Identitarianism

MAGA IS A CULT:

How a son spent a year trying to save his father from conspiracy theories (Zach Mack, February 26, 2025, NPR)


Reporter Zach Mack and his dad are living in separate realities, and it’s tearing their family apart.
This story is an accompaniment to a podcast series released by NPR’s Embedded called Alternate Realities. You can listen to all three episodes here or wherever you listen to podcasts.

About a year ago, my dad bet me $10,000 that he could foretell the future.

It all started when he texted me a picture of a list. Writing in barely legible cursive, he had scribbled 10 politically apocalyptic predictions. My dad was foreshadowing verdicts of treason for Barack Obama, Nancy Pelosi, Joe Biden and the Clintons, who would go down for murder as well. Biden would ultimately be removed from office, and so would the governor of New York and the mayor of New York City. It went on. Donald Trump, who was seeking reelection, would have all charges leveled against him at the time dropped, all while being reinstated as president without the need for November’s election. He also thought that the U.S. would come under nationwide martial law.

For all his catastrophizing, I wouldn’t describe my father as a paranoid person — I tend to think of him as an optimist. He’s very friendly, the kind of father who cracks a lot of dad jokes with strangers. But like so many Americans, Dad had gotten swept up in conspiracy theories. Chemtrails, Biden body doubles, the idea that a shadowy cabal he calls “the globalists” is secretly running the world — these are just a few secret plots my father believes in.

The list, however, was something new. My father was now predicting the biggest shake-up in the country’s history, and he was absolutely certain that it would happen within a year.

At the bottom of the page was a challenge: $1,000 for each of the 10 predictions that were supposed to happen sometime in 2024.

MET ONE IDEOLOGUE…:

Were the Nazis Left-Wing?: The parallels between Nazism and communism complicate the standard left–right divide. (Gerfried Ambrosch, 24 Feb 2025, Quillette)

Hitler himself, however, did consider Nazism a form of socialism. In a 1923 interview, he stated,

Socialism is an ancient Aryan, Germanic institution. Our German ancestors held certain lands in common. They cultivated the idea of the common weal. Marxism has no right to disguise itself as socialism. We are not internationalists. Our socialism is national. We demand the fulfillment of the just claims of the productive classes by the state on the basis of race solidarity. To us, state and race are one.


In other words, Hitler considered Marxian communism a socialist heresy. Yet his description of National Socialism as “socialism in evolution, a socialism in everlasting change” echoes the Marxist view of history as a process of dialectical change.

Although Hitler’s version of socialism did not, as he put it, “repudiate private property,” it shared with communism a strong emphasis on collectivism over individualism, with the state not only enforcing the supposed interests of the collective but claiming identity with it. In this regard, the two movements were less ideological enemies than competitors—with liberal democracy as their common enemy. To quote F.A. Hayek in The Road to Serfdom, “The communists and Nazis clashed more frequently with each other than with other parties simply because they competed for the same type of mind and reserved for each other the hatred of the heretic.”

This also helps explain the strikingly similar iconographies that emerged in the totalitarian regimes the Nazis and communists went on to establish. Both these popular movements conceived of history as being propelled by “revolutionary struggle” and sought to remake man in the image of their respective ideologies. Hitler commented, “There is more that unites us with than divides us from bolshevism … above all the genuine revolutionary mentality. I was always aware of this and I have given the order that one should admit former communists to the party immediately.” According to Hitler, “all these new means of the political struggle used by us are Marxist in origin.”

And the parallels run deeper than means and mentality alone.

THE SINGULAR GUIDEBOOK TO THE maga MIND:

MAGA’s Mass Appeal: An enigmatic mid-century thinker helps explain Trump’s true believers (Bernard Prusak, February 12, 2025, Commonweal)

Hoffer is not MAGA avant la lettre, so to speak, but reading him did throw light for me on MAGA as a movement, uniting a mass of people in a common cause. According to Hoffer, mass movements appeal to those he calls “the frustrated,” people who feel “disinherited and injured by an unjust order of things.” The leader of such a movement “cannot conjure [it] out of the void.” Instead, there first has to be “an intense dissatisfaction with things as they are.” The leader then articulates and justifies “the resentment dammed up in the souls of the frustrated” and stages “the world of make-believe” in which the world is made anew and the frustrated find satisfaction. Hoffer also notes “the enormous joy [the frustrated] derive” from decrying “the present and all its works.” They “derive as much satisfaction—if not more—from the means a mass movement uses as from the ends it advocates.” MAGA’s deep satisfaction at “owning the libs” springs to mind. So, too, does its aesthetics of transgression—its glory in ill-concealed dog-whistles and contempt for manners and norms.

