On Page 1 and 2 of his book, America’s Cultural Revolution, Chris Rufo, is recounting how Soviet dissident Aleksandr Solzhenitsyn denounced radical Angela Davis for siding with Soviet Authorities against Czech prisoners of conscience, but she refused to side with imprisoned dissident. Solzhenitsyn saw this as showing that David embodied the spirit of left-wing revolution: sacrificing the human being in service of ideology.
Rufo writes: Her commitment to the great abstractions—liberation, freedom, humanity was a ruse”
My response: Ideologues are fanatics that do not respect the life, right or liberty of any individual. The individual is supposed to sacrifice himself for the state, the cause, for society—that is his only purpose, and he should be grateful to submit to this deserved fate.
On Page 2 Rufo points out that Communism died in the Third World while quietly becoming widespread and culturally influential in America, and the people were caught unaware of it.
My response: Rufo is covering much of the ground already covered by Stephen Hicks in his expert book on postmodernism, Explaining Postmodernism.
I also wish to repeat what I read somewhere that Nazism has been discredited because the Germans recognized their crimes, apologized for them, and then tried to make amends. The various, murderous Communist regimes have never been held accountable: Russians, Chinese and North Koreans have never admitted fault and atoned. One of the horrible consequences is that Communism and Leftism, by millions of Americans, are still considered, noble, honorable, and morally superior to any system of the middle or Right including Fascism. There are historical wrongs that were never redressed, and Red China today is poised to be their world’s primary military power, and they mean no one well.
Rufo continues pointing out that old Communist accusations against America that it is a systemically racist nation and whites are a oppressor class became by 2020 standard outlooks in many of America’s institutions. Rufo delineates that the cultural revolution underway here now started in the tumultuous summer of 1968.
On Page 3 he lets the reader know he will be writing about the four prophets of the revolution: Herbert Marcuse, Angela Davis, Paulo Freire and Derrick Bell. He tells us that their ideas now suffuse the politics of our time. With terrorists, rioters and revolutionaries curbed on the law and order front, these radical tried to take over the culture via ‘the long march through the institutions” and their plot has worked brilliantly Their critical theories were not mere abstractions, but were as Rufo says on Page 5, “ . . . designed as political weapons and oriented toward the acquisition of power.”
These Leftists have now control school curricula, popular media, government policy and corporate resource programs. Rufo further goes on, on Page 4 to point out that this revolution is imposed by radicals from above and the people did not vote for it. Here is how bad it has become: “The critical theories of 1968 have turned into a substitute morality: racism is elevated into the highest principle; society is divided into a crude moral binary of ‘racist’ and ‘anti-racist’, a new bureaucratic logic is required to adjudicate guilt and redistribute wealth, power, and privilege. To enforce this new orthodoxy, left-wing activists have established department of ‘diversity, equity and inclusion’ across the entire stratum of the public and private bureaucracies. Allies are rewarded with status, positions, and employment. Dissenters are shamed, marginalized, and sent into moral exile.”
He is describing what has occurred calmly and accurately. Dennis Prager points out that real morality is Judeo-Christian and it personal and private, whereas Leftist replacements for traditional morality are public, and Progressive-Identitarian (Leftist Identitarianism or Identity Politics) favored groups versus disfavored groups (mostly white, male, heterosexual, conservative and Christian.
As an egoist I insist that moral, legal sanctions and rewards or punishment at work be assigned in a color-blind, identity-group-blind way focusing on the individual, his behavior, character, and merit.
The critical, collectivist, woke values are corrupt and spread division, hatred, and suffering, for there is massive injustice in the values of social justice warriors now culturally ruling America.
On Page 5, Rufo writes: “The ultimate goal is still revolutionary: the activists of the radical Left want to replace individual rights with group-identity-based rights, enact a scheme race-based wealth redistribution, and suppress speech . . . They want a ‘total rupture’ with the existing order.”
