Nietzsche And The Islamo-Christian Right
Every now and then, Real Clear Politics links to a piece that's exceptionally egregious, beyond even its usual level of mediocrity. This one has no title, which is only the first of its problems. but it appears in a Washington Post section called Awakenings. It's by Matthew Schmitz, the religion editor for The Washington Post's Opinions section. If you're a religion editor for the Washington Post, this is hinky on its face. AI tells me, "Before joining the Post, he was a senior editor at First Things, a prominent ecumenical religious journal." Well, I've submitted to First Things and never gotten past the intern who returns manuscripts unread, so I stopped bothering. Mr Schmitz begins here:
In 2015, Michel Houellebecq published “Submission,” a novel describing (among other things) how members of the radical right might come to admire, even embrace, Islam. Now we are seeing exactly that happen, as I describe in today’s column on the rise of the Islamo-Christian right.
Since Sept. 11, 2001, commentators on the American right have tended to cast Islam as a menace to Western liberties. But in the freewheeling world of antiestablishment podcasts, something new is happening. Recent months have seen Candace Owens reading from the Quran, Nick Fuentes decrying anti-Muslim sentiment and Tucker Carlson praising sharia law. What was once regarded as a threat is increasingly considered an ally.
For some of these figures, admiration leads to conversion. Andrew Tate, the masculinist influencer, and Sneako, the right-wing streamer, have recited the words of the shahada and thus taken up a faith they see as an antidote to Western decadence. Others look to Islam as a model of what Christians might achieve if they cast off the yoke of liberalism. Say goodbye to Judeo-Christian civilization — and hello to the Islamo-Christian right.
OK, one thing we're beginning to see here is a hallmark of sloppy writing, hypostatization, a logical fallacy and conceptual error where an abstract concept, idea, or property is treated as a concrete, physical substance or real entity, in this case, the "Islamo-Christian right". One might imagine this as a movement, perhaps with a journal that serves the same purpose as Reason to the libertarians, with a manifesto, and perhaps a public intellectual who serves as de facto spokesman.There's no such thing. The people he mentions are Candace Owens, Nick Fuentes, and Tucker Carlson. Donald Trump, whose characterizations often go to the heart of the matter, has repeatedly called both Owens and Carlson "low IQ" individuals. Fuentes's views are incongruous and inconsistent, especially over Islam; Wikipedia reports that in 2019, he said "the First Amendment was not written for Muslims or immigrants". If he's expressed admiration for Islam, he's also expressed admiration for Adolf Hitler. All these people will say anything that gets them attention; they simply aren't serious enough to constitute a movement.
Schmitz contrasts "Islamo-Christians", a vague neologism apparently referring to a loose collection of attention-seeking crazies, with Judeo-Christians, and thereby he commits a historical error:
The term “Judeo-Christianity” gained currency in the 1930s as a way to describe a pluralist vision of Western society. A Judeo-Christian America was one in which the contributions of Catholics and Jews could matter as much as those of Protestants. It would also be the global champion of freedom and democracy.
According to Wikipedia,
The term "Judæo Christian" appears in a letter by Alexander McCaul which is dated October 17, 1821. The term in this case referred to Jewish converts to Christianity. The term was similarly used by Joseph Wolff in 1829, in reference to a type of church that would observe some Jewish traditions in order to convert Jews. Mark Silk states in the early 19th century the term was "most widely used (in French as well as English) to refer to the early followers of Jesus who opposed" the wishes of Paul the Apostle and wanted "to restrict the message of Jesus to Jews and who insisted on maintaining Jewish law and ritual".
Friedrich Nietzsche used the German term "Judenchristlich" ("Jewish-Christian") to describe and emphasize what he believed were neglected aspects of the continuity which exists between the Jewish and Christian worldviews. The expression appears in The Antichrist, published in 1895 but written several years earlier; a fuller development of Nietzsche's argument can be found in the prior work, On the Genealogy of Morality.
The problem here is that Mr Schmitz's whole subtext is basically Nietzschean, and I don't think he knows it. Let me digress. Here's a summary of Nietzsche on morality:
The story begins with the two types of human: the noble, the powerful, on the one hand, and the slave, the weak, on the other hand. It was the nobles who created morality.
. . . What is the difference between noble and slave morality? Noble morality found a notion of “good” simply by looking at themselves — whatever is associated them is good — and then the notion of “bad” emerged as the opposite of the good, themselves. In contrast, slave morality is created by ressentiment, meaning that they first found a notion of “evil” by looking at the noble — whatever is associated them is evil — and then the notion of “good” emerged as the opposite of it.
