In the initiation of the composition of this discourse, I find myself deeply immersed in a contemplative introspection, meditating upon the intricate tapestry interwoven by myriad ideas and experiences that have indelibly etched their influence upon the very bedrock of my perceptual framework. Within the sphere of this introspective contemplation, I am resolved to scrutinize the beguiling domain inhabited by the denizens of “young conservatives” and their labyrinthine relationship with the dominion of aesthetic modernity. This topic, an engrossing conundrum poised at the nexus of allure and bewilderment, has seized my intellectual faculties, and it is with an eager anticipation that I endeavor to disseminate my ruminations upon this subject to you, esteemed reader.
Immersed within the precincts of aesthetics and modernity, the “young conservatives” present themselves as a conspicuous paradox, their ideological posture constituting a confounding confluence of disparate philosophies. They ardently embrace the emancipatory tenets of decentralized subjectivity, thereby extricating themselves from the fetters of menial toil and utilitarian exigencies. However, in so doing, they willingly disentangle themselves from the very fabric of the contemporary milieu, seeking refuge in an alternate reality, one forged by the contours of their idiosyncratic experiences and perspectives.
In myriad ways, the ideological proclivities of these youthful conservatives manifest as a logical extension of the modernist sensibilities that have irreversibly molded our artistic and intellectual ambiance. These thought leaders among the young conservatives expound a rationale for their ostensibly irreconcilable anti-modernist stance akin to the modernists’ repudiation of the prevailing norms endemic to their own epoch. Analogous to their modernist forebears who lucidly demarcated the utilitarian sphere governed by instrumental reason from the ethereal sphere, accessible solely through invocation, these modern adherents of conservatism perpetuate a comparable distinction.
The relegation by the young conservatives of certain facets of the human experience to the precincts of the antiquated and remote arouses particular intrigue. Within their present reality, they perceive the spontaneous faculties of imagination, personal experience, and emotion as vestiges of a bygone era, estranged from their intrinsic nature. These facets of human existence are scrutinized through the lens of temporal and spatial remoteness, as if relics from a bygone era incongruent with their contemporaneous essence.
This Manichaean dichotomy, audaciously juxtaposing instrumental reason against an invoked principle, begets profound contemplation. It stimulates reflection upon the fundamental nature of human existence and the intricate interplay between our rational and intuitive faculties. Can these two realms coalesce in harmonious coexistence, or are they fated to perennial discordant conflict?
Indeed, my ruminations encompass considerations of free will and independence, concepts fervently espoused by the young conservatives who extol them as gateways to the domain of individual authenticity and autonomy. Through the cultivation of their indomitable volition and the assertive proclamation of their sovereignty, they aspire to transcend the constraints of the contemporary milieu and plumb the profound recesses of their own being.
Furthermore, the invocation by the young conservatives of Being, an ethereal and transcendent force that transcends the confines of instrumental reason, strives to emancipate the poetic, Dionysian, and unbridled facets of the human experience. This odyssey of self-discovery captivates the intellect with its elusive and enigmatic character.
Within these circumscribed confines, I am reminded of my own sojourn through the labyrinth of aesthetics and self-discovery. My aspirations have entailed the reconciliation of ostensibly incongruent realms: the dialectical interplay between reason and intuition, the captivating intricacies of modernity juxtaposed against the timeless allure of antiquity. I have, akin to the young conservatives, traversed the corridors of my imagination in a bid to apprehend the forces that shape my artistic sensibilities and intellectual pursuits.
As we plunge deeper into this captivating subject, the crystallization emerges that the young conservatives’ embrace of an ostensibly irreconcilable anti-modernism transcends mere repudiation of the contemporary status quo. It embodies an ardent yearning to rekindle the dormant wellsprings of human creativity and imagination in the contemporaneous epoch.
Their endeavor to consign imagination, personal experience, and emotion to the realm of the distant and archaic underscores their belief in the transformative potential latent within these faculties. They aspire to reclaim the spontaneity and vitality of the human spirit by distancing themselves from the inexorable demands of labor and utility.
The modus operandi of the young conservatives engenders a stark dichotomy between instrumental reason, which they correlate with the pragmatic and utilitarian facets of modernity, and an invocational principle. This principle, whether construed as indomitable willpower, assertive sovereignty, transcendent Being, or the Dionysian force of the poetic, epitomizes an alternative mode of interfacing with the world that transcends the limitations of rationality.
They discover solace and authenticity within the realm of invocation, for it is within this sphere that they tap into a font of creative energy and personal agency. They affirm the capacity to shape their own destinies and navigate the labyrinthine complexities of existence on their own terms, owing to their resolute willpower and unwavering assertion of independence.
Moreover, the young conservatives’ invocation of Being as a transcendental force bears profound philosophical ramifications. It proffers a means to plumb the profound recesses of the individual’s position within the expansive tapestry of existence, echoing humanity’s timeless existential yearning for meaning and purpose.
Through their pursuit of the poetic, these adherents of young conservatism ardently embrace the Dionysian facets of the human experience. They endeavor to defy societal norms and conventions, immersing themselves in the intoxicating intensity of emotions and the unrestrained potency of artistic expression.
As I contemplate the profound implications of these ideas, I cannot help but draw parallels to my own philosophical sojourn. In my intellectual odyssey, I, too, have grappled with the delicate equilibrium between reason and intuition, between the exigencies of the contemporary milieu and the yearning for a profound communion with the essence of being. It is a delicate ballet, a nuanced interplay demanding our navigation of the multifaceted complexities of existence while remaining receptive to the boundless possibilities existing beyond the purview of instrumental reason.
Ultimately, the embrace of aesthetic modernity by the young conservatives compels us to interrogate the prevailing paradigms that govern our lives. It impels us to reassess the dichotomy between reason and intuition, to probe the latent potential of our creative faculties, and to contemplate the transformative potency of invocation as we pursue authenticity and self-discovery.
As we persist in this intellectual expedition, let us delve more profoundly into the perspective of these young conservatives, for it shall serve as a springboard for our own philosophical meditations. May their impassioned yearning for a profound communion with the source of human experience inspire us to embark upon a journey of self-discovery and creative exploration.
Charles Taylor, “A Secular Age” (Canada)
Alain de Botton, “The Architecture of Happiness” (United Kingdom)
Roger Scruton, “Beauty: A Very Short Introduction” (United Kingdom)
Arthur C. Danto, “The Abuse of Beauty: Aesthetics and the Concept of Art” (United States)
Peter Sloterdijk, “You Must Change Your Life: On Anthropotechnics” (Germany)
Jacques Rancière, “Aisthesis: Scenes from the Aesthetic Regime of Art” (France)
Harold Bloom, “The Anxiety of Influence: A Theory of Poetry” (United States)
Camille Paglia, “Sexual Personae: Art and Decadence from Nefertiti to Emily Dickinson” (United States)
Friedrich Nietzsche, “The Birth of Tragedy” (Germany)
Hans-Georg Gadamer, “Truth and Method” (Germany)