I write all the time that these social justice activists are true believers in their postmodernist Marxist ideology, and they will morph into Bolshevik hell in America. Whites are racially hated then, and then will face their own Final Solution at the hands of these Neo-Bolsheviks. They will end up making Hitler seem moderate. These nihilists are as demonic as possible. Under the guise of euphemisms such as social justice, affirmative health care for trans-youth, and women’s reproductive health care (abortion), they have killed morality in American and a love God .
On Page 6, Rufo writes that this book is a work of counter-revolution. More power to him and us. I hope we can save America and make it great again.
On Page 11, Rufo reveals that Herbert Marcuse was the father of the American cultural revolution. Rufo writes: “Today, America is living inside the Marcuse revolution. During the fever pitch of the late 1960s, Marcuse posited four key strategies for the radical Left: the revolt of the affluent white intelligentsia, the radicalization of the black ‘ghetto population,’ the capture of public institutions, and the cultural oppression of the opposition.”
My response: We are in trouble and his strategies took hold.
On Page 21, Rufo is examining the writings and machinations of Marxist Marcuse. By 1969, Marcuse America was not ripe for classical proletariat uprising, but he had hopes that poor blacks and college students could work to slowly overturn the status quo. Let me quote Rufo: “For Marcuse, the primary strategic necessity in the West was to relentlessly apply the negative dialectic, subvert the one-dimensional society, and destabilize the social order.” If he could weaken economic and stability and social cohesions, then perhaps his radicals could trigger a crisis, demonstration, confrontation, rebellion. He wanted our culture, economy, and society to decay.
On Page 22, he sneers at America’s tolerance and acceptance of his free speech right to promote violent revolution, but, as a typical Leftists, no free speech, or dissent will be tolerated, once the Communists run things. America took him in, saved him from Hitler, and he made a good living here, never bothered, and all he could think of was to destroy America. What brilliant sicked, nasty, vicious mindset propels a monster like Marcuse forward to overthrow blessed America, the best country the world has ever seen?
On Page 35, Rufo accounts for Marcuse lamenting that the Left then in the 70s had lost at the ballot box, and in the streets, but they could still win by applying critical race theories in the universities. He was evil but brilliant too.
On Page 38 Rufo describes how Marcuse and his former radicals were thinking of a long march through America’s institutions of higher and general education to bring about the transvaluation of values that eventually would lead to revolution and Communism, but they did not preach that openly. And incrementalism works: this is how the Left has gotten control of whole blue states and public and private institutions of all kinds.
On Page 42, Rufo points out that the radicals-turned-professors were great infighters and so they took over Academia, where they took over by 2015.
I wish to quote a paragraph from Rufo from Page 42; it is not new so much as nicely generalizing the long march through the halls of Academia: “As critic Bruce Bower had documented in The Victims’ Revolution, this new hybrid ideology, which combined the critical theory of society with the identity politics of the New Left, had a corrosive effect on department after department. ‘Once the humanities had been concerned with the true, the good and the beautiful; now they were preoccupied an evil triumvirate of isms—colonialism, imperialism, capitalism—and with the three-headed monster of victimhood—class, race and gender oppression.’ Bawer lamented, ‘Once, the purpose of the humanities had been to introduce students to the glories of Western civilization, thought and art—to enhance students’ respect for, even reverence, for the cultural heritage of the West; now the humanities sought to unmask the West as a perpetrator of injustice around the globe.’”
Individualism, morality, freedom capitalism technology, ease and comfort are all gifts of the West a wonderful if not perfect civilization but the Progressives brainwashed and indoctrinated our youth th reject it all as hopeless corrupt, racist and patriarchal, linked to white supremacy.
On Page 45 and 46, Rufo describes how the radicals overtook the departments and filled jobs with their followers, and then they took over the campus Administrations making them woke.
On Page 46, he describes their brilliant use of language: “From the beginning it had the attributes of a moral bulldozer: to oppose ‘diversity’ was bigotry; to oppose ‘inclusion’ was racism; to oppose ‘equity’ was domination.”
Marcuse’s wife, Erica Sherover-Marcuse set up DEI to move the radicals in campus power from critical theory to DEI.
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