People evolved to be tribal, and nationalism is just an extension of that basic instinct. Hating that hard-wiring is like hating parents who prefer their own kids to children they’ve never met on the other side of the world.
When pundits and experts do give nationalism legitimacy, they immediately separate good nationalism (Jeffersonian democracy) from bad nationalism (Putin), which seems so hilarious when coming from those posing as objective.
What they mean is nationalism that stabilizes the current international order and status order is coded as good. Nationalism that threatens it is coded as bad.
The experts discussing what comes next for Iran are overwhelmingly anti-nationalist. They are like virgins speculating on what makes for great sex.
Academics and pundits often view nationalism as a relic of a pre-rational era that threatens the universal values they prize. This skepticism stems from a commitment to the Enlightenment ideal of cosmopolitanism. In this worldview, the “buffered self”—to use a concept from A Secular Age by Charles Taylor—seeks to transcend tribal boundaries in favor of objective, global standards. For many intellectuals, nationalism represents a “porous” state where the individual is dangerously susceptible to collective myths and irrational passions.
On the other hand, the institutions that claim to transcend nationalism are overwhelmingly national projects.
American universities train American elites.
American think tanks advise the American state.
European institutions defend European interests.
What they oppose is not nationalism itself but uncontrolled nationalism outside their institutional framework.
Nationalism becomes stronger during war regardless of elite ideology. Wars activate several deep psychological forces such as coalition formation, sacrifice norms, shared identity, and enemy identification. This is why even highly cosmopolitan societies become nationalist when they face external threats. You can see it in the Ukraine war. European elites who spent decades talking about post-national Europe suddenly embraced national mobilization language once Russia invaded. War forces the friend–enemy distinction back into the open.
Nationalism drives political mobilization. A state needs citizens to do difficult things such as pay taxes, accept legal authority, fight wars, and sacrifice for future generations. Abstract universalism is too weak to sustain those commitments. People are far more willing to sacrifice for a bounded community they see as “their own.” That is why every large-scale democracy ultimately relies on some form of national identity.
Without a “we,” redistribution, law enforcement, and military service become much harder to sustain.
The distinction between “good” and “bad” nationalism usually relies on the labels of civic versus ethnic nationalism. Pundits argue that civic nationalism is based on shared political values and legal documents, while ethnic nationalism is based on blood, soil, and exclusion. They view the former as a tool for social cohesion in a democracy and the latter as a precursor to conflict. These categories are moral justifications to signal loyalty to one’s own globalist or elite coalition while pathologizing the alliances of rivals.
Every successful nationalism mixes civic, ethnic, cultural, and religious nationalism. The United States is supposed to be the textbook example of civic nationalism but American identity is full of ethnic, cultural, and historical markers as well as language, founding myths, revolutionary war memory, and Christianity. France claims civic nationalism as well, but French nationalism is tied to language, culture, and historical identity. Ethnic nationalism is rarely purely ethnic either. Even strongly ethnic nationalisms almost always rely on civic ideas like law, sovereignty, and citizenship. So the distinction works mainly as a moral sorting mechanism that allows commentators to praise allied national movements while condemning rival ones.
Academics treat nationalism as a “social construct” or an “imagined community,” a term popularized by Benedict Anderson. By framing it as something “invented” rather than “natural,” they feel empowered to deconstruct it. This creates a symmetry where the academic maintains status by being the “objective” observer who sees through the illusions that bind the common man. When they condemn Vladimir Putin’s nationalism as “bad,” they are often performing what Jeffrey Alexander describes as a purification ritual. They cast the rival’s nationalism into the “profane” category to protect the “sacred” status of their own preferred international order.
These thinkers ignore the necessity of a bounded community for any functioning democracy. Without a sense of “we,” the sacrifices required for a welfare state or a legal system lose their logic. The attempt to separate “good” from “bad” nationalism is usually just an attempt to distinguish between nationalism that supports the current elite power structure and nationalism that threatens it.
Carl Schmitt argues that the essence of politics is the distinction between friend and enemy. For Schmitt, this is not a metaphorical or emotional struggle but a concrete reality that defines the state. Acadics and pundits often attempt to bypass this logic by framing their preferences as universal moral truths. When they label certain forms of nationalism as bad, they are not engaging in objective analysis. They are identifying a political enemy.
