Anthony Daniels (born in 1949) is an English writer and retired physician (prison doctor and psychiatrist) who frequently uses the pen name Theodore Dalrymple.

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• Where fashion in clothes, bodily adornment, and music are concerned, it is the underclass that increasingly sets the pace. Never before has there been so much downward cultural aspiration.
  • Life at the Bottom: The Worldview That Makes the Underclass (2001)

• Political correctness is communist propaganda writ small.
  • Frontpage Magazine Interview (August 31, 2005)

• Childhood in large parts of modern Britain, at any rate, has been replaced by premature adulthood, or rather adolescence. Children grow up very fast but not very far. That is why it is possible for 14 year olds now to establish friendships with 26 year olds - because they know by the age of 14 all they are ever going to know.
  • Frontpage Magazine Interview

• Optimism is the parent of despair, while pessimism allows the mind to accustom itself to the inevitable disappointments of human existence by degrees, just as some drugs induce a state of tolerance. Pessimists, moreover, have the better sense of humour, for they have a livelier apprehension of pretension and absurdity. In a meritocracy, furthermore, those who fail must either indulge in elaborate mental contortions to disguise reality from themselves or sink into a deep melancholy.
  • British Medical Journal Views and Reviews: Desperate house calls (BMJ 2009;338:b212)

City Journal (1998 - 2008)

Daniels' City Journal essays have also been collected in three books: 1) Not With A Bang But A Whimper: The Politics and Culture of Decline; 2) Our Culture, What's Left of It: The Mandarins and the Masses; and 3) Life at the Bottom: The Worldview that Makes the Underclass

• What is the point of restraint and circumspection, if such stream-of-consciousness vulgarity can win not merely wealth and fame but complete social acceptance?
  • Uncouth Chic (Autumn 1998)

• There is no such thing, wrote Oscar Wilde, as a moral or an immoral book. Books are well written, or badly written. Presumably, then, Mein Kampf would have been all right had it been better written.
  • Trash, Violence, and Versace: But Is It Art? (Winter 1998)

• When every benefit received is a right, there is no place for good manners, let alone for gratitude.
  • What is Poverty? (Spring 1999)

• Henceforth there are to be no fixed or inviolable principles of law at all—only an endlessly changing legal response to the fashionable causes of the moment.
  • All Our Pomp of Yesterday (Summer 1999)

• There is nothing an addict likes more, or that serves as better pretext for continuing his present way of life, than to place the weight of responsibility for his situation somewhere other than on his own decisions.
  • Addicted to Addicts (Winter 1999)

• I have never understood the liberal assumption that if there were justice in the world, there would be fewer rather than more prisoners.
  • Policeman in Wonderland (Spring 2000)

• In the modern view, unbridled personal freedom is the only good to be pursued; any obstacle to it is a problem to be overcome.
  • All Sex, All the Time (Summer 2000)

• Mere absurdity has never prevented the triumph of bad ideas, if they accord with easily aroused fantasies of an existence freed of human limitations.
  • All Sex, All the Time

• Having been issued the false prospectus of happiness through unlimited sex, modern man concludes, when he is not happy with his life, that his sex has not been unlimited enough. If welfare does not eliminate squalor, we need more welfare; if sex does not bring happiness, we need more sex.
  • All Sex, All the Time

• The intellectual's struggle to deny the obvious is never more desperate than when reality is unpleasant and at variance with his preconceptions and when full acknowledgment of it would undermine the foundations of his intellectual worldview.
  • Seeing Is Not Believing (Autumn 2000)

• Never has so much indifference masqueraded as so much compassion; never has there been such willful blindness. The once pragmatic English have become a nation of sleepwalkers.
  • Seeing Is Not Believing

• It seems that when an impending catastrophe will affect them personally, in their very flesh and blood, intellectuals start to think more clearly about the legal and institutional prerequisites of a free society.
  • Ideas That Kill (Winter 2000)

• The victory over cruelty is never final, but, like the maintenance of freedom, requires eternal vigilance.
  • How—and How Not—to Love Mankind (Summer 2001)

• Where hopes are unrealistic, fears often become exaggerated; where dreams alone are blueprints, nightmares result.
  • The Dystopian Imagination (Autumn 2001)

• Civilization is the sum total of all those activities that allow men to transcend mere biological existence and reach for a richer mental, aesthetic, material, and spiritual life.
  • What We Have To Lose (Autumn 2001)

• Equality is the measure of all things, and bad behavior is less bad if everyone indulges in it.
  • The Economist Sees No Evil (February 20, 2002)

