Category Archives: student prigs

Student dimwits of May 1968

The productions, writes Dalrymple, were of an

extremely low intellectual level.

There were

false equivalences between de Gaulle and the CRS on the one hand and Hitler and the SS on the other.

The sloganeering was

pitiful, expressed mainly in langue de bois, with nothing for Brezhnev’s speechwriters to envy. For example, ‘To work now is to work with a pistol in the back’, or ‘Everyone united against Gaullist provocation.’

The young idiots, Dalrymple points out, were militantly conformist, and

there is no one as conformist and shallow as a student in revolt.

And the art students of the time showed

feeble graphic abilities. It suggests that the undermining of culture had begun well before May 1968, and was not caused by it.

Suicide: a petty-bourgeois deviation

Screen Shot 2016-06-08 at 23.13.27Recalling his student days, Dalrymple writes that he

shared a house with a Marxist-Leninist.

This youth, Dalrymple remembers, believed that suicide represented

the failure to accept the total sufficiency in life of Marxism-Leninism.

The world is rotten but I am not

Screen Shot 2016-03-19 at 23.39.11

The student prig’s moral grandiosity has a coercive quality, for he has liberated his inner totalitarian

Such, writes Dalrymple, is what the student prig, in his self-importance and complacency, wishes to communicate.

The student prig’s chief aim is to convey

the militant purity of his heart and soul. The world is rotten, he is saying—but I am not. I am pure. If the rottenness continues, it won’t be because of me.

Awareness of his virtue shines from the student prig’s face.

He glows with it, virtue for him consisting of the public expression of the correct sentiments. Virtue requires no discipline, no sacrifice other than of a little time and energy, instantly rewarded by the exhibition of his goodness.

The painlessness of virtue as the expression of correct sentiment is its chief attraction for the student prig.

Who would not wish to achieve goodness merely by means of a few gestures, verbal or otherwise? In that way, you can avoid genuine self-examination.

The student prig

feels a youthful impatience with the intractability of the world, hence a desire that its problems should be solved by symbolic means. This desire partakes of magical thinking: incantations will bend reality in the desired direction.

The student prig’s

moral grandiosity has a coercive quality. His virtue gives him the locus standi to dictate to others for the good of humanity. The expression he wears is that of someone who has liberated his inner totalitarian.

Well, much may be forgiven youth, says Dalrymple. But what is craven is

for older people in positions of responsibility to surrender to youth, even if the once in their lives that they were young happened to be in the 1960s.