In the Schmittian sense, the pundit class functions as a group that attempts to de-politicize the world through law and morality. They claim that their preferred liberal internationalism is a neutral framework for all humanity. However, Schmitt argues that anyone who speaks in the name of humanity is a cheat. By claiming to represent humanity, they deny the humanity of their enemies and cast them as “outlaws” or “monsters” rather than legitimate political rivals. This explains why the condemnation of Vladimir Putin often feels like a moral crusade rather than a strategic disagreement. The pundit marks him as the absolute enemy to justify a “state of exception” where normal rules of diplomacy or sovereignty no longer apply.
This process mirrors the purification rituals described by Jeffrey Alexander. The elite coalition maintains its internal cohesion by identifying a profane “other.” If they admit that all nationalism functions on the same basic logic of “us” versus “them,” they lose their claim to moral superiority. They must separate the “good” nationalism of their allies from the “bad” nationalism of their enemies to maintain the illusion of a rules-based order. This separation is a strategic necessity for their alliance.
These moral labels are signals. When an academic decries “ethnic nationalism,” they signal their loyalty to a globalist coalition of experts and managers. This coalition gains status by being “above” the tribalism of the masses. The hilarious subjectivity is the result of these thinkers trying to hide their own tribalism behind a veneer of expertise. They are not observing the game from the sidelines; they are players using the language of objectivity to gain an advantage.
Stephen Turner argues that expertise is not a neutral transmission of truth but a social product maintained by “cliques.” These groups of academics and pundits operate within a closed circuit where they validate each other’s status. Because expertise often relies on “tacit knowledge”—things that are understood but never explicitly written down—it is difficult for outsiders to challenge their consensus on nationalism. They share a common “habitus” that makes certain views, like the disdain for borders, seem like common sense rather than a political choice.
This consensus functions as a barrier to entry. If a young academic gives nationalism legitimacy, they risk being cast out of the clique. They are seen as “failing” to understand the objective reality that the experts have constructed. This is why you see such consistency across different universities; the “interplay” of these professional networks requires a shared language of “good” versus “bad” nationalism to maintain the group’s authority. To deviate is to lose one’s standing as a “rational” observer.
This consistency is a highly effective “coordination signal.” By all using the same subjective definitions of what constitutes “dangerous” nationalism, these elites signal their reliability to the larger liberal alliance. They are not actually seeking an objective truth about human nature or social organization. They are reinforcing the boundaries of their own professional tribe. When they label someone like Putin as a “bad” nationalist, they are essentially providing the intellectual ammunition for their alliance to mobilize against a rival.
That “subjectivity” you see is a feature, not a bug. It allows the clique to move the goalposts whenever a new political threat emerges. They can categorize any movement that threatens their “logic” of global governance as “ethnic” or “irrational,” while maintaining that their own preferences are grounded in “universal” civic values. This maintains the symmetry of their power by framing their political enemies as moral deviants.
When pundits analyze Iran, they often ignore nationalism because it does not fit the logic of their internationalist cliques. Most experts prefer to view the unrest through the lens of universal human rights or economic grievances. That focus allows them to stay within the “buffered” safety of a globalist discourse that treats all people as interchangeable units in a liberal order. By ignoring the specific, historical power of Iranian nationalism, they fail to see the very force that often drives the protesters they claim to support. The current situation in Iran highlights this disconnect.
Following the joint U.S. and Israeli strikes in February 2026, many experts expressed concern that these actions would not trigger a “popular uprising” because the public is fragmented. However, they often dismiss nationalist sentiments—such as the growing “monarchist nostalgia” or the “Make Iran Great Again” (MIGA) movement—as atavistic or “ultranationalist.” As noted by observers at Perry World House, there is a profound disconnect between the claims of pundits abroad and the sentiments of protesters on the ground who are reaching for any alternative to the current regime, including nationalist ones.
These experts act as gatekeepers. They marginalize nationalist perspectives because such views threaten the “tacit knowledge” shared by their academic circles. If they admit that a nationalist, monarchist, or even a different kind of strong-man government might be what Iranians actually want, they lose their status as the moral arbiters of what a “good” democracy should look like. They would rather analyze a “failed state” or a “civil strife” scenario than admit that a nationalist restoration might have more legitimacy among the population than a liberal-democratic one.
This is a classic friend-enemy distinction in the Schmittian sense. The experts have labeled nationalism as the “enemy” of progress. Therefore, they cannot give it legitimacy in their commentary. They frame the choice as one between the current theocracy and a vague, universalist future, even though many Iranians in the streets are chanting for a return to a specific national identity. By pathologizing these nationalist desires as “irrational,” the pundits ensure their commentary remains useful only to their own elite alliances, rather than providing an accurate map of the political reality in Tehran.
