The racialist influencer Nick Fuentes has caused an uproar with his appearance on Tucker Carlson’s podcast.

Fuentes, a 27-year-old live-streamer, has built a reputation as the most controversial voice on the right. He’s embraced seemingly every taboo: praising Hitler, disputing the Holocaust’s death toll, calling himself a “white nationalist,” musing about domestic violence, and opposing interracial marriage.

Carlson’s invitation has divided conservatives. Some suggest that Fuentes’s appearance on the podcast represented an unacceptable mainstreaming of his views. Others, most notably Heritage Foundation president Kevin Roberts, argue that Fuentes must be debated instead of “canceled.”

Both sides fail to understand the Nick Fuentes phenomenon.

They take his statements seriously and engage with them in good faith. But Fuentes’s stated beliefs, while abhorrent, are not best parried by taking them at face value.

Instead, the Right should consider him an actor in what postmodern theorist Jean Baudrillard called “hyperreality” – a system in which the simulation of reality comes to replace reality itself.

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“I don’t know what you mean by ‘glory,’” Alice said.

Humpty Dumpty smiled contemptuously. “Of course you don’t—till I tell you. I meant ‘there’s a nice knock-down argument for you!’”

“But ‘glory’ doesn’t mean ‘a nice knock-down argument,’” Alice objected.

“When I use a word,” Humpty Dumpty said, in rather a scornful tone, “it means just what I choose it to mean—neither more nor less.”

“The question is,” said Alice, “whether you can make words mean so many different things.”

“The question is,” said Humpty Dumpty, “which is to be master—that’s all.”

~ Lewis Carroll, Alice in Wonderland

In the past, I’ve talked about the left's deliberate shift of language, but I’ve never mentioned the foundational shift I’m going to talk about now. This one is different. It doesn’t just twist one word or one idea — it changes the ground we stand on.

This shift attacks logic itself. It strikes at the roots of reasoning, the process by which we decide what is true. It happened quietly and almost no one saw it occur.

The term critical thinking has been redefined.

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On the one hand, last night was a terrible night for the GOP. There’s no sugarcoating double-digit election losses when there was anticipation of real competition.

There’s little silver lining when the party was wiped out in numerous state elections.

On the other hand, Democrats won in very blue states and cities. Who didn’t expect that, and what will it really change?

Democrats certainly hope that winning governorships in Virginia and New Jersey is a harbinger of success in next year’s midterm elections….HOWEVER, there could be a “bright side.”

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In the shadow of every government shutdown, a deeper crisis emerges, one not of policy, but of identity.

The headlines may focus on delayed paychecks, frozen programs, and political gridlock, but beneath the surface lies a more troubling revelation: millions of Americans, including the middle class and federal employees, have become so conditioned to government assistance that they no longer know how to navigate hardship without it.

This is not merely an economic issue; it is a cultural and spiritual unraveling.

The American ethos of personal responsibility, once the bedrock of national pride and familial strength, is being quietly replaced by a subconscious belief that survival itself depends on the state.

 

A Nation Built on Self-Reliance

Fifty years ago, the average American understood that life was unpredictable and often unforgiving. Families saved for emergencies, churches and communities formed safety nets, and personal pride was tied to one’s ability to provide and persevere.

Government programs existed, but they were limited in scope and seen as temporary bridges, not permanent lifelines.

The middle class, in particular, took pride in its independence. To rely on government aid was not a badge of shame, but it was certainly not a default expectation.

In those days, when hardship struck, a job loss, a medical emergency, a cold winter without heating oil, people turned first to family, then to community, and finally to their own ingenuity.

They bartered, budgeted, and leaned on one another. Churches organized food drives, neighbors shared firewood, and civic organizations offered support.

The government was a last resort, not a first response.

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For centuries, Britain — and England in particular — has represented a civilizational ideal for much of the modern world.

The birthplace of parliamentary democracy, the common law system, and global standards of governance, Britain has exported its political and cultural values far beyond its shores. At home, it once epitomized social cohesion, stability, and civic pride.

Yet, in the 21st century, many Britons — particularly in working-class communities — report a growing sense of cultural alienation. Towns like Bradford, Luton, and Rotherham now evoke, for some, a sense of displacement rather than belonging.

This perception of a “de-Anglification” of England, whereby traditional English culture appears to be losing ground in its own homeland, reflects a deeper civilizational unease.

There is a need to explore the causes and consequences of this transformation, including the policies of the New Labour government, the fragmentation of national identity, the failure of integration, and the erosion of trust in public institutions.

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