• Nationalism is fraught with dangers, of course, but so is the blind refusal to recognize that attachment to one’s own culture, traditions, and history is a creative, normal, and healthy part of human experience.
  • How PC Boosts Le Pen (April 25, 2002)

• For the sake of democracy, vigorous, civilized debate must replace the law of silence that political correctness has imposed.
  • How PC Boosts Le Pen

• Henceforth, there is to be no testing oneself against the best, with the possibility, even the likelihood, of failure: instead, one is perpetually to immerse oneself in the tepid bath of self-esteem, mutual congratulation, and benevolence toward all.
  • The Rage of Virginia Woolf (Summer 2002)

• The real and most pressing question raised by any social problem is: “How do I appear concerned and compassionate to all my friends, colleagues, and peers?”
  • The Starving Criminal (Autumn 2002)

• It is better to be opposed by an enemy than to be adrift in meaninglessness, for the simulacrum of an enemy lends purpose to actions whose nihilism would otherwise be self-evident.
  • The Barbarians at the Gates of Paris (Autumn 2002)

• Political abstractions can disguise or change the meaning of the most elementary realities.
  • Gillray’s Ungloomy Morality (Winter 2002)

• It is, of course, a common prejudice that censorship is bad for art and therefore always unjustified: though, if this were so, mankind would have little in the way of an artistic heritage and we should now be living in an artistic golden age.
  • What’s Wrong with Twinkling Buttocks? (Summer 2003)

• It is only by having desire thwarted, and thereby learning to control it—in other words, by becoming civilized—that men become fully human.
  • Sex and the Shakespeare Reader (Autumn 2003)

• When a population feels alienated from the legal system under which it lives, because that system fails to protect it from real dangers while lending succor and encouragement to every possible kind of wrongdoing, the population may well lose faith in the very idea of law. That is how civilization unravels.
  • Prison Porn (Winter 2003)

• To make up for its lack of a moral compass, the British public is prey to sudden gusts of kitschy sentimentality followed by vehement outrage, encouraged by the cheap and cynical sensationalism of its press. Spasms of self-righteousness are its substitute for the moral life.
  • Who Killed Childhood? (Spring 2004)

• In a democratic age, only the behavior of the authorities is subject to public criticism; that of the people themselves, never.
  • Who Killed Childhood?

• In Britain, journalists often view comparisons with our society going back two, three, or seven centuries as more relevant than comparisons going back two, three, or seven decades. Drunkenness centuries ago is more illuminating than comparative sobriety 30 years ago. The distant past, selectively mined for evidence that justifies our current conduct, becomes more important than living memory.
  • Selective Memory (July 6, 2004)

• For intellectuals, everyone’s mind is closed but their own.
  • Les intellos Speak (November 10, 2004)

• Unilateral tolerance in a world of intolerance is like unilateral disarmament in a world of armed camps: it regards hope as a better basis for policy than reality.
  • Why Theo Van Gogh Was Murdered (November 15, 2004)

• The nearer emotional life approaches to hysteria, to continual outward show, the less genuine it becomes. Feeling becomes equated with vehemence of expression, so that insincerity becomes permanent.
  • A Neglected Genius (Winter 2004)

• In the welfare state, experience teaches nothing.
  • A Murderess’s Tale (Winter 2005)

• Frivolity without gaiety and earnestness without seriousness—a most unattractive combination.
  • It’s This Bad(Spring 2006)

• The refusal of free inquiry derives from an awareness of the fragility of the basis of religious faith; and since certainty is psychologically preferable to truth, the former often being willfully mistaken for the latter, anything that threatens certainty is anathematized with fury.
  • The Terrorists Among Us (Summer 2006)

• Experience rarely teaches its lessons directly but instead requires interpretation through the filter of preconceived theories, prejudices, and desires. Where these are invincible, facts are weak things.
  • Less Liberté Means Less Egalité (Winter 2006)

• If all our political and intellectual elite offers by way of a national culture is “pop music, gambling, fashionable clothes or television,” then we can neither mount a convincing intellectual defense against our enemies, nor hope to integrate intelligent, inquiring, and unfulfilled Muslim youths—young men principally, of course—to our way of life.
  • The Cost of Frivolity (February 1, 2007)

• We are like creatures so dazzled with our own technological prowess that we no longer think it necessary to consider the obvious.
  • Modern Predestination (February 6, 2007)

• Mediocrity triumphs because it presents itself as democratic and because it is dull, and so for many does not seem worth struggling against.
  • Leveling Britain (March 22, 2007)