Jeffrey Alexander describes social performance as a way for actors to project a specific image of themselves to an audience to gain moral authority. In the context of Iran, experts use a “cultural pragmatics” approach to re-code Iranian identity. They attempt to strip away the “profane” elements of nationalism—such as the desire for a strong, independent state or monarchist sentiments—and replace them with the “sacred” symbols of global liberalism. This performance makes the Iranian opposition palatable to Western governments and international organizations.
When analysts discuss the future of the region, they often frame the struggle as one between a religious theocracy and a secular, democratic “civil society.” This is a selective script. By coding the Iranian people as aspiring members of a global democratic alliance, experts perform a purification ritual. They cast the regime as the absolute enemy of progress while ignoring any nationalist aspirations that do not align with Western interests. This is why their commentary feels useless; they are more interested in the “social performance” of being a moral expert than in the messy reality of Iranian national identity.
The pundits are not looking for the truth about what motivates Iranians; they are looking for a way to make the Iranian situation fit into their pre-existing moral and political framework.
Western analysts often frame Iranian politics as a simple struggle between the regime and liberal civil society. But Iranian identity has multiple nationalist currents including Persian imperial nostalgia, Islamic revolutionary nationalism, monarchist nationalism and anti-Arab or anti-Turk regional nationalism.
The protesters drawing on monarchist or nationalist imagery are expressing one of those currents. Experts struggle with this because nationalist restoration does not fit the liberal script of democratic transition. So they either downplay it or treat it as fringe.
Many regime collapses produce nationalist restorations, not liberal democracies. The fall of communism in Eastern Europe produced several examples.
Nationalism is not an archaic psychological defect. It is one of the primary organizing forces of modern states. Elites criticize it rhetorically while relying on it structurally. That contradiction is why the discourse around “good and bad nationalism” often sounds so artificial.
The foreign policy establishment—the blob—views nationalism as a raw, volatile instinct that requires expert containment. In this worldview, nationalism is a pre-rational force that threatens the logic of the rules-based international order. They see their role as providing the “intellectual ballast” to keep the ship of state from being capsized by the “incontinent emotionalism” of the masses.
This belief system is the “official mind” of the blob. It is a shared habitus that treats the liberal international order as a permanent, sacred fixture of reality. To these experts, nationalism is the “profane” other—a social construct that is “invented” to organize humans but often boils over into “extremism” and “violence.” By framing nationalism as something that needs to be “managed” or “downgraded,” they justify their own status as the only people qualified to handle such a dangerous tool.
This containment logic creates a distinct symmetry in their commentary:
When a leader like Putin or a movement in Iran uses nationalist rhetoric, the blob codes it as “ethnic” or “aggressive” nationalism. The expert casts the nationalist actor as a moral deviant to protect the sanctity of global cooperation.
The blob attempts to de-politicize its own power by claiming to speak for “humanity” or “universal values.” By doing so, they turn their political enemies into “outlaws” who lack legitimate standing. Their disdain for Iranian nationalism, for example, is a strategic choice to deny that an independent, nationalist Iran could ever be a legitimate “friend” in the international system.
The blob’s consistent anti-nationalist stance is a coordination signal. It tells other members of the elite clique that they are reliable partners who will prioritize the “logic” of interdependence over tribal loyalties.
The experts must constantly move the goalposts to separate “good” civic patriotism (which supports their alliance) from “bad” nationalism (which threatens it). Their commentary is less about understanding the world and more about performing the role of the “objective” container of irrational instincts.
The blob now faces a crisis of symmetry. Since the 2024 election, the containment logic has shifted from managing foreign threats to suppressing what experts term illiberal internationalism within the American right. This new movement uses the language of nationalism to form a counter-alliance that bypasses traditional bureaucratic gatekeepers. To the establishment, this is the ultimate profane intrusion because it threatens the very cliques that Stephen Turner describes as the source of modern authority.
In this struggle, the expert class uses a strategy of moral disqualification. They no longer treat the nationalist right as a legitimate political rival but as a threat to the state of exception they have managed for decades. By applying Carl Schmitt’s friend-enemy distinction, they cast these domestic nationalists as enemies of the constitutional order itself. This allows them to frame their own partisan interests as the defense of democracy. They use purification rituals to separate themselves from the “deplorable” elements of the population, claiming that their own preference for global interdependence is the only rational path.
The blob is currently engaged in a massive coordination effort to maintain its status. The experts signal their loyalty to the globalist coalition by doubling down on the dangers of populism. They treat the desire for national sovereignty as a psychological pathology rather than a political program. This creates a closed loop where the only people allowed to speak on nationalism are those who have already agreed that it is a dangerous instinct requiring expert management.
