Thursday, December 25, 2014

Merry Christmas

Apologies to all for the radio-silence but, as usual, it has been a far busier few months than I have expected.  I must admit that I'm glad to see the year over since it hadn't panned out like I expected it to do. Anyway I hope 2015 is better.

I would like to wish all my readers a very Merry Christmas particularly Nick B Steves who took the time out to meet me in New York and another person who met me there but who shall remain nameless. You know who you are.

2014 has been a mixed year for the Right side of politics/culture  across the globe and while things may appear grim, I actually feel that we're in a better place than we were a year ago.

Best wishes to all.

Tuesday, November 04, 2014

Observations on the Catholic Synod.

For those who are interested, my silence in the blogosphere has been due to other unforseen commitments which I have had to take on, principally, building and designing various elements of a house. I'm still keeping an eye on things and hope (for about the umpteenth time) to be blogging regularly in the next month or so.

However, I thought I would make a brief comment on the recent Catholic Church Synod.

Nial Ferguson, in explaining the rise of the west, explained its success in due to its ability to create "killer apps" which allowed it to overtake other civilisations. I think Ferguson presents a strong and compelling case (though some of his analysis is a bit simplistic) that certain cultural memes enable the flourishing of a civilisation. Ferguson does not go very much into the "software" by which these apps are written but in my mind, it is religious and philosophical culture which are the origin of the code.

Taking a Fergusonian view on the matter then, the recent Synod really needs to be thought of as a Western Civilisation software conference, and one of the foundational bits of Western Civilisational software is the Institution of Sacramental Marriage.  While a lot of Neoreactionaries seem to be concerned with politics as a driver of social change the real money is to found in the religous and philosophical underpinnings of society.  Religion more so than philosophy, because good religion seems to provide some protective effect against bad philosophy.

Tinkering with marriage comes with great peril though I feel we should be alright. I think a lot of strange things are going to happen to the Catholic Church in the next few years and all the gay talk (and I don't mean happy) has unsettled the true guardians of the faith Traditionalists. The problem with Tradition is that it is hermetically sealed, all that has been said about the Faith has been said and there is no new development that can occur out of it. Doubling down is the Traditionalist solution to every problem. I'm sorry people think this is a caricature but I'm calling it as I see it. The Traditionalists have stopped the development of any new "killer apps."

As I see it, the question that Francis is posing to the Synod is this, "How can we develop new applications using pre-existing software and code?" The issue remains inderminate.

Many see the very fact that Francis is asking this question as proof that he has gone "Lefty". But I don't think this is the case. In a speech, which was not widely reported by the media, Francis pretty much lays the boot into "alternative arrangements":

“The family is being hit, the family is being struck and the family is being bastardized[Ed],” the Pope told those in attendance at the Oct. 25 audience.


This ain't no New Age Pope.  No wonder the media turned a blind eye. The Cathedral does not want you to know.

Tuesday, October 21, 2014

Somebody's been reading this blog

Firstly, a quote by G.K. Chesterton


Secondly, a quote by Pope Francis at the end of the Synod.




Francis, pretty much sums up what I feels ails the Catholic Church at the moment and why it is currently withering.  On one hand, there is a strong Traditionalist faction which permits no innovation even within the spirit of pre-existing doctrine, on the other, another faction which innovates stupidly to the Church's destruction.

Tuesday, September 23, 2014

A YouTube clip to ponder.

What does it mean to be Conservative.




Monday, September 08, 2014

Alpha Widow.




Wednesday, September 03, 2014

A paragraph to ponder.




Saturday, August 30, 2014

Rot Britannia: The Conservative Failure.









Thursday, August 28, 2014

Rot Britannia






Tuesday, August 26, 2014

The Informed Public


Sunday, August 17, 2014

The Shifting Universe.





Intersting titbits. (Mainly at the end.)

It appears that Lamark may have been right all along.
The brain can rewirte its own DNA!
Most molecular biologists have a hard time thinking around mainstream paradigms.



Wednesday, August 13, 2014

A Troublesome Intelligence.




















Thursday, August 07, 2014

Another Nail in the Coffin.

Australian Politics.










Some take home messages from this utterly dismal episode.

3) Calling yourself a conservative does not make you one.
4) Political Conservatism in Australia is dead.

Monday, August 04, 2014

The Guns of August. Paragraphs to Ponder.








Matthew 5:14-16

Saturday, April 26, 2014

Service Announcement.