Despite the high-flown language, Hoffer’s intellectual ambition was to write a sober, tell-it-like-it-is account of the nature of mass movements.
Consider further Hoffer’s thoughts on the archetypal leader of a mass movement. “The quality of ideas seems to play a minor role in mass-movement leadership. What counts is the arrogant gesture, the complete disregard of the opinion of others, the singlehanded defiance of the world. Charlatanism is to some extent indispensable”—confidently pretending to knowledge while paradoxically estimating it as worthless. And then there is this:

The main requirements [for the leader] seem to be: audacity and a joy in defiance; an iron will; a fanatical conviction that he is in possession of the one and only truth; faith in his destiny and luck; a capacity for passionate hatred; a cunning estimate of human nature; a delight in symbols (spectacles and ceremonials [and baseball hats?]); unbounded brazenness which finds expression in a disregard of consistency and fairness; a recognition that the innermost craving of a following is for communion and that there can never be too much of it; [and] a capacity for winning and holding the utmost loyalty of a group of able lieutenants.

I’m not sure that President Trump has “an iron will,” and many of his “lieutenants,” loyal though they certainly are, proved to be laughably inept when he sought to overthrow the 2020 presidential election. For its part, his new administration has already put on a few clown shows. (For example: freezing nearly all federal grants and loans, and then quickly rescinding that order when its implications became apparent.) But Trump goes some ways toward meeting most of the other requirements.

God bless the internet: there’s a free pdf available online.

THEY CAN’T WITHSTAND hIS KISS:

Tech Broligarchs Want Jesus Out of the Way (Russell Moore, 2/03/25, Christianity Today))

“God” is no problem in this view of reality. After all, the word God can be made abstract and even algebraic. Albert Einstein suggesting that “God does not play dice with the universe” implicated an impersonal structure, a logic, not the living God of Abraham, Isaac, and Jacob. Spinoza’s “God” will never summon a person before a judgment seat. The words God or religion can be used as stand-ins for the very sort of self-deification the tech-bro ideology and all its successors demand.

Jesus, on the other hand, is not easily dismissed. Once he is heard—not as a theoretical avatar giving authority to some ideology, but for the actual words he spoke, the actual gospel he delivered—the ambitions of every would-be “master of the universe” stand exposed.

Dostoevsky’s Grand Inquisitor in The Brothers Karamazov said he wanted Jesus silenced because the Jesus of the Bible didn’t “understand” human nature: that what people really want is the filling of appetites and the spectacles of distraction. Against the Inquisitor’s diatribe, though, Jesus, as with Pilate, simply stands there, with a look that pierces through all the manipulations of a mechanistic view of the universe.

The digital view of humanity cannot fit with the vision of James Madison and the framers of the American constitutional order. Utopian revolutionaries have always offered some version of “One must break a few eggs to make some omelets,” regardless of the price of actual eggs at the moment. But behind that utopianism is always a theology—and the theology can co-opt almost everything. Christianity can be co-opted by a digital utopianism, but only by silencing Jesus.

Yet Jesus is not easily silenced. The universe is no simulation. It is created and held together not by an algorithm but by a Word. And this Word is no abstraction to be decoded but a person, one who “became flesh and dwelt among us” (John 1:14).

A million different Babels lie in the ruins of history, and behind them a million different Nimrods, all of whom would storm the limits of mortality and of accountability to create simulations of themselves and of their rule. They are all gone, and they cannot be rebooted.

THE UNFINISHED REVOLUTION:

The revolutionary nature of the 13th Amendment (Miles Smith, January 31, 2025, Washington Examiner)

Thaddeus Stevens, a Pennsylvania Republican and one of the leading architects of the amendment, believed he was participating in a revolution of the slaveholding South and in broader American society. “The whole fabric of southern society must be changed,” said Stevens, “and never can it be done if this opportunity is lost. Without this, this government can never be, as it never has been, a true republic.”


People often don’t realize the revolutionary nature of the 13th Amendment, and conservatives in particular downplay its revolutionary nature. American historians have for a long time treated the actions of the Republican Party, and the ending of slavery in particular, as a modest but nonetheless substantive political and social revolution.