• When the cold war ended, I thought, as no doubt did many others, that the age of ideology was over. Again like many others, I underestimated man’s need for transcendence, which, in the absence of religion or high culture, he is most likely to find in a political or social cause.
• The appeal of political correctness is that it attempts to change men’s souls by altering how they speak. If one sufficiently reforms language, certain thoughts become unthinkable, and the world moves in the approved direction.
  • Engineering Souls (March 22, 2007)

• Reason can never be the absolute dictator of man’s mental or moral economy.
  • What the New Atheists Don't See (Autumn 2007)

• It is hard to oppose an ideology with a tradition.
  • A Confusion of Tongues (Spring 2008)

New Criterion (2000 - 2005)

• The tattoo has a profound meaning: the superficiality of modern man’s existence.
  • Exposing Shallowness (June 2000)

• What youth considers liberation, maturity considers tasteless excess.
  • Discovering LaRochefoucauld (April 2001)

• There is no smoke without fire, and there is no ethically repugnant principle without logic.
  • How to murder a Bolivian boy (June 2001)

• To deal with the problems of modern society, hard thought, confrontation with an often unpleasant reality, and moral courage are needed, for which a vague and self-congratulatory broadmindedness is no substitute.
  • An imaginary “scandal” (May 2005)

• Whereas fortitude was once regarded as a virtue, it has come to be regarded as a kind of reprehensible and deliberate obtuseness, to be utterly condemned as treason to the self (there is no fury like a non-judgmentalist scorned).
  • Bad counsel (June 2005)

The Social Affairs Unit (2006 - 2008)

• If a lack of money had prevented people from improving their lot, then mankind would still be living in the caves: unless you believe that investment capital first arrived from outer space.
  • Theodore Dalrymple remembers Ken Saro-Wiwa - and asks, if unearned income from oil has done so much harm to Nigeria, will increased unearned aid flows not do similar harm to Africa as a whole? (January 3, 2006)

• Modernity is the most transient of qualities.
  • The aesthetics of the A55: Theodore Dalrymple finds that everything built along the A55 since the First World War has been a scar on the landscape and explores why our architecture has been so bad (May 22, 2006)

• It is curious how an age of public self-revelation, and of the use of psychological jargon, should also be an age when self-examination is rarely practised.
  • Psychiatric drug promotion and the politics of neoliberalism: The British Journal of Psychiatry is wrong to blame neoliberalism for the over-prescription of antidepressants (May 24, 2006)

• Truth is not the first casualty of war alone: it is the first casualty of populism.
  • It is the inescapable duty of every decent citizen to express no interest in or enthusiasm for football and the World Cup (June 7, 2006)

• Loose language suggests loose thought.
  • Victim impact statements represent the sentimentalisation - the Diana-ification - of the criminal justice system, argues Theodore Dalrymple (December 11, 2006)

• If we can sympathise only with the utterly blameless, then we can sympathise with no one, for all of us have contributed to our own misfortunes - it is a consequence of the human condition that we should. But it does nobody any favours to disguise from him the origins of his misfortunes, and pretend that they are all external to him in circumstances in which they are not.
  • Addiction and the Ipswich Murders: Theodore Dalrymple argues that the five murdered women were driven on to the streets not by addiction itself, but by myths about addiction (December 14, 2006)

• Children in school are not students, they are pupils. It is typical of certain kinds of politicians that they should regard children as adults, the better subsequently, and consequently, to regard adults as children.
  • Mr Brown's self-esteem issue - or, asks Theodore Dalrymple, does Gordon Brown really believe that he can solve the problems of the world? (January 24, 2007)

• In the British public service nothing succeeds like failure: indeed, failure is success, if looked on in the right way, namely as something requiring yet further intervention in people's lives to amend.
  • Mr Brown's self-esteem issue - or, asks Theodore Dalrymple, does Gordon Brown really believe that he can solve the problems of the world

• In a corporate state, all attempts to reduce bureaucracy increase it.
  • Theodore Dalrymple finds a cure for the German malady of low blood pressure: read The Guardian's job advertisements (February 5, 2007)

• Equality can only be measured by outcome: and this means the imposition of racial quotas. The job of the Senior Executive is therefore to be a senior racist.
  • Theodore Dalrymple finds a cure for the German malady of low blood pressure: read The Guardian's job advertisements