Wednesday, April 09, 2014



Read it and understand.



It's gonna get ugly, really ugly.


Welcome to the family, my brothers.

Tuesday, April 01, 2014


A drop in the usual tone of this blog.





Wednesday, March 12, 2014


As mentioned in my previous post, one of the facilitators for the rise of feminism and separation of sex and gender has been the predominance of Dualistic understanding of the human person.  Feminism and all the other variants of gender aberration draw their strength from this predominant Western understanding of man and thus any Christian push-back to these movements  must avoid a purely "spiritual" approach to the problem. Calls for more prayer, reflection, virtue on their own, will make matters first by unintentionally re-enforcing the Cartesian duality. The work around to this problem is by balancing the spiritual perfection of man with an insistence on his physical perfection as well. Effectively, what is needed is a muscular Christianity.

Literally Muscular.

If Christians are to be serious with regard to pushing back Cartesian dualism they need to reassert the hylomorphic model. They need to balance the prevailing culture by affirming the goodness of the flesh since according to hylomorphism bodily perfection is but is one measure of spiritual well being.

To illustrate what I mean, consider the following example. A house is an arrangement of building materials according to a plan. It's hylomorphic in the sense that the plan determines the arrangement of the material. Now, assuming that the plan is good, the goodness or the badness of the house is dependent upon how faithfully the material is arranged to the plan. A good house reproduces the plans perfectly, a bad house is one that is deficient in some way, say, in workmanship or quality of materials.

On the other hand, the materials and workmanship may be good but the plan is flawed. For example a house that is designed in such a way so that it is almost guaranteed to leak (see Frank Llyod Wright) is a bad house. It's bad because it doesn't conform with our pre-conceived conceptions of what constitutes a good house. Therefore a house may be defiecient in either workmanship, materials or design.

Keep this thought.

Now biological sex needs to be seen as the physical instantiation of gender, or in other words, the "plan" of the human being.  A man is the biological instantiation of the masculine form whilst a female is the instantiation of the feminine. Masculinity and femininity are therefore not something "tacked on" to the body but rather physical states of human being. It also needs to be understood that masculinity and femininity don't just code for the sex organs but their imprint is felt at the level of biochemical processing, neurological wiring, skeletal structure, muscular placement etc. Gender permeates the entire human being and so the dichotomy between gender and sex is false. Gender and sex are one.

A perfect woman, for instance, is one that perfectly instantiates the feminine ideal. Her body will be perfectly feminine. She will think in a feminine way, walk in a feminine way, talk in a feminine way and so on. Femininity permeates here entire being in both presentation and act.

Now, masculinity and femininity need to be seen to be seen as akin to "house plans" the proper expression of the plan may be frustrated by disease, mutilation or neglect. Shoddy workmanship or material may impinge upon the expression of gender and therefore gender deficiency needs to be seen as a privation of instantiated form. The interesting thing here is that this privation of gender assumes a moral dimension when it is deliberately chosen. In other words, deliberately making yourself less masculine or feminine, either through neglect or by choice, is an evil. Caritas imposes a moral duty to stay true to our gender type.

But how do we determine what constitute perfection in form when it comes to gender? The feminists could quite literally argue that we are simply defining form according our own conceptions of it and therefore there is no such thing as "objective form".

The feminists have a point, in that our conceptions of gender have a certain degree of subjectivity to them. But the accuracy of our subjectivity is one of degree and not of direction. In this famous image, which is a morphed average of the faces rated on "Hot or Not"

 there is a clear variation in facial morphology between the least rated and the most.  Something which would not be present unless there was some type of predetermined human response to facial beauty.* In nearly all higher order civilisations, there appears to be an extraordinary degree of congruity with regard to conceptions of masculine and feminine beauty which leads to the conclusion that there must be some kind of genetic basis to our response to beauty.* There is a certain degree of objectivity to the issue.

What is masculine or feminine, therefore, is not determined by philosophical argument, or social construct, or power relationships, but by our human response to the experience of it.What's masculine is that which is what we feel to be masculine and likewise for femininity. The summed human experience of them are therefore accurate guides to their essential natures.