Allan Nevins, whose eight-volume history of the sectional crisis and the Civil War won a string of awards in the middle of the 20th century, called the Civil War a revolution, as did Pulitzer-winning historian James McPherson, author of the 1989 book Battle Cry of Freedom, which is perhaps still the single best history of the Civil War. In fact, it’s hard to see how the Civil War and the abolition of slavery did not remake the United States.

The understandable desire to protect the legacy of Abraham Lincoln’s presidency, and the tendency to view the Constitution as an almost sacred document that created an exceptional nation, are powerful but not always historically helpful ways to conceive of the 13th Amendment and the other two Reconstruction amendments. While slavery did not create the American republic, the Constitution undoubtably tolerated ownership of human chattel.

We did not Reconstruct hard enough.

iDENTITY PRECLUDES THE nEW cOMMANDMENT:

The Rise of the Right-Wing Exvangelical (Jake Meador, 1/31/25, Mere Orthodoxy)

[W]e are now seeing the emergence of what might be called “right exvangelicalism.” If left exvangelicals sought to keep Jesus but dispense with the church, right exvangelicals are following a similar trajectory, but from the other side of the political spectrum. This causes the right exvangelical to end up mirroring the left exvangelical, as it were: Start with right-wing politics circa 2025 and then come to Christianity after you’ve already committed to the political vision of the American right. But whereas this move caused left exvangelicals to keep a proxy of Jesus and dispense with the church, it is causing right exvangelicals to keep a proxy of the church and dispense instead with Jesus. The church can stay as a vehicle for promoting civic religion, for insuring that Christian moral norms are given deference within the culture, and as a way of inculcating the kind of moral vision they seek to enact, particularly as it relates to sex and gender and “common culture.” Jesus’s place, however, is far more ambiguous.

Minimally, one can observe a pattern of behavior amongst right exvangelicals defined by a tendency to condemn many Christian moral norms. Humility and meekness is now “loser theology,” it would seem, and the Sermon on the Mount is leftist drivel. The only Jesus preserved in their conception of the faith seems to be the Jesus of the Second Coming who returns in judgment. The Jesus of the Gospels, “strong and kind” in the words of a song my kids sang for their Christmas program once, is notably absent.

CHOICE FOR ME, NOT FOR THEE:

Fusionism and the Problem of Order (Kevin Vallier, February 5, 2025, Religion & Liberty)

free-market capitalism, in tandem with other free institutions, help build community. They do this by creating the material abundance required for communities to flourish. But free-markets do not promote community merely by creating wealth. They also allow for the formation of virtue, given that virtue can only arise under conditions of freedom.

Fusionists see the local and the national as separate but complementary social domains. The civic domain contains local institutions like churches and families, which provide the social capital required for a free-market order. The national economic domain creates prosperity and, rightly ordered, does not undermine valuable local customs.

The New Right disagrees. Market forces are a solvent of tradition. If we allow unconstrained markets, communal bonds and traditional ways of life will wither, and our culture will become crude and commercialized.

As the old Mencken definition has it: “Puritanism: The haunting fear that someone, somewhere, may be happy.” MAGA is a function of the fear that someone, somewhere makes different choices than you do. And republican liberty requires that choices can only be banned via particapatory processes and then must apply universally. MAGA can’t achieve its goals by way of the former and thinks its members should be absolved from the latter.

NEIGHBOR LOVE:

Gut-wrenching love: What a fresh look at the ‘Good Samaritan’ story says for ethics today: Philosophers have always wrestled with how love can be so morally important, yet so personal and even arbitrary. (Meghan Sullivan, February 11, 2025, The Conversation)

What exactly did the Samaritan do that reveals the core of the love ethic? Jesus says specifically that the Samaritan’s “guts churned” when he saw the man in need: the Greek word used in the text is “splagchnizomai.”

The term occurs in other places in the Gospels, as well, evoking a very physical kind of emotional response. This “gut-wrenching love” is spontaneous and visceral. […]

In Jesus’ time, as in our own, there was significant debate about how to understand the commandments to love one’s neighbor. One school of thought considered a “neighbor” to be a member of your community: The Book of Leviticus says not to hold grudges against fellow countrymen. Another school held that you were obligated to love even strangers who are only temporarily traveling in your land. Leviticus also declares that “The stranger who resides with you shall be to you as one of your citizens; you shall love him as yourself.”

