Erik von Kuehnelt-Leddihn: Personal

“When then is liberalism correctly understood? Liberalism is not an exclusvely political term. It can be applied to a prison reform, to an economic order, to a theology. Within the political framework, the question is not (as in a democracy) “Who should rule?” but “How should rule be exercised?” The reply is “Regardless of who rules—a monarch, an elite, a majority, or a benevolent dictator—governments should be exercised in such a way that each citizen enjoys the greatest amount of personal liberty.” The limit of liberty is obviously the common good. But, admittedly, the common good (material as well as immaterial) is not easily defined, for it rests on value judgments. Its definition is therefore always somewhat arbitrary. Speed limits curtail freedom in the interests of the common good. Is there a watertight case for forty, forty-five, or fifty miles an hour? Certainly not…. Freedom is thus the only postulate of liberalism—of genuine liberalism. If, therefore, democracy is liberal, the life, the whims, the interests of the minority will be just as respected as those of the majority. Yet surely not only a democracy, but a monarchy (absolute or otherwise) or an aristocratic (elitist) regime can be liberal. In fact, the affinity between democracy and liberalism is not at all greater than that between, say, monarchy and liberalism or a mixed government and liberalism. (People under the Austrian monarchy, which was not only symbolic but an effective mixed government, were not less free than those in Canada, to name only one example.)”

Erik von Kuehnelt-Leddihn

Source: Leftism Revisited (1990), p. 21

Life , People , Way , Exercises

“A Christian will consider a tyrannical person bossing a city brutally a lesser evil than a whole city lynching one man. In the first case there is one sinner and thousands of sufferers, in the latter case thousands of sinners and one sufferer. The materialist will look at the problem the other way round. He is never interested in sin, but as a humanitarian only in suffering. His final logical conclusion is euthanasia and the sacrifice of individuals to the whim of the masses.”

Erik von Kuehnelt-Leddihn

Pg 104n
The Menace of the Herd (1943)

Way , Problem , Suffering , Evil

“Now, there is a genuine social justice which proceeds not from the principle of equality, but from the principle: Suum cuique — to each his own. It is true that to deprive the workman of his just wage is not only a sin, but a sin that cries to heaven for vengeance. When one hinders social advance by putting barriers in the way of the diligent and the talented, one not only commits a personal injustice, but damages the common good of the whole nation, which always requires a genuine elite of ability and the contribution of extraordinary brainpower in every walk of life. And it would be socially unjust if a few individuals or certain groups had so much material wealth that, in consequence of this concentration of property and income, other classes had to live not only in povery, but in misery. Whoever lives in real abundance has a Christian duty to assist those living in wrechedness. Before we proceed, however, let us affirm that the notion of misery is different from that of poverty. Péguy has already drawn the distinction between pauvreté and misère. To live in misery means to suffer genuine physical privation: to know cold and hunger, to have no proper dwelling, to be dressed in rags, to be unable to secure medical attention. The poor, by contrast, have the necessities of life, but scarcely any more. They can borrow books, no doubt, but cannot buy them; they can hear music on the radio, but cannot afford a ticket to a concert; they cannot indulge in little extras of food and drink, but should, by self-discipline, be able to save a little. The poor have, therefore, the normal material preconditions for happiness — unless plagued by acquisitiveness or even envy, which has become a political force in the same measure as people have lost their faith. The fact that there are happy poor (alongside unhappy rich people) is beside the point. Demagogues know how to stir up terrible and murderous unrest even among the happy poor, as has been demonstrated clearly by the history of the left from Marat to Marx to Lenin to Hitler.”

Erik von Kuehnelt-Leddihn

Pgs 53-54
The Timeless Christian (1969)

Life , Hunger , People , Books

“For the average person, all problems date to World War II; for the more informed, to World War I; for the genuine historian, to the French Revolution.”

Erik von Kuehnelt-Leddihn

Source: Leftism Revisited (1990), p. 319

War , World , Problem , Personality

“The demand for equality and identity arises precisely in order to avoid that fear, that feeling of inferiority. Nobody is better, nobody is superior, nobody feels challenged, everybody is "safe." Furthermore, if identity, if sameness has been achieved, then the other person's actions and reactions can be forecast. With no (disagreeable) surprises, a warm herd feeling of brotherhood emerges. These sentiments -- this rejection of quality (which ineluctably differs from person to person) -- explain much concerning the spirit of the mass movements of the last two hundred years. Simone Weil has told us that the "I" comes from the flesh, but "we" comes from the devil.”

Erik von Kuehnelt-Leddihn

Source: Leftism Revisited (1990), p. 5

Fear , Feeling , Personality

“The Christian insistence on freedom — the monastic vows are voluntary sacrifices of a select few — derives from the Christian concept that man must be free in order to act morally. (A sleeping, a chained and clubbed, a drugged person can neither be sinful nor virtuous.) Yet, the free world which is practically synonymous with the world of free enterprise alone provides a climate, a way of life compatible with the dignity of man who makes free decisions, enjoys privileges, assumes responsiblilties, and develops his talents as he sees fit. He is truly the steward of his family. He can buy, sell, save, invest, gamble, plan the future, build, retrench, acquire capital, make donations, take risks. In other words, he can be the master of his economic fate and act as a man instead of a sheep in a herd under a shepherd and his dogs. No doubt, free enterprise is a harsh system; it demands real men. But socialism, which appeals to envious people craving for security and afraid to decide for themselves, impairs human dignity and crushes man utterly.”

Erik von Kuehnelt-Leddihn

The Roots of Anticapitalism

Life , Men , Fate , People

“The monarch is a responsible person. The fact that a monarch is responsible "to God alone," rather than to an assembly or a popular majority, is rather shocking to an agnostic mind; but while God cannot be fooled, the masses can. While it is perhaps true that "one cannot fool all the people all the time," it seems one can fool millions for centuries. History abounds with such examples, especially the history of religions. In spite of the republican-democratic emphasis on "responsible government," subject to the sanction of not getting re-elected (and if being impeached only in the grossest cases of corruption), the demo-republican government nonetheless derives its authority from anonymous, secretly voting masses on a purely numerical basis. It is even impossible to trace the empowering individual; and thus we get what French authors call the "cult of irresponsibility." The electees, rejecting all responsibility, can easily blame the electors for their "mandates." Thus we get today the immoral idea of making whole nations responsible for the misdeeds of their rulers, regardless of whether these had majority support or not. This collective judgment of moral acts is one of the great maladies of the democratic age.”

Erik von Kuehnelt-Leddihn

Source: Liberty or Equality (40th anniversary edition) (1993), p. 158

God , People , Age , Religion

“The herdist instinct is furthermore not only personal, in the sense that it clamors for a personal collectivism; it creates also a longing and desire for the visual or acoustic contemplation of identitarian or uniformistic phenomena. The true herdist, the man truly dominated by that inferior instinct, will not only rejoice in marching amongst twenty thousand uniformly clad soldiers, all stepping rhythmically in one direction, but he will find an almost equal gratification in contemplating the show from a balcony. He will not only be happy in sitting amidst two hundred other bespectacled businessmen, drinking beer and humming one chant in unison, but the aspect of a skyscraper with a thousand identical windows will probably impress him more than a picture by Botticelli or Zurbarán.”

Erik von Kuehnelt-Leddihn

Pg 16
The Menace of the Herd (1943)

Drink , Beer , Personality , Happiness