protective God?

If so, any individual spiritual awakening requires one’s participation in the synergy of intermediary bodies—families, churches, guilds, book clubs, professional associations, cultural foundations, political parties, and civil society. Prefer tribalism over globalism.

As the famous American anthropologist and historian Paul Goodman once put it, local communities serve as essential frameworks for moral support and shared experiences.

People find meaning within the context of their cultural environment, where they establish communal bonds and the language of reciprocity. A sense of purpose is always boosted by a pre-existent community, which helps the individual better survive the experience of digital loneliness and modern alienation.


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O prostituată masculină a întrerupt un spectacol de la Teatrul Mic, în semn de protest față de nedistribuirea în piese a „femeilor trans”

Mihail Neamtu

Prietenii mă văd ca pe un scriitor, educator și om politic. Dușmanii ar prefera să nu mă vadă deloc. În fiecare zi, merită să luptăm pentru o Românie deșteaptă, adică trează spiritual, sănătoasă trupește, prosperă economic, puternică militar și întinerită demografic. În marele concert al națiunilor europeană, vocea noastră are un timbru aparte.

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