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           Home >  Culture  > Wizard  :

The Imperial British Conservative
Party - Part 3

The Wizard Of New Zealand - 16/4/99

This is part 3 in a series of articles outlining the reasons for choosing the name of my political party the Imperial British Conservative Party. If you haven't already, read Part 1.

CONSERVATIVE
The final two parts of this series on the Imperial British Conservative Party are devoted to explaining why I chose to use this particular word.

CONSERVATION
The idea of conservation is vital to the continuance of life on earth at present yet I know of no other party in the world which has embraced a truly conservative philosophy.

There is a political party in the UK which bears the name Conservative but it no more represents conservative values than the Labor Party there represents the interests of laborers.

GREENS OR REDS?
Most of the members of the various environmental or green parties turn out on examination to be what certain commentators have called ‘melons’, green on the outside but red on the inside. These parties gain support from people dissatisfied with the obvious pollution and destruction of the environment caused by big business and big government, but like the other parties they too subscribe to materialistic values. Furthermore they have no coherent practical policies for governing. In this they have a lot in common with socialists.

ONE-DIMENSIONAL POLITICS
One needs to dig deeper to find out why the present political scene is so one-dimensional. Since the collapse of orthodox, established religion in the 17th and 18th Centuries, national governments have increasingly pursued policies which have placed economic development as the absolute good, with religious and other cultural values altered or abandoned to fit in with the new ideology.

ECONOMIC DETERMINISM AND SCIENCE
Science as an alternative explanation of the meaning of life as nothing but health and wealth has also provided the means for the achievement of these ends and is handsomely funded through the military-industrial complex. The twin ideologies of materialism and reductionism are the basically irrational but unquestioned absolute values of the scientific world view. This ideology is everywhere the basis of compulsory educational systems set up by national governments.

THE EXCEPTION - NATIONAL SOCIALISM
The only exceptions to belief in economic determinism as the “absolute” value of modern governments have been totalitarian governments whose ruling elites have been prepared to sacrifice the lives of their own people and to destroy their own economies for the sake of maintaining and increasing their political power.

ABSOLUTE VALUES
My rejection of the ideology of economic determinism, of both capitalist and socialist varieties, is not just an irrational emotional reaction to the destruction of the environment; physical, biological, psychological, social and cultural. It is a logical step to take since for a hundred years no reputable thinker has been prepared to openly support the idea of any “absolute” value system, even economic determinism.

Humanist ideologies offering physical health, material wealth and a technological Utopia are no more “absolute” than religious beliefs offering mental peace, stable family structures and an after-life reward.

WHAT DOES THE WORD “HUMAN” MEAN?
Anthropologists make it quite clear what is considered “human” is not an absolute concept but, within obvious limits, varies from culture to culture. We are only the same when we are dead. There is always the possibility that one day all human beings will share the same ideology or belief system. This might be anything from Buddhism to Taoism, Fascism to Communism. Why assume it MUST be humanism? There is basically no such entity as the humanists’ idea of “mankind”.

HUMAN RIGHTS ESTABLISHED BY FORCE
Human rights imposed by force by governments believing in economic progress is much the same thing as the forcible imposition of good behaviour by governments believing in spiritual progress.

In “developed” nations religious values which conflict with materialism and economic determinism are rejected by teachers in all government educational institutions. Private ‘spirituality’ and dumb ‘ new age’ notions which are no threat are tolerated or even encouraged, but the very idea of orthodox and established religion is regarded with an irrational horror.

PARALYSIS OF THE WILL IN THE TWENTIETH CENTURY
The massive trauma of the First World War, together with the acceptance of relativity in all fields, including values, destroyed the beliefs of the ruling elites in all developed countries.

In the crisis of confidence that developed early in the 1920s unbalanced people with an “ism” buzzing in their bonnets, or decadent irresponsible individuals who hated responsible honest people, rushed in to fill the vacuum.

Fanaticism and corruption spread rapidly in all parts of society except for a brief period when the threat of national socialism in both Germany and Russia and their mutual non-aggression pact of 1938 made it essential that the self indulgence and political extremism had to end and an ethical war was fought to halt the Nazi expansion. During this war the revival of traditional values was a vital part of the morale boosting needed to tackle such an obviously evil enemy.

THE COLD WAR
Atomic weapons and the fact that many leading teachers and writers were supportive of the Communist regimes mean that no similar war was possible to stop the post-war expansion of the Russian version of this pernicious ideology . The superior atomic weaponry of the NATO alliance prevented the Russians from realizing their plan to invade Europe but since the war remained only a “cold war” the decadence and the extremism of the pre-war period returned.

In the USA in particular the superior propaganda skills of the left wing extremists in the schools, universities, and mass media forced their army to abandon their South Vietnamese allies just after the Viet Cong and North Vietnamese communist armies had destroyed themselves as a fighting force in their suicidal Tet offensive.

THE BLOOD-SOAKED 20TH CENTURY
To characterize the history of this horrific century I can do no better than quote from the famous poem of W.B.Yeats, “The Second Coming”, written in 1921.

‘Things fall apart; the centre cannot hold;
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned;
The best lack all conviction, while the worst
Are full of passionate intensity....’

IN THE NAME OF GOD OR IN THE NAME OF THE PEOPLE
Belief in the relativity of all values is an inevitable consequence of the Death of God phenomenon which provided the traditional “centre” which “cannot hold”.

Those governments not based purely on economic ideologies derive their authority from divine legitimacy, which flows down through aristocratic heads of state to the governments and civil servants that exercise power in their name.

In republican France, the USA, the USSR, Nazi Germany, Communist China and, more recently, the “United States of Europe”, legitimacy, which is based on materialistic criteria, comes from “the people”, and flows upward. To put it crudely, 51% is Right, 49% is Wrong!

Of course “The People”, like “God” is a concept in whose name power is exercised and in itself leads to nether good nor bad government, as the past few hundred years has demonstrated. Comparisons of Communist China with Buddhist Tibet and of Democratic Turkey with Theocratic Iran should caution people from assuming that either system is somehow intrinsically superior.

“THE BEST LACK ALL CONVICTION”
The realization that no set of values has a monopoly of truth or virtue is based on the paradoxical assumption of cultural relativity. However there is a great paradox at the heart of every all inclusive theory and relativity theory is no exception, it claims absolute validity for itself!

WHO OBSERVES THE OBSERVER?
Relativity theories in all fields depend on the point of view of an observer, and are thus ultimately subjective. Nobody lives outside history. Everyone, except madmen, lives by a set of rules which are part of the real historical world.

The way to break out of the vicious circle is to establish the social status of the observer, and their material and ideal interests. This will give a useful indication of the likelihood of his or her point of view being influential enough to be adopted as social policy and ultimately cultural reality.

Read Part 4.




 
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