The reason why we find the fat, weak, deformed or disfigured unattractive is because our biology elicits a noxious response to their presence. Our biology therefore has a strong influence with regard to our determination of  physical beauty and we are hard wired to be drawn to the beautiful. (i.e. that which has a perfect form)

But the other dimension which strongly influences our conceptions of gender polarity is that of the erotic. Now by erotic, I mean the whole series of qualities in a person of the opposite sex which draws us to them. When the average man argues that his ideal woman is combination of a Madonna, a mother and a whore he is crudely outlining his conceptions of an ideal femininity across its many dimensions. Gender polarity, in fact is most marked when considered from an erotic perspective and what's interesting when you look at it from this approach is that evaluations of masculinity and femininity are to a large degree determined by the opposite sex. What the opposite sex finds sexually attractive is what is sexually attractive. Therefore masculinity can be objectively evaluated at this level by observing the response of women to different types of men. Conceptions of masculinity/femininity which ignore this dimension are thus false and it is precisely at this level where traditional carnal-lite approach to Eros has done most harm. The war against Eros has diminished gender polarity and has facilitated the rise of androgyny.

The hylomorphic critique of feminism therefore is on two levels:
  1. Firstly Hylomorphism is opposed to Cartesian (body-spirit) approach in its understanding of the human sexuality. Sex and gender are not distinct entities but rather a intertwined physical instantiation of one.
  2. The hylomophic approach criticises feminism because it is an ideology which embraces the privation of the feminine form. It makes women literally unfeminine. It uglifies them.
The hylomorphic critique has nothing really to say on the legal status of gender except insofar as any law or legal privilege leads to a privation of form.  i.e. legislating women to be combat soldiers.
Here the critique is not that woman cannot perform the duty but rather that duty "defeminises" her and thus makes her less of a woman even though she may be a good combat soldier.

The Christian approach to feminists is thus to call them out as being less womanly than they should be. The problem with feminism and genderism of any kind, is not that it turns them into the opposite sex, it turns them into deficient human beings.

*Roissy's running a female attractiveness survey. The congruity of the ratings are proof of the relative objectivity when it comes to assessments of female beauty.

*Neoreaction needs to embrace bio-aesthetics in order to combat the crappiness of modern art and architecture.

Saturday, March 08, 2014

Cartesian Gender

Atheist warning. This is a socio-theological post.

Next, reacquaint yourself with the principle of hylomorphism.


One of the main contentions of this blog is that rise of modernism is a consequence of certain "structural" weaknesses  that were present in traditional society and culture.  Any conservative attempt to combat modernism therefore requires an understanding of the underlying pathologies which both gave birth to it and sustain it. I critique the Church quite a bit, not because of any malice, but because its ideas were the dominant cultural force which shaped the mindset of modern Western man and many modernist heresies are themselves mutations or adaptations of Christian thought.

As I've mentioned before, one of the areas of structural weakness concerned issues with regard to sexuality. The Catholic Church, at least in theory, has always endorsed a hylomorphic concept of man but in its war against the excesses of the flesh, the Church pushed back too hard and created a "carnal lite" version of man. This notion of man, comprised of a "good" spirit which led him to heaven and corrupting flesh which was dragging him to hell. And although the Church was officially committed to the hylomorphic vision, practically, in its day to day operations  it practiced a Cartesian duality with regard to the man's nature.  It's this Cartesian framework which sets up both the division of not only spirit and the flesh, but with a little imagination, of both gender and biological sex.

If identity and reason find their locus in the spirit, and the flesh is considered not only as something transient and temporary but hostile to spiritual perfection, it's easy to see how, when it comes to conceptions of the human person, the body is percieved to be both inferior to the spirit and hostile to it. Spiritual identity and corporeal body are thus put in opposition and though the Church did not subscribe to the dualist doctrine the take home message as understood by the faithful was Cartesian. It didn't help that the  Church in in its traditions, pushed the idealisation of the ascetic and the mortification of the flesh.  Modernism's conception of the human person is therefore an adaptation of mainstream Christian practice which saw rationality and corporeality as two separate entities.

Even Christianity's conceptions of masculinity and femininity tended to be framed along virtue centric lines and less along biological properties. To be manly, men had to possess virtues A, B, C......and so on. Women likewise had to posses virtues X, Y, Z....e.t.c. But the thing about virtues is that they are chosen behaviour: habits of deliberate choice which are not constrained by biology. When you frame gender along these lines you imply that gender is a matter of proper will and not biological nature. It's not much of a stretch to see how feminism gets its ideas of gender being both  a choice and social construct.

To illustrate what I mean, consider the following two women. Which of these is more feminine?