Put differently, the slaves reversed noble morality to feel better about themselves. Before, they were “bad” people according to noble morality. But now they were “good,” based on their own morality, a new valuation of good and evil. In this slave morality, things like consideration, self-control, delicacy, loyalty, pride and friendship are considered to be “good.” In fact, Nietzsche argues that our contemporary moral values are these, the slave morality.
Let's get back to Schmitz on Judeo-Christians, or at least those he thinks are the right sort of Judeo-Christians: they're tolerant of Catholics and Jews, the champions of freedom and democracy. In other words, they represent slave morality, consideration, self-control, delicacy, loyalty, pride and friendship. But all of a sudden, we have the Islamo-Christians!
The Islamo-Christian right, by contrast, is skeptical of pluralism and critical of U.S. foreign policy. It’s scornful of liberal attempts to promote interreligious understanding and therefore happy to criticize Islam on certain points even as it praises the faith on others.
. . . Islam is also praised on the right as a socially conservative counterweight to exploitative capitalism and the follies of U.S. foreign policy. Aleksandr Dugin, the anti-liberal Russian thinker, has declared that “shariah has to overcome the capitalism.” He hopes that Muslims will join a worldwide battle against the “globalist elite.”
In other words, the "Islamo-Christians" are actually rebelling against the "slave morality". Nietzsche is actually on their side. From the summary:
I mean, who could deny the goodness of friendship? Well, Nietzsche is not on our side. He deplores this redefinition of morality. What Nietzsche supports is rather the nobles, who do not care about existing social constraints, and are strong enough to decide their own morality by themselves.
Schmitz basically understands Nietzsche's point:
Whether the Islamo-Christian right’s vision of Islam is actually accurate is, for its adherents, beside the point. They are not engaging in a careful study of comparative religion; they’re imagining an alternative to liberal modernity.
But let's keep in mind that to Schmitz, the "Islamo-Christian right" is a castle in the air. He's attributing intellectual consistency to a small gaggle of mentally disadvantaged narcissists whose views are inchoate, immature, and always subject to change. But he's inconsistent as well. He holds up Owens, Carlson, Fuentes, and a few others as Nietzschean subversives who stand for all the wrong things, but then he claims they don't understand Islam.
Still, it’s worth subjecting their claims to scrutiny. Arab countries might be filled with the self-confidence Carlson describes, but their birth rates are declining just as badly as Europe’s. (In Saudi Arabia, births have fallen by more than 10 percent in six years.) Perhaps Islam is a beacon of social conservatism, but Muslims in the United States tend to be more liberal than evangelicals on abortion, transgenderism and homosexuality.
. . . Take the trajectory of Ahmed al-Sharaa, the president of Syria. As the former leader of the al-Nusra front, an Islamic State offshoot and al-Qaeda affiliate, he would seem to be a perfect example of Islamic intransigence. But as head of state, he has cultivated good relations with the U.S. In April, he was filmed in a basketball arena in Damascus watching performers dance to Missy Elliott’s “Work It.”
So don't lose heart. Islam is just another version of Nietzsche's slave morality, give it time. But even this misunderstands Islam's role in Western liberal democracy as it now manifests. Via another Real Clear Politics link from the last few days, this from The Wall Street Journal:
The past six weeks have seen the attempted arson of two synagogues and the former offices of a Jewish charity in the U.K., an apparent plot to dump hazardous chemicals onto the Israeli embassy with drones, and the burning of community-run ambulances in Golders Green, the heart of Britain’s small Jewish community. British police believe that Iranian intelligence are recruiting locals via the Telegram app, under the name of a front group called Harakat Ashab al-Yamin al-Islamia.
. . . The Yookay isn’t lawless, but it has a “two-tier” justice system. Complain too vociferously online, and you risk prosecution. March through London chanting to “Globalize the Intifada,” and the police do nothing.
. . . The Jews of Golders Green have declared for England. It isn’t clear whether England will declare for them. The liberal, tolerant and “antiracist” middle classes are fashionably “anti-Zionist.” The bluer the collar, the greater the likelihood that its wearer likes Israeli pluck and Jewish ingenuity.
First, the "Islamo-Christian right" aren't the ones allied with Islam; it's the "liberal, tolerant and 'antiracist' middle classes". They're the ones who want Islamic immigration, all over the West, primarily because the immigrants will torment the Jews and the working class.In other words, even if some Muslims are tolerant and follow a version of conventional morality, this isn't why the nobles like them, and if a few nut job podcasters think they're OK, they misunderstand Muslims just as much as Mr Schmitz does. I think Mr Schmitz of the Washington Post and First Things is naive and deeply confused.