In the story of the Good Samaritan, Jesus seems to come down on the side of the broadest possible application of the love ethic. And by emphasizing a particular type of love – the gut-wrenching kind – Jesus seems to indicate that the way of progress in ethics is through emotions, rather than around them.

There’s nothing arbitrary about human dignity.

X MARKS THE HAKANKREUZ:

The Making of an Anti-Woke Zealot: How Elon Musk Was Infected with the MAGA Mind-Virus (Eoin Higgins, February 5, 2025, Lit Hub)

Musk began combining all his complaints into one overarching idea: the threat of wokeness, which he saw as censorious and against the meritocracy he believed existed in Silicon Valley. As Musk became more and more obsessed with woke, his right-wing friends cheered him on. Always desperately in need of approval, the world’s richest man lapped up the praise and decided it was time to get more involved in Twitter, the social media site where he was fast becoming a major celebrity.

He began the process by getting on the company’s board but soon found the position too restrictive. Musk convinced himself that he could quintuple the site’s revenue by 2028 if he had control. He secured funding from Larry Ellison, Sequoia Capital, Binance, and Andreessen Horowitz, as well as funds from Dubai and Qatar.

By this point, Musk believed that part of the business problem of Twitter was that, somehow, the right wing was “suppressed.” As such, “woke culture” needed to be destroyed for Twitter the business—and democracy itself—to survive. In many ways this belief was a natural outgrowth of the Silicon Valley mythos of meritocracy and the tech industry’s opposition to diversity; a politics based on destroying wokeness was not far from the supremacist ideology he grew up with in South Africa.

Despite his bluster about buying Twitter, Musk went back and forth on the deal. In more rational moments, he realized it was a mistake and tried to back out. Musk’s approach to strategy and tactics can be seen in the way he played cards, as Max Levchin recounted.

“There were all these nerds and sharpsters who were good at memorizing cards and calculating odds,” he told Musk biographer Walter Isaacson. “Elon just proceeded to go all in on every hand and lose. Then he would buy more chips and double down. Eventually, after losing many hands, he went all in and won. Then he said, ‘Right, fine, I’m done.’”

Eventually, Musk was sued by Twitter’s management to agree to the sale. Musk was unable to force the company to a lower price than the gag cost of $54.20 a share, a price he had posted as a joke for his followers as a play on the association “420” has with cannabis. He faced certain doom in court and begrudgingly bought the company in October 2022.

A few days before the deal closed, he visited the headquarters and was disgusted with the company’s emphasis on diversity and inclusion. To Musk, these were signs of weakness. Once in charge, he slashed staff and installed loyalists.

Isaacson argues Musk was irrationally passionate about Twitter in large part because he had paid too much for it and was incapable of thinking logically about the business. It’s true that $44 billion was an overvaluation, but the implication that Musk wasn’t thinking rationally once he was trapped only works if he had been capable of making a sound business decision about Twitter in the first place. Making a meme share price offer doesn’t indicate that this was ever the case.

His passions overrode basic logic particularly when it came to the site’s content moderation. Unfortunately for Musk, moderation was important for running the company. As he tried to make Twitter into an anti-woke, far-right message board, Musk began tilting into extremism and conspiracy theories. The venue he claimed was for unfettered free speech was simply becoming a venue for right-wing speech.

That was no good for advertisers; predictably, revenue collapsed. Twitter had long struggled to avoid placing ads next to extremist content, and Musk’s cuts didn’t help.

Initially, Twitter’s trust and safety department head Yoel Roth was the only one with access to content moderation tools. Roth tried to hold a line on some content but soon found himself at odds with Musk and his allies.

Their requests were fundamentally unworkable on a technical level. Del Harvey, a former Twitter staffer who was the company’s first head of trust and safety, told Wired in November 2023 that part of the problem was that advertising “was built on an entirely separate tech stack than all of the rest of Twitter.”

“Imagine two buildings next to each other with no communication between them,” Harvey said.

The possibility of identifying problematic content on the organic side couldn’t easily be integrated into the promoted content side. It was this ouroboros of a situation, two sides locked in this internal struggle of not getting the information because they didn’t connect the two.