Now I've chosen Megan Fox for no particular reason except that she is very attractive but otherwise  morally average. Mother Teresa, on the other hand, is a moral giant but quite frankly is less attractive that Ms Fox.  How do we evaluate femininity in these two women?

There are strong strains in mainstream Christian thought which would assert that Mother Teresa is the more feminine of the two.  According to this approach, true femininity just as easily found in the obese-hirsute-fishmonger's wife as is in the Victoria's Secret model provided they live a Christian life. Likewise, traditional conceptions of masculinity tended to see masculinity as a series of character virtues. The problem with this approach is that it views femininity/masculinity as a collection of chosen moral qualities irrespective of the biological vehicle in which they are found. Thus, the Church's own position on the subject, while opposed to radical feminism,  provides unintentional support for its opponents by reinforcing in practice an underlying meta-philosophy that biology and gender are distinct. Feminist gender theory is a corruption of Christian Cartesian dualism.

On the other hand, Joe average, would clearly call Megan Fox the more feminine.  Because, for the average man, femininity is a metric of female perfection, not of moral quality and Ms Fox more closely approximates the ideal female form than Mother Theresa does. It strange to contemplate that the lecher honours hylomorphism in his sin more than the Church does in its practice, but the Devil is found where you least expect him and he's hardest to see when cloaked in apparent virtue.

The contemporary Christian problem, in its battle against gender/sex incongruity is how to fuse the two. The traditional cultural heritage, with its practical de-facto dualism, doesn't help since it effectively shares the same understanding of the human person as feminism does.  Pushing one helps the other.  Modern appeals of gender "authenticity" to biological sex are unconvincing. What exactly does "authentic" to self mean? Who defines it? The argument of every trans-sexual arguing for sex change surgery is that their bodies are not authentic to their nature's. The Christian response is that a trans-sexual's conception of their authenticity is not really authentic. It's a circular logic.

The workaround for this problem starts with a re-commitment, both in theory and practice to the doctrine of hylomorphism. Secondly, there needs to be a recognition that biological sex is the hylomorphic incarnation of gender. Thus gender is not a choice but a per-determined state of being. Thirdly, there needs to be an understanding that there may be "privations of form" with regard to gender incarnation and thus people may be born male or female and that they may be born with less than their fair share of masculinity or femininity. Fourthly, the operation of Caritas on the form of gender is to perfect it. Gender commitment is a virtue. Thus, anything which privates gender in any way, shape or form needs to be seen as an evil. Finally, the Church needs to recognise that moral virtue and gender identity are two separate things it needs to stop conflating the two. Just as a white man does not become more white by the practice of Charity neither does he become more manly by doing so. Virtue and gender are not synonymous.

Wednesday, February 19, 2014

A Neoreactionary Theology of the Body.

Atheist warning. This is a religious post.







Overlaid upon this were several other notions of Christianity:









Tuesday, February 11, 2014

Update on Previous Post.

Over at Aurini's blog, Roosh has made a comment stating that this passage in my previous post was "made up";
A while ago Roosh tweeted about his failed attempt to seduce a young Croatian girl who was studying to become a nun.
I made this statement in good faith, based upon a Tweet he sent whilst he was traveling in Croatia.
Unfortunately, I don't have a screen grab or anything else to back my statement up, therefore, I have to defer to his version of events as he was the primary source.


Friday, February 07, 2014


I knew this was going to happen. What's with the flame war between Neoreaction and the PUA's, huh? This is a completely regrettable development.

I've been blogging for almost 8 years and one of the most satisfying things to see happen during this period is the rise of the manosphere. One of the great things about the manosphere is that it is a broad church, where people from a variety of persuasions were able to talk to each other about a wide variety of shit which pertained to men. Particularly with regard to sex. Lot of pissing contests there but after a while most guys put down their cudgels.

Most people credit Moldbug with the rise of Neo-reaction. I say bullshit. Effective Neo-reaction -the thing that's gaining cultural traction-- is an offshoot of the manosphere. You can theorise all you want but unless you put your words into action none of it matters. The manosphere was a forum where men could go to find effective practical advice with regard to changing their lives. Nothing most primed men to the notion of Neoreaction than taking the "Red Pill". The men most responsible for this state of affairs were PUA's; particularly Roissy and Roosh.

