In my last presentation at New Discourses’ Saving American Liberty Conference, I set out to explain what I believe is an emerging anti-liberty movement that is being misnamed, misunderstood, and dangerously underestimated. What many are calling “post-liberalism” or “integralism” is not simply a critique of modern excesses—it is a direct challenge to cognitive liberty, political pluralism, and the constitutional order of the United States. At its core, this movement seeks to collectivize society, replace individual rights with the so-called “common good,” and refactor how authority flows between the individual, the state, corporations, and religious institutions.
I began by outlining how distributism and a redefined notion of subsidiarity are being repackaged for a younger generation that has been taught to resent meritocracy and capitalism. These ideas are being framed as moral alternatives to free markets, but in practice they lead toward a system where ownership dissolves, individual agency erodes, and centralized authority expands. What is being targeted—deliberately—is the Peace of Westphalia itself: the foundation of national sovereignty, religious pluralism, and limits on centralized power. History shows us where this road leads, and it is not toward freedom.
Integralism, as I explained, is not merely a Roman Catholic concept but is mutating into a neo-ecumenical form that aims to merge political power with spiritual authority across faith traditions. In this model, temporal government is subordinated to a higher “spiritual” power—but that spiritual authority is increasingly aligned with technocratic, transhumanist, and globalist agendas. When politics and religion are fused in this way, dissent becomes heresy, and obedience becomes virtue. That is the real danger we are facing.
I then described how this transformation follows a familiar problem-reaction-solution dialectic. Society is intentionally destabilized through cultural provocation, identity conflict, and ideological extremism. Free speech is suppressed, institutions are delegitimized, and moral outrage is weaponized. The resulting chaos is then used to justify a predetermined solution: the fracturing and Balkanization of America, the erosion of constitutional protections, and the imposition of a new social contract that most people never consented to.
A critical component of this shift is what I called the Great Reset of Faith. Religious institutions are being repurposed as instruments of social engineering, enlisted by global organizations like the World Economic Forum to legitimize new economic and governance models. Faith leaders are offered influence, funding, and a seat at the table in exchange for reframing doctrine around equity, sustainability, gender ideology, and obedience to technocratic authority. This is not secularism attacking religion—it is a cult masquerading as faith, using theology as a delivery system for power.
In the end, I warned that what we are witnessing is a forced transition toward techno-feudalism: a world of permanent instability governed by unelected elites, corporate monopolies, and compliant religious structures. The strategy is simple—shatter society into fragments, then remold it according to elite desire. Stability prevents revolution; instability enables it. If we fail to recognize this process and resist it with clarity and courage, we risk losing not just our freedoms, but the very framework that makes freedom possible.
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