Life at the Bottom

1. The Underclass is a Product of Ideas, Not Just Circumstances

This ingredient is to be found in the realm of ideas.

Beyond Economics. The underclass isn't simply a result of poverty or lack of opportunity. While economic factors play a role, the core issue lies in the ideas and beliefs that shape their worldview. This includes a sense of victimhood, a rejection of personal responsibility, and a belief in the futility of effort.

• Economic determinism fails to explain why some escape poverty while others remain trapped.
• Genetic determinism is disproven by the fact that the underclass exists across racial lines.
• The welfare state, while a necessary condition, is not the sole cause of the underclass.

Ideas as the Root Cause. The author argues that the underclass's misery stems from a specific set of ideas that have filtered down from intellectual circles. These ideas include a rejection of personal agency, a belief in the power of external forces, and a sense of entitlement to benefits without responsibility. These ideas manifest in language, behavior, and a general sense of hopelessness.

The Power of Beliefs. The author emphasizes that human behavior is not solely determined by external factors but by the meanings and intentions people give to their actions. The underclass's self-destructive patterns are rooted in a worldview that denies personal responsibility and embraces a sense of victimhood. This worldview is not innate but learned and reinforced by the ideas they are exposed to.

2. Intellectuals Bear Responsibility for Underclass Misery

If blame is to be apportioned, it is the intellectuals who deserve most of it.

The Propagation of Bad Ideas. The author contends that many of the destructive ideas that fuel the underclass's misery originated in intellectual circles. These ideas, often propagated by academics and writers, include a rejection of traditional values, a denial of personal responsibility, and a belief in the equality of all cultures.

• Intellectuals have promoted the idea that people are victims of circumstance, not agents of their own lives.
• They have undermined traditional institutions like the family and marriage.
• They have promoted a culture of relativism, where all values are considered equal.

Condescension and Egotism. The author accuses intellectuals of condescension, believing that their ideas apply only to others, not to themselves. They promote theories that deny personal agency for the less fortunate while maintaining their own sense of control and responsibility. This is a form of egotism, where the purity of their ideas is more important than the consequences.

The Disconnect from Reality. Intellectuals often fail to see the real-world consequences of their ideas, preferring to remain in the realm of theory. They are more concerned with the purity of their ideas than with the actual effects on the lives of those who adopt them. This disconnect from reality is a major source of the underclass's misery.

3. Denial and Complacency Perpetuate Social Ills

Never has so much indifference masqueraded as so much compassion; never has there been such wilful blindness.

The Refusal to See. The author observes a widespread denial among the middle class regarding the social problems plaguing the underclass. This denial manifests as a refusal to acknowledge the extent of violence, vulgarity, and educational failure.

• Intellectuals dismiss evidence of social decay as mere statistical artifacts.
• They make tendentious historical comparisons to minimize the severity of current problems.
• They pervert the moral significance of admitted facts, justifying them as liberty or progress.

Complacency as a Defense. The author argues that complacency is a defense mechanism used by those who benefit from the status quo. They are unwilling to acknowledge the problems because doing so would require them to confront their own complicity in creating them. This complacency is often disguised as tolerance or understanding.

The Danger of Inaction. The author warns that the denial and complacency of the middle class will have dire consequences. The problems of the underclass are not confined to the slums; they are spreading upward through society, undermining institutions and eroding the fabric of civilization. This inaction will ultimately lead to a social disaster.

4. Freedom Without Responsibility Breeds Chaos

The aim of untold millions is to be free to do exactly as they choose and for someone else to pay when things go wrong.

The Illusion of Freedom. The author argues that many people, particularly those in the underclass, desire freedom without responsibility. They want to be free to do as they please, but they expect others to bear the consequences of their actions. This attitude leads to a culture of excuses, complaints, and special pleading.

• People ascribe their lives to fate, not their own choices.
• They use passive language to deny their agency.
• They blame others for their problems, refusing to take responsibility.

The Collapse of Character. The author observes a decline in the British character, replacing civility, independence, and stoicism with a constant whine of excuses and complaints. This collapse is as swift and complete as the collapse of British power.

The Need for Responsibility. The author emphasizes that true freedom requires responsibility. Without a sense of personal accountability, people become victims of their own impulses and desires, leading to chaos and self-destruction. This is a key factor in the perpetuation of the underclass.

5. Self-Deception and Dishonesty Fuel Destructive Cycles

At the very heart of all this passivity and refusal of responsibility is a deep dishonesty – what Sartre would have called bad faith.

The Language of Evasion. The author notes that criminals often use language that denies their agency and shifts responsibility to external forces. They say things like "the knife went in" or "my head went," as if they were not in control of their actions. This language is a form of self-deception, allowing them to avoid confronting their own culpability.

• They use the passive voice to describe their actions.
• They claim to be victims of circumstances beyond their control.
• They blame others for their own behavior.

The "Real Me" Fallacy. The author describes the concept of the "Real Me," a supposed core of virtue that is untouched by their actions. This allows them to maintain self-respect while engaging in destructive behavior. They believe that their actions are not a reflection of who they truly are.

The Vicious Cycle of Dishonesty. The author argues that this self-deception is not merely a psychological defense mechanism but a form of dishonesty that perpetuates destructive cycles. By refusing to acknowledge their own responsibility, they are unable to break free from their self-destructive patterns.