The other person who set the tone for the Manosphere was Ferdinand Bardamu, (Matt Forney). In Mala Fide was where Manosphere reached criticality. Ferdi's "broad church" policy meant that any idiot could spout out whatever he liked unless he was completely batshit insane. It was a great blog and it is sadly missed. Many offshoot bloggers continued with this approach and ensured that there was no "orthodoxy" in the sphere. It was a Darwinian battlefield of ideas. Over time several ideas which are staple to the Neoreactionary canon gained traction; Game, HBD, anti-liberalism, mass stupidity and so on.

But buying into the manosphere did not mean buying into everyone of its ideas, and there is still a fair variety of opinion on certain matters. But it would be a mistake to say that just because people have differring opinions all of those opinions are of equal validity.

Now, I disagree with quite a lot of what Roissy and Roosh have to say. As a flawed Catholic their lifestyle is not an option for me. However, when it comes to the subject of women, I give them a lot of credence. In order to bed lots of women you have to know something about them and, therefore, they have authority on this subject: They have "Wet Dick" authority.  You can theorise all you want about female sexuality but unless you've gotten a woman into bed it's just that, a theory.

On the other hand, the PUA types are liable to engage in the Wet Dick Fallacy (Hat tip. Bryce) where they feel that their notch count gives them authority to speak on matters outside their expertise. Now this creates a problem for the Christian members of the manosphere, who, because of the religious beliefs, can't screw around. In debates, PUA's are liable to "pull rank" on them by virtue of their notch count, and to a degree they are justified, but only when it comes to the subject of getting women into bed. When they start pulling rank on other issues, they've exceeded their authority.  Roosh measures his long term relationships in terms of months. I've been married for over 20 years, in a very, very good marriage: both physically and emotionally. When the PUA's diss marriage, I kind of tune out. When it comes to long term relationships, Dave from Hawaii, Dalrock and I can pull rank on this issue.

I honestly have a great deal of time for PUA's when it comes to insights on female sexuality. They have had a positive impact on my personal life and professional practice. Because of patient confidentiality I cannot relate some of my cases (both male and female) where their lives have been positively changed by the practical application of Game. Game is Good. The important thing here is that we can learn from each other.

At it's core, Neoreaction is the truth asserting itself against error.  For example, the pushback against Democracy is not based upon some monarchist or aristocratic sentiment , rather, the realisation that the underlying principals of democracy don't align with reality.  Likewise, Game is Neoreactioary insofar as it is a corrective to the misconceptions of female sexuality. It (is) should be part of the Canon.

Like most Neoreactionaries, I'm concerned with saving Western Civilisation. Screwing around does not help this one iota on a whole variety of levels. Consequently, the Gamer's get a lot of heat from the Trads on this issue. I must admit it doesn't bother me as much because I think hedonism is a natural weakness, feminism is an unnatural disease. The other reason I don't give them so much heat is because of the underling sexual dynamics at play in a sexual free market. In the West, it is the women who control sexuality and if the place resembles a brothel is because women want it to be that way. The PUA's are simply taking advantage of the situation: they are a second order phenomenon. The primary pathogen is female promiscuity.

PUA's are not like Jedi Masters, able to exert some some irresistible mind control over women. To think so is to deny women moral agency. No PUA advocates rape, despite feminist attempts to smear them with this charge. For every successful notch there has to be a woman who has willingly spread her legs. A while ago, Roosh tweeted about his failed attempt to seduce a young Croatian girl who was studying to become a nun.  (See here re correction) You can't run a brothel without whores.

All I'm saying that this flame war is hugely counterproductive. Traddish types need to remember that the PUA's are taking advantage of the situation they are not the cause of it. Looking at the degree of ruin about us, all I can say is when it comes to PUA's, "Man, I can understand why you want to lounge poolside".  But for some of us life is more than just sex.  We don't want our God-like reason to "fust in us unused". We are patriarchs who will be held to account for our time on earth. We have a duty to our families, communities, friends and even you. For some of us, not screwing around is not because we can't but because we won't. I love your insights but when it comes to manhood, yours is not the sole metric.

Men are always going to engage in pissing contests with each other, that's to be expected. But stop for a second and look at the bigger picture lest everything our fathers built fall in ruins amongst us. A shit fight amongst the manosphere is to no one's benefit.


Wednesday, February 05, 2014

Song of Songs: Interpretation of Interpretations.

