Warning: this article lies on a metapolitical and ideal level, and not on a programmatic and political level. It was first published on « Counter-Currents Publishing. »
The obsession of liberals [libertarians, either “classical liberals” or “anarcho-capitalists”] with condemning economic or cultural Marxism is a dead end. Saving Western civilization requires the wisdom to identify, the courage to name, the true contemporary enemy of the West: cosmopolitanism. Cultural Marxism is a sluggish expression, which may at best designate Gramsci’s doctrine that Marxists must, before attempting the Revolution, achieve cultural hegemony; as for economic Marxism, which is only a way of designating communism and planning, it subsists at the margin. Cosmopolitanism is the ideology promoted by the “global superclass,” according to the expression popularized (if not initiated) by Samuel Huntington: the world superclass consists of a transnational network of uprooted and denationalized people, whose gestation dates back at least to the beginning of the 20th century and whose constitution accelerated with the fall of the Soviet bloc. This article aims to elucidate the conceptual relations between liberalism [libertarianism] and cosmopolitanism; and will outline the contours of a new variety of liberalism: a liberalism simultaneously directed against bourgeois nationalism and against cosmopolitanism.
Definition of cosmopolitism
By cosmopolitan ideology, one must understand, here, the ideology that rejects humanity divided into nations. As such, cosmopolitanism condemns the particular mode of organization that characterizes a nation, which confers on a group of individuals the identity and the unity of a nation. That mode of organization is the following: a relative genetic homogeneity, as well as cultural; a chain of social and juridical ranks that goes back to a sovereign political authority (i.e., the supreme authority within the government); a territory that is covered by, and which limits, this hierarchical and homogeneous organization. Cosmopolitanism attacks the sense of territory and therefore borders, by forbidding governments to defend nations against indiscriminate free trade or free immigration. It also attacks the juridico-political hierarchy of a nation, in advocating the sole income and occupation inequalities, or in defending a world government. Finally, cosmopolitanism condemns the genetic and cultural differences between nations: not content with advocating the relativism of values within each nation—the abolition of moral boundaries enacted within them—it praises the leveling of races and cultures.