The origins of the therapeutic state

in a top-down sexual revolution after World War II

From my new article at Unherd:

In the young, online manosphere, there is growing movement to refrain from masturbation as much as possible. This manifests itself every year in No Nut November, a time for total abstinence from onanism, or "fapping", as certain online circles call it. Young men have set themselves this challenge, not out of religious conviction, but from a determination to reclaim for themselves a certain degree of self-command. It is the rare appearance of ascetic practice in a society that is at once libertine and shot through with a political moralisation of sex.

The main thrust of that moralisation has been to protect women from male sexuality; here is an instance of men seeking to protect themselves. They do so on the supposition that their vital energy has been dissipated and colonised by a culture, and an industry, of pornography that is predatory and dehumanising.

One might suppose, then, that this movement would find sympathetic allies among feminists who notice a symmetry of concerns. And surely there are such feminists. But we also hear alarm, in a register typical of today’s politics: these young men are displaying disturbing fascist tendencies.

Say what?

There may indeed be an overlap between the no-nutters and the online Right. That is certainly how it is characterised by those who find it threatening. If there is such an overlap, the common thread is surely the reappearance of “vitalism” as a point of orientation for young men who feel smothered and demoralised in a society that has little use for male energies. European vitalist thinkers include Friedrich Nietzsche and Henri Bergson. In the American context, the vitalist tradition is represented by figures such as Teddy Roosevelt, William James and, arguably, Mohammed Ali. Its most vivid recent articulation may be found in the movie Fight Club, which depicted a masculinist revolt against the androgynising and enervating effects of a consumerist, white-collar existence that offers little place for male solidarity. Its current avatar is the notorious, beloved Bronze Age Pervert (BAP to his fans). As the historian TJ Jackson Lears points out in his forthcoming book Animal Spirits, the vitalist orientation does not appeal solely to men. It may be found also in “sex-positive” feminists going back to Margaret Sanger and Mabel Dodge in the 19th century.

Whatever meaning and political valence the no-fap movement has for its adepts, the journalistic Left’s ready identification of sexual self-regulation with “fascism” has a definite genealogy. Retracing this gives us a glimpse into a fascinating chapter of 20th-century social engineering, a programme of sexual “liberation” that is still with us and can feel, if not obligatory, certainly on the agenda for all who would be well-adjusted. Acquaintance with this history should disabuse us of the idea that the sexual revolution was an entirely organic eruption of cultural change, and that it happened in the Sixties. Sexual liberation was the goal of a therapeutic para-state whose organs sprang into existence almost overnight at the conclusion of the Second World War. Its political purpose was to forestall the possibility of fascism in the United States. It would be too simple to say the sexual revolution was a government psy-op, but neither has the role of government been adequately appreciated. With the spectre of fascism once again haunting the American political imagination, and attendant worries in some quarters about inadequate masturbation, this is an episode worth revisiting.

Read the whole thing at Unherd. It gets into some interesting history that bears directly on the present.