Over the last few weeks I've been mulling on the historical treatment of Eros within the Catholic Church. As I've said before, the Catholic Church was the big player in the development of European culture and thus its understanding of Eros profoundly influenced European culture's understanding of it. Particularly, I've been thinking about the historical treatment of the interpretation of Song of Songs. As this Wiki article mentions, Song of Songs is a "interesting" book of the Bible. A literal reading shows it to be about the Eros-love between a man and woman.
3 Thy two breasts are like two fawns That are twins of a roe.
4 Thy neck is like the tower of ivory; Thine eyes as the pools in Heshbon, By the gate of Bath-rabbim; Thy nose is like the tower of Lebanon Which looketh toward Damascus.
Compared to other books, it gives little direct reference to God, His laws or even the implied obligation to procreate. It's basically an erotic poem that celebrates sexual love. Given the literal nature of the subject matter,  there was considerable controversy amongst the early church fathers as to whether it should be included in the Bible or not. Historically, the book has been treated an allegorical representation of God's love for his Church. Looking at the above passage, all I've got to say is, Hmmm.

Anyway, whilst thinking about this subject I got sidetracked into a discussion over the The Orthosphere which bought up the subject of Galileo. An interesting realisation occurred. Galileo was censured for advocating a view which directly contradicted the literal reading of scripture. On the other hand, Song of Songs literal meaning (i.e Erotic) was deliberately downplayed and its allegorical reading emphasised.  Why the interpretive inconsistency? Why is it, that when the subject matter is "positively" erotic the material is meant to be treated as allegorical, but when the subject matter is "negatively" erotic the matter is literal?

As I've said before, I think that the Church has an anti-carnal bias and sometimes I wonder how Eros would have fared if weren't so intimately tied with procreation and romance.

For those who are interested, here is a good and brief paper outlining the historical treatment of Song of Songs.

Tuesday, January 28, 2014

Carnal Lite.

My interest in the Christian relationship with Eros is based upon the notion that this dysfunctional relationship provides the key to the understanding of our current socio-sexual dysfunction. As I've said previously, I'm broadly in agreement with Nietzsche and his claim that Christianity gave Eros poison to drink and it degenerated into vice.

Sexual perversion was rife in ancient times and from my perspective, it appears that the Christian pushback left a legacy of hostility towards it. Over the long run Christianity was able to  effectively "de-carnalise" it, transforming it into a "fleshy-lite" version of its former self.  It was this new understanding of Eros that manifest itself in a variety of ways into Christian culture and became a mainstream understanding.  Part of the reason why Trads are so hostile to Game is because Game's understanding of erotic love is explicitly carnal in nature and thus opposed to the traditional understanding. For the Gamesters, it's all about carnality/biomechanics,....

Christian masculinity and the Christian romantic tradition were in many ways shaped by the "carnal-lite" understanding of Eros. The good Christian male was quiet, meek, industrious and would "turn the other cheek". With regard to women, he would having nothing but the "best intentions".
The system worked well for both society and the man, when the woman's choices were limited. There was a social pressure on women to marry and the alternative to not doing so was rather bleak for the average women.

Economic and political emancipation changed all this. Having financial independence and social freedom to be single freed women of a lot of the pressure to marry. Social changes, particularly sexual license, and the elevation of the importance of romance, meant that the externalities which forced marriage onto women were gone. Women were free to choose the partner they wanted and experiment a bit. Hypergamic affirmative action was effectively shut down.

Serious Christian males were sideswiped completely by the phenomenon. They did everything they were told to do only to find that they were relatively unattractive to women. Trying to understand this phenomenon, they posited that women who failed to find them attractive were in some ways flawed. i.e. that they were skanks or sluts, or that they were psychologically unwell, or that they were being "manipulated" by the man. How many nice beta males have stood, mournfully perplexed, at their love interest who spurned them for a loser thug? How many women, recognising that they made a bad impulsive choice, were able to rely on these old chestnuts to abdicate themselves from any responsibility?  The trads still argue along these lines.

One of the stock standard arguments of the traditionalists is that the world has gone mad. But it is also the same argument of a schizophrenic. When you start thinking that everyone else is mad, perhaps it is you that has the problem. It never occurs to the Trads that maybe their understanding of Eros is flawed and that Nietzsche, despite his faults, was maybe onto something.

