Europe’s contemporary society, the current system and operation of the European Union, its political, social and more deeper tensions—affecting the whole of human existence—all prove that the still popular phrase ‘progress’ is losing its catchword character just as more and more people become disillusioned with the ‘big projects of globalism.’
Conservatives are those who uphold tradition, the nation, and the values of the Bible. If we take care to uphold those principles consistently, it will become increasingly difficult, and eventually impossible, for those who advocate other principles, to present themselves as conservatives.
Hobbes refuted traditional higher law tenets and motivated people to accept the established laws and customs of their nations, even if they appear oppressive, for it is the only way peace and security can be obtained in society. The state thus becomes successful at the expense of justice, as it is today in the Islamic Republic of Iran, the People’s Republic of China, and the Russian Federation where power divorced from justice maintains order through oppression.
Some 30 years ago, István Bibó was looked upon as one of the most influential Hungarian political scientists. Unfortunately, he has been largely forgotten since—so perhaps it is time to rediscover him.
Creativity continues to be a central component of politics, but it is less frequently manifested in the novel application of experience than in the methodical implementation of a procedural rule in practice.
There is growing concern that the overuse of the term ‘genocide’ may devalue it. Clearly defining what genocide means is crucial to prevent it from being used as a validation of every kind of victimhood.
The recent assassination of Alexander Dugin’s daughter has seen a consistent mantra from the Western media; Dugin described as an ‘ideologue’. It is one of those phrases which epitomize the “corruption” of language, for—as language develops—certain terms become sacrosanct, unexamined, plagiarized.
A recent panel of remarkable political thinkers from across the West attempted to define the essence of conservatism, along with its current direction and its possible future pathways. A report from Tusványos 2022.
Salutati’s humanism, focused on the continuity or discontinuity between ethics and politics became the civic turning point of the humanistic spiritual and philosophical reinterpretation of Cicero’s political tenets that would later culminate with the notable Niccolò Machiavelli.
What classifies Petrarch as a humanist was his belief that secular literature and philosophy could enlighten all men and bring about an end to, what Flavio Biondi called, the darker ages of distrusting the critical thinking and non-religious wisdom of the ancients.
The rise of political and spiritual disunity in early modern Europe coincides with what Patočka calls
the desire to “project […] the division of Europe upon a division of the world” — in a word, colonialism.
European society has forged a culture that, in a manner
previously unknown to humanity, excludes God, the divine logos from the public conscience. He is denied altogether, or judged to be irrelevant to public life since His existence cannot be materially demonstrated.
Of course, violations of the rule of law must not lead to corruption or abuse of power in the member states. However, a schematic “transfer” of the institutions that serve the rule of law to the EU level could particularly endanger the essence of the rule of law.
The rule of law debates could have a drastic effect on the future of the European Union. The systematic transfer of institutions serving justice and enforcing the rule of law to the European level may endanger democracy and in particular the original concept of the rule of law.
Christian political theology rejects the optimistic Enlightenment belief in progress, for it seeks to remember those who have fallen out of collective memory, itself defined in the modern age by the myth of progress. Remembrance is one of the most important concepts in Christianity.
While realism is defined explicitly, Christianity is not. Nevertheless, several crutches could lead us to understand Bennett’s theological perspective. He helps us in this effort when he plainly rejects ‘post-Kantian idealism that represents the pride of autonomous reason’.
‘Today, European law, which had previously been on an equal footing, seems to be seeking hegemony over the legal systems of the member states, no longer merely to harmonize them, but to incorporate them in a furtive federalism.’