Douglas Murray

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Murray in 2018

Douglas Kear Murray (born 16 July 1979) is a British author, journalist and political commentator. He founded the Centre for Social Cohesion in 2007, which became part of the Henry Jackson Society, where he was Associate Director from 2011-18. He is also an associate editor of the British political and cultural magazine The Spectator.

Quotes[edit]

  • Mark Steyn for instance wrote a wonderfull book [...] Bat Ye'or of course, a great scholar, a great writer, whith famous Eurabia [...] More than half the children in Amsterdam schools are non-Dutch [...] It will happend during our liftime. This is not the distant future. 11 years until you lose the Netherlands
    • speech at November 2006 "Restoration weekend"
  • This is how it goes in Europe now. Everything barely worth saying will be said endlessly. And the only things that are worth saying won’t be said. What are those things? Among other things the fact that we are living with the consequences of an immigration and ‘integration’ fantasy which should have been abandoned years ago. Instead our governments have kept pretending that the weakening of Europe’s external borders and the erosion of its internal borders happening at the same time as one of the largest population replacement exercises in history could have no tangible effects on our continent’s future. They pretend that Britain will always be Britain, France will always be France, Sweden will always be Sweden and Belgium will always be Belgium.
  • While the concepts and realities of borders and national identity, which are erroneously believed to encompass a “Fascist” worldview, remain so tainted as to be unusable before any audience of people under 30, the concepts of solidarity, equality, and other benign spillages from the Marxist-Communist worldview remain wreathed in halos. What their exponents mean in practice, what endpoint they seek and what restraints they would ever exercise, never gets asked. But it is in this environ of spilt Marxism that such figures as Bernie Sanders and Elizabeth Warren now address their growing young audiences. Were equality (which they press instead of fairness) to have been tainted by an ideological ordure equivalent to that heaped on the concept of borders, then our current conversation would be very different.
  • Political debate can barely occur in an atmosphere in which people assume words and terms to have distinctly different meanings. They slide, slip and decay. But in the world we are in – where anybody might edit a Wikipedia definition, and where plenty of people are learning on the hoof about complex and disputed ideas – we need to try to agree on what words mean rather than define them for ourselves.
  • One of the strange habits of our time is the one in which a self-appointed class roams the land, hands cupped to their ear, hoping to discern something they can identify as a ‘dog-whistle’... One oddity of the whole business of trying to hear dog-whistles is very basic: if you can hear the whistle, you must surely be the dog. It is the nature of the analogy that a non-canid cannot hear what the dog hears. So to be able to hear on a whole different aural wave-length to everyone else – to be peculiarly attuned to the tones of the time and to be able to explain to everyone else – is one heck of a power to bestow upon yourself.
  • Campaign groups which used to oppose neo-Nazis realized that there weren’t sufficient Nazis to justify their business models. They decided that, henceforth, attacking parties such as Ukip should also come under their anti-fascist remit. Soon anybody who opposed supranational institutions or sought to restrict immigration found themselves labelled as beyond the pale. It meant that the views of the majority of the public — in Britain and elsewhere — effectively became defined as far right. In recent years this terminological mission-creep has morphed from being annoying to being disturbing. For if everybody is a fascist, then nobody is. And anyone who knows the scene across Europe will understand that we may well have need of these terms.

The Strange Death of Europe: Immigration, Identity, Islam (2017)[edit]

  • More than any other continent or culture in the world today, Europe is now deeply weighed down with guilt for its past. Alongside this outgoing version of self-distrust runs a more introverted version of the same guilt. For there is also the problem in Europe of an existential tiredness and a feeling that perhaps for Europe the story has run out and a new story must be allowed to begin. Mass immigration — the replacement of large parts of the European populations by other people — is one way in which this new story has been imagined: a change, we seemed to think, was as good as a rest. Such existential civilizational tiredness is not a uniquely modern-European phenomenon, but the fact that a society should feel like it has run out of steam at precisely the moment when a new society has begun to move in cannot help but lead to vast, epochal changes.
  • The search for meaning is not new. What is new is that almost nothing in modern European culture applies itself to offering an answer. Nothing says, “Here is an inheritance of thought and culture and philosophy and religions which has nurtured people for thousands of years and may well fulfill you too.” Instead, a voice at best says, “Find your meaning where you will.” At worst the nihilist’s creed can be heard: “Yours is a meaningless existence in a meaningless universe.” Any person who believes such a creed is liable to achieve literally nothing. Societies in which that is the case are likewise liable to achieve nothing. While nihilism may be understandable in some individuals, as a societal creed it is fatal.
  • Those who believe Europe is for the world have never explained why this process should be one way: why Europeans going anywhere else in the world is colonialism whereas the rest of the world coming to Europe is just and fair.
  • If the burden of working for little reward in an isolating society stripped of any overriding purpose can be recognised to have an effect on individuals, how could it not also be said to have an effect on society as a whole? Or to put it the other way around, if enough people in a society are suffering from a form of exhaustion, might it not be that the society they are living in has become exhausted?
  • A country that believes it has never done any wrong is a country that could do wrong at any time. But a country that believes it has only done wrong, or done such a terrible, unalleviated amount of wrong in the past, is likely to become a country that is inclined to doubt its ability to ever do any good in the future.
  • To immerse oneself in popular culture for any length of time is to wallow in an almost unbearable shallowness.
  • Contra all the assurances and expectations, the people who came into Europe did not throw themselves into our culture and become a part of it. They brought their own cultures. And they did so at the precise moment that our own culture was at a point that it lacked the confidence to argue its own case.

External links[edit]

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