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The Politics of Bad Faith This book can also be purchased through Amazon
In this work, he argues that there is something deeply subversive about contemporary Leftism. They have penetrated the institutions including academia, government bureaucracy and the Democratic Party. Far from becoming disillusioned following the collapse of Communism, the radical Left has simply re-invented itself. The focus is no longer on economics but on social "progress" including an ever greater promotion of the sexual revolution. Its members no longer even bother to study the intellectuals of the Right because, as they see it, no one who repudiates "progress" can be considered genuinely intellectual. Horowitz is surely correct in his analysis: in the recent so-called debate with Mr Trump, Mrs Clinton was clearly campaigning for abortion up to birth. Gone are the days of her husband whose modest proposal was that abortion should be safe, legal and rare. There is now an extraordinary arrogance, an almost palpably demonic triumph about the Left. They have reason to rejoice when Mr Trump is the only alternative to Mrs Clinton. For the Left, heterosexual monogamy and Judaeo-Christian values must always be
challenged. One criticism of this work is its undue focus on the homosexual movement when it was surely heterosexuals
who repudiated their marital vows and thus unleashed the sexual revolution. The author notes that by the Eighties,
the prevalence of syphilis and gonorrhea was several times more common among male homosexuals than heterosexual
control groups. With the onset of AIDS, there was a reluctance among public health officials to promote sexual
restraint as extraordinary levels of promiscuity were seen simply as expressions of an alternative lifestyle. The
author quotes Edmund White,who in his book The Joys of Gay Sex wrote that "men should wear their sexually transmitted diseases like red badges of
courage in a war against a sex-negative society." This temptation to Gnostic Messianism has its origins in the Kabbalist movement, says the author. He gives the example of Nathan of Gaza as a prototype of the Jewish revolutionary Gnostic. From there we end with Karl Marx. The author fails to note that the only real alternative to the socialist religion is Religion, Christianity. Nevertheless, there is plenty here to reflect on.
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