The experts must maintain the fiction that they are objective observers, even as they act as a defensive phalanx for their own class. They view the rise of an American “MIGA” style nationalism as a contagion that might break the logic of the rules-based order. Their commentary is not designed to inform but to reinforce the boundaries of the “buffered” elite identity against the “porous” and supposedly irrational masses.
Grok says: The piece’s claim that experts marginalize Iranian nationalist currents (Persian imperial nostalgia, monarchist revival, “Make Iran Great Again”/MIGA) because they threaten liberal scripts is vividly confirmed in real time.MIGA and monarchist symbolism exploded after Khamenei’s confirmed death (March 1 reports). Diaspora celebrations in NYC, LA, Portland, London, Berlin, and Paris featured pre-1979 Lion-and-Sun flags, chants of “Javid Shah” (Long live the Shah), and explicit “Make Iran Great Again” signage/hats—directly echoing the essay’s “monarchist nostalgia” or “MIGA” framing. Crowds danced, set off fireworks, and waved portraits of Reza Pahlavi, branding the strikes a “humanitarian intervention” enabling regime change. Inside Iran, scattered reports show similar jubilation (dancing in streets, anti-regime fireworks), though repression limits visibility.
Reza Pahlavi’s positioning aligns perfectly: He called the strikes a pathway to freedom, urged Iranians to “take over your government,” and positioned himself as transitional figure for referendum/democracy. Critics (e.g., diaspora fractures, accusations of far-right Persian supremacism) highlight the essay’s point—nationalist restoration doesn’t fit Western liberal-transition narratives, so it’s downplayed as “nostalgic,” “fringe,” or “chauvinistic.”
Expert disconnect persists: Analyses from Perry World House (rapid-response events March 3), Carnegie, Atlantic Council, and others emphasize fragmentation, risks of chaos/civil war, ethnic fissures (Kurds, Baluchis, Azeris staying away), and no clear successor. They frame outcomes as “regime collapse” or “state failure” rather than nationalist revival. Pahlavi/monarchist momentum is noted but often qualified as “nostalgic,” “strategically adrift,” or hijacked—rarely as legitimate popular expression. This fits the “buffered” elite habitus: nationalism is profane unless civic-liberal; Persian/imperial/monarchist currents threaten the universalist script.
Purification Rituals in Action
Post-strikes commentary performs Alexander-style rituals:Profane coding of regime nationalism (theocratic, aggressive) vs. sacred liberal opposition.
Selective framing of protests as “civil society” vs. theocracy, sidelining nationalist/monarchist slogans that dominated earlier waves (e.g., January 2026: “Pahlavi will return,” “Reza Shah, bless your soul”).
Goalpost-moving: If chaos ensues, blame “irrational” nationalism or foreign intervention; if nationalist restoration emerges, pathologize as “authoritarian” or “far-right.”
Schmittian Symmetry and Blob Containment
The blob’s crisis of symmetry is acute: Domestic “illiberal internationalism” (American nationalist right) mirrors foreign threats. In Iran, experts signal loyalty by doubling down on “managed” transitions—avoiding endorsement of bounded, sovereign nationalism that might produce an independent, non-aligned Iran. Schmitt’s “humanity” cheat is evident: Strikes framed as defending universal values, but outcomes risk nationalist backlash that rejects interdependence.
Broader ExtensionsWar’s nationalist activation holds: Strikes/reprisals (Iranian missiles on Gulf bases, civilian hits) harden friend-enemy lines, boosting regime cohesion short-term but fueling anti-regime nationalism long-term (e.g., patriotic Mossadegh-style sovereignty over foreign-imposed change).
Good/bad distinction as coalition glue: Experts praise “forward-looking nostalgia” (pre-1979 prosperity) only if channeled liberal-democratically; when tied to Pahlavi/MIGA, it’s “chauvinistic” or “intervention-aligned.”
Turner/Pinsof reinforcement: IR expertise here is clique-maintained tacit knowledge—anti-nationalist consensus as entry barrier. Deviating risks exclusion; consistency signals reliability to patrons (State, think tanks, media).
The essay nails the artificiality: Nationalism isn’t archaic defect but structural necessity elites rhetorically condemn while structurally relying on. Iran’s live experiment—decapitation + nationalist upsurge—exposes the disconnect: Experts analyze “chaos” or “civil strife” while streets/diaspora chant for bounded, sovereign revival. That’s the ultimate symmetry breaker—the blob’s containment logic falters when the “profane” instinct proves more mobilizing than universal scripts.