6. The Sexual Revolution's Unintended Consequences

The intellectuals were about as sincere as Marie Antoinette when she played the shepherdess.

The Promise of Liberation. The author argues that the sexual revolution, which sought to free sexual relations from all social, contractual, or moral obligations, has had disastrous consequences. Intellectuals promoted the idea that sexual liberation would lead to greater happiness and fulfillment.

• They sought to remove all social and moral obligations from sexual relations.
• They believed that raw sexual desire should be the sole determinant of behavior.
• They failed to recognize the importance of social and contractual obligations.

The Reality of Chaos. The author contends that the sexual revolution has led to widespread violence, neglect of children, and a general breakdown of family relations. The removal of social and moral obligations has resulted in a chaotic and destructive free-for-all.

• Illegitimacy rates have skyrocketed.
• Relationships are fleeting and unstable.
• Violence and abuse are rampant.

The Hypocrisy of the Liberators. The author points out the hypocrisy of the intellectuals who promoted sexual liberation. While they may have adopted more liberal sexual mores, they continued to recognize the importance of obligations with regard to children and family. Their ideas were adopted literally and wholesale by the most vulnerable social classes, leading to chaos and misery.

7. The Perils of Cultural Relativism and the Loss of Standards

The climate of moral, cultural, and intellectual relativism… has been successfully communicated to those least able to resist its devastating practical effects.

The Erosion of Standards. The author argues that the climate of moral, cultural, and intellectual relativism has eroded standards of behavior and achievement. The idea that all cultures and values are equal has led to a decline in aspiration and a tolerance for mediocrity.

• There is a belief that there is no correct form of language or grammar.
• There is a rejection of the idea of higher and lower culture.
• There is a tendency to celebrate the debased culture of the underclass.

The Death of Aspiration. The author contends that this relativism has led to a death of aspiration, particularly among the underclass. When all cultures and values are considered equal, there is no incentive to strive for something better. This lack of aspiration is a major cause of passivity and hopelessness.

The Spread of Relativism. The author warns that cultural relativism is not confined to the underclass. The tastes, conduct, and mores of the underclass are seeping up the social scale, leading to a general decline in standards of behavior and achievement. This downward cultural aspiration is a dangerous trend.

8. The Allure of Victimhood and the Rejection of Effort

The idea that one is not an agent but the helpless victim of circumstances… does not come naturally, as an inevitable concomitant of experience.

The Comfort of Victimhood. The author argues that many people, particularly those in the underclass, find comfort in the idea that they are victims of circumstances beyond their control. This belief absolves them of responsibility for their actions and allows them to avoid the effort required to improve their lives.

• They see themselves as putty in the hands of fate.
• They blame large, occult sociological or economic forces for their problems.
• They use their victim status to justify their behavior.

The Rejection of Effort. The author contends that the underclass has developed a deep aversion to effort and hard work. They believe that success is determined by luck or circumstance, not by personal effort. This belief leads to a culture of passivity and dependence.

The Dehumanizing Consequences. The author warns that the belief in sociological determinism has dehumanizing consequences. If people are merely the products of their circumstances, they are not responsible for their actions and should be treated as automata. This view undermines the very idea of human agency and dignity.

9. The Seduction of Instant Gratification and the Void of Meaning

They thus have nothing to fear and nothing to hope, and if they work at all it is in jobs that provide little stimulus.

The Pursuit of Entertainment. The author argues that many people, particularly those in the underclass, are driven by a desire for instant gratification and entertainment. They seek pleasure and oblivion through the simplest means possible, such as television, drugs, and alcohol.

• They are devoid of ambition or interests.
• They have nothing to fear and nothing to hope.
• They seek entertainment as a means of escaping their empty lives.

The Meaninglessness of Existence. The author contends that the underclass lives in an existential void, devoid of any sense of purpose or meaning. They lack religious belief, ambition, or interests, and their lives are reduced to a series of fleeting and unsatisfying pleasures.

• They are bored and self-absorbed.
• They are driven by jealousy and the desire to dominate others.
• They are trapped in a cycle of crisis and despair.

The Failure of Materialism. The author argues that the belief that material security and unconstrained human relationships would set mankind free has failed. Instead, it has created a void in the lives of many, leading to a desperate search for meaning and purpose. This search often manifests as self-destructive behavior.

10. The Importance of Judgment and the Dangers of Non-Judgmentalism

The first duty of the modern intellectual… is to state the obvious.

The Need for Discernment. The author argues that the refusal to make judgments is a form of moral cowardice. While it is important to treat all people with respect and compassion, it is also necessary to make judgments about their behavior and the consequences of their actions.

• Nonjudgmentalism is often a disguise for indifference.
• It prevents people from learning from their mistakes.
• It undermines the very idea of moral responsibility.

The Perils of Relativism. The author contends that the belief that all values are equal is a dangerous and destructive idea. It leads to a tolerance for mediocrity and a rejection of the idea of moral progress.

• It undermines the concept of right and wrong.
• It leads to a decline in standards of behavior and achievement.
• It creates a culture of self-indulgence and irresponsibility.

The Duty to State the Obvious. The author argues that the first duty of the modern intellectual is to state the obvious, to puncture the smelly little orthodoxies that prevent us from seeing the truth. This requires the courage to make judgments and to challenge the prevailing wisdom, even when it is unpopular.

Last updated: January 25, 2025