Unwilling to admit error, Musk blamed activists. The platform of open discourse that had been promised was in no way universal—Musk demanded Roth ban boycotts, reasoning that this would stop people from pressuring advertisers to step away from an increasingly toxic platform. Predictably, it acted as a kind of “Streisand effect,” so named for the pop star whose attempts to stop people from talking about her mega mansion in the early 2000s only made it more of a story, and backfired.

Musk continued to make decisions based on his anger over wokeness and his pathological need for praise rather than sound business practices.

LOST, NOT LAST:

Last Boys at the Beginning of History (Mana Afsari, Jan. 22nd, 2025, The pPoint)

There is no dress code at NatCon, but somehow everyone, young and old, is dressed to the nines. Many attendees look like extras in American Psycho; it’s a hot summer, but I see tailored wool and linen suits, tastefully patterned burgundy, ultramarine and violet silk ties, and pocket squares on twenty-year-old men. There are hundreds of young men here, and plenty more are turned away at the registration table; they try to sneak in anyway. Several ask me to help get them in: among these are foreign interns visiting over the summer for internships, young private-sector professionals, college students.

The first morning, I’m approached by a young man dressed in a nice gray suit, who has been hanging at my periphery as I talk to an editor for First Things. The newcomer offers a handshake, mentions he’s a student at an Ivy League school, and clumsily adds that it’ll be his first semester this fall. I realize that he must have graduated high school only weeks before. I had been surprised already to notice many men are easily younger than 25—I hadn’t anticipated meeting a teenager. He’s chosen to spend part of his last summer before college here, at this political conference at the Hilton.

He asks for my LinkedIn and I reach out to him in the fall, after the election. “I was ten when he first announced he was running for president, and he just captured my attention,” he says. “I’d always been fascinated by politics and history, obsessed with world leaders… I think that there’s a certain element of greatness in Trump’s personality.” And then: “I’ve always seen myself in him. That’s the first thing that drew me to him when I was ten. I’d always been admonished in school by my teachers…”

He pauses. “Well,” he laughs, “this is a little silly. But when I was little, I always wanted to do something great, and I would talk about that when I was a kid. And I’d have teachers and other people telling me: you can’t say that, you shouldn’t be so full of yourself. And then this guy comes on to the stage, eschewing all of these norms that people expected him to follow, just going out there and saying, ‘I’m a winner, the people who are running this country are doing a bad job, I’m the only one who can fix it, put me in there and I can make America great again.’ I looked up to Trump when I was little in the same way that maybe a kid in France might’ve looked up to Napoleon two hundred years ago.”

Lucas,*11. Like all other asterisked names, Lucas’s name was changed for this article. born in 2005, was raised in a “typical” and “apolitical” family outside of Philadelphia. “I’ve never in my life remembered a time when the Democratic Party supported ambitious people,” he says. “I think their whole ideology is based off of oppressing those with ambition, who actually have the gumption to go out and do something and build something on their own. … The people who make humanity great, the innovators, the builders, the winners in society, they look at the winners and tell them, ‘You’re evil, and the only reason you’re at the position that you’re at is because you exploited other people.’ It’s antithetical to the way that a lot of young men work.”

But, I ask him, what do young men who aren’t aspiring to be “innovators, builders and winners” think of Trump?

“I went to public high school in a middle-class area,” he says. “A lot of the guys who I went to high school with weren’t particularly ambitious career-wise, but they do admire people who are. They all admire Trump for what he’s done.” He pauses. “Going to the gym, for example: it’s a way to improve yourself.” I immediately think of all the right-wing intellectual influencers on Twitter that post bodybuilding photos alongside their recommended reading lists. “All young men, even if they’re not actively trying to be great, still admire greatness,” he continues. “It’s really rare that you meet one that doesn’t have some respect for somebody who’s gone out and done something great.”

Trump, he explains, is a role model: “He wins against all odds. He gets impeached, he gets criminal trials thrown at him, shakes all that off. He gets shot. The fact alone that he got up and pumped his fist—that takes a lot of physical courage in itself. … He understands deep down that the U.S. has been rudderless since the Cold War. We haven’t had the best people.”

I ask Lucas if anyone else at NatCon, including Vivek Ramaswamy or J.D. Vance, the former of whom he got to meet, inspires him. “I really like them. They’re sharp guys; I like their policy. But I don’t really think there’s anybody else like Trump.” Trump proved to him that his dreams were possible, no matter the opposition. “Hopefully I can strike it big in the private sector,” he says, “and then if everything were to go right, I would like to be president someday.”