Take, example this understanding of "Bad boy" by Zippy;
Define “bad boy” = “men who make poor fathers”.
Fatherhood has nothing to do with being a "bad boy". A computer geek can be an objectively a bad father yet he is not a bad boy. An dorky engineer can be a good father and yet he is not a bad boy.
A bad boy is a man with erotic capital. His potential fatherhood status is irrelevant.This continual conflation of moral and sexual attraction is something that is continually present in the trad crowd.
Initially, when you read comments like this you feel that the commentator is dense, but, since the same error gets repeated over and over again, the impression forms that perhaps this is systemic error of Traditional Christianity and not an individual failing.

The continual conflation of physiological sexual attraction with moral parameters (either positive of negative) seems to be a problem of Christianity when it comes to an analysis of sexuality.  Good Christian men can't understand why they are not sexually attractive, despite living according to God's law.  Living in the hope that God will send them a good woman who will not be like the "others". This deficiency in the understanding of the biological dimension of sexuality means that no practical advice is given on how to improve the success rate with the ladies, apart from pray. Most of the other advice is next to useless.  On the other hand, due to this hostility to the "flesh" men and women who are sexually attractive are deemed to be morally bad. Amongst weaker minds there almost appears to be an associative incompatibility between being "hot" and being "Christian".  Drab women and grey men.

The Trads seem to be unable to recognise that he attraction a woman feels for a man is involuntary, i.e. it is morally neutral. How she chooses to act on the attraction gives her actions a moral dimension. But they continually conflate the two. The fact that Jessica is attracted to Bill, the bad boy, does not mean she will be attracted to dweeby Ben, who is also morally bad but lacks erotic capital. Morals have nothing to do with the issue, attraction is decided by the flesh.

This tradition of conflation in my opinion stems of Christianity's aversion to "flesh". The overtly erotic was simply seen as the express route the Hell and Christianity did all it could to suppress it. As a result, Christianity developed a good tradition of fighting the flesh and neglected to develop an understanding of it or accord it any legitimacy. The result has been that Christianity can't evaluate sexuality on the biomechanical level and insists to continually evaluate it on the moral on. The resistance to this common sense understanding is perplexing.  It's as if the Trads do not want to acknowledge a carnal nature to our sexual desires and instead continue with their understanding of human sexuality as if the mechanics of sexual attraction did not matter, only its moral evaluation; still, which they nearly always view in the negative.

This historical position has had practical real world sequelae. Admittedly, Christianity is not responsible for the excesses but it provided for a a cultural fault line which was waiting to be exploited.
  1.  For good or ill, the Church was the dominant cultural force in the West till about the end of the 19th Century, it's suppression of the erotic, not procreative, component of sexuality, meant that as the Church lost power, the pendulum swung the other way. Nature abhors a vacuum and in the absence of any theology of desire the world developed it's own. Predictably it was stupid. Today's sluttery is due to yesterdays prudery.
  2.  It has made a meaningful discussion on sexual polarity difficult since the spirit was more important that the flesh. Yet our sexual polarity is intrinsically tied to our carnal bodies. Gender equality/interchangeability is easy when the flesh is irrelevant. Cue feminism.
  3. It has conditioned people towards evil by making sexual evil fun and virtue boring.
  4. It has encouraged physical ugliness by neglecting or erotic complementarity. Desire is supercharged in bodily perfection and diminished in dysmorphia. The Fat acceptance movement is based on the idea that we shouldn't be so "superficial" and judge people on appearances.
I get a lot of heat for taking this position, but here is an interesting question I'll wish you to ponder: Why has "bad boy" become synonymous with sexual attraction and "good boy" with sexual repulsion? Perhaps it's because contemporary Christianity lacks the capability to be sexy and good. The flipside to this is the notion that the erotic and good are incompatible. See what I'm getting at?

Finally, I want to say something about the Neoreactionary Canon. While I'm chuffed to have some of my posts there I think it was a grave error to leave Roissy out. The errors of Modernism are cross-cultural, affecting nearly every facet of life. Human sexual dynamics is one such area and the supreme Neo-reactionary warrior has been Roissy. Don't get me wrong, there's lots of things he says that I disagree with, but when it comes to the red pill reality as pertains to Eros, he is the prime expositor.
Furthermore, any Neoreactionary neophyte is better starting off with his writings than those of Moldbug or myself. His turgid style and my shitty blogging are liable to put people off. At his best, he is an unbelievably good writer who is able to shove the red pill down your throat. Nothing hooks a man more to neoreaction than sexual success is the presence of what seems a never ending drought. Roissy is able to co-opt primal force in the pursuit of truth. It's an unbeatable combination.