• Where tax is solidarity, the national sport is tax evasion.
  • "Tax is solidarity" - Theodore Dalrymple diagnoses France's malaise: Their intellectuals' belief that tax is solidarity and justice is fairness - but the national sport is tax evasion (February 28, 2007)

• Henceforth, virtue was not the exercise of discipline, self-control or benevolence for the sake of others, but the expression of the right opinions of the moment.
  • Good people have become a defeated class in Blair's Britain, argues Theodore Dalrymple (March 29, 2007)

• It is strange, is it not, how the more strenuously we deny the importance of race in human affairs, the more obsessed with it and the touchier on the subject we grow.
  • Theodore Dalrymple is outraged to be asked his ethnicity by officialdom - but remembers that it is our social duty to grin and bear insults (January 23, 2008)

• The attempt to regulate relations between people too closely, by means of the law, in the name of an abstraction such as equality, leads to both absurdity and cruelty.
• The British are fast turning themselves into a nation of slaves, where even the slave-masters are not free.
  • Obsessive gambling is now regarded as a mental illness - but, argues Theodore Dalrymple, does that not mean that the Disability Discrimination Act makes it illegal for bookies to discriminate against obsessive gamblers by banning them from their shops? (February 19, 2008)

• It is easy to be lenient at other people's expense, and call it generosity of mind.
  • It is right to imprison drug addicts - argues Theodore Dalrymple (March 18, 2008)

• Blanket compassion will shift the distribution decisively towards the manipulative end of the spectrum, and may paradoxically decrease the compassion with which the genuinely despairing are treated: for they are apt to get lost in the great mass of pseudo-distress and manipulation, and often their conduct draws less attention precisely because it is less attention-seeking.
  • Theodore Dalrymple on Terence Rattigan, Suicide and Prison - or how incontinent compassion has become a Keynesian stimulus to the economy of the caring profession (April 18, 2008)

CBC Ideas Interview (podcast) (September 25, 2006)

Link Archive.org

A wide-ranging interview (.mp3 file, 24.1 MB, 52 min. 34 sec.) by Paul Kennedy on the CBC Radio program Ideas audio Best of Ideas. podcast. Where noted, shown are minutes and seconds from the beginning of the podcast.

• Resentment is one of the few emotions that never lets you down, but it’s useless. In fact, it’s worse than useless, it’s harmful, and we all suffer from it at some time in our lives.

• The main difference between working in an NHS hospital in Britain and a prison is that prison is much safer.

• <14:06> ...Of course I made it quite clear to the women that I thought that that the way that they had been abused was terrible and completely unjustifiable. However, I thought that it was very important that they should understand their own complicity in it; so that, for example, they understood that the way they chose men, and their refusal to see signs (which they were capable of seeing) resulted in their misery… <14:40> To give you a concrete example, I would say to them, ‘This man of yours, who’s very nasty to you, and drags you across the floor, and puts your head through the window, and sometimes even hangs you out of the window by your ankles: How long do you think it would take me to realise he was no good, as he came through the door? Would it take me a second, or half a second, or an eighth of a second, or would I not notice that there was anything wrong with him at all?’ And they’d say, ‘Oh, an eighth of a second, you’d know immediately.’ And I would say to them, ‘Well, if you know that I would know immediately, then you knew immediately as well.’ It’s a logical consequence, really. And they would accept that. ‘And yet, you chose to associate with him, knowing full well that he was no good; and I tell you this, because it’s very necessary you should understand your own part in the predicament you now find yourself in, because if you don’t understand it, or don’t think about it, you’re just going to repeat it.’ which is of course, a very, very common pattern.
  • Daniels on helping victims of abuse understand how they can help to break the cycle.

Romancing Opiates: Pharmacological Lies and the Addiction Bureaucracy (2006)

• Over and over again, medical writers liken withdrawal [from heroin], at worst, to a dose of flu. ... Let me ask the reader this: if you were given a choice between suffering a bout of flu in the above sense, or avoiding it by robbing someone in the street or breaking into a house and stealing its contents, which would you choose?

• There is something deeply attractive, at least to quite a lot of people, about squalor, misery, and vice. They are regarded as more authentic, and certainly more exciting, than cleanliness, happiness, and virtue.

• His greatest fear, or nightmare, is not to be thought hip or cool, and if to avoid that terrible fate it means that he has to glamorize evil--well, so be it.

• If consequences are removed from enough actions, then the very concept of human agency evaporates, life itself becomes meaningless, and is thenceforth a vacuum in which people oscillate between boredom and oblivion.

• There is nothing an official hates more than a person who makes up his own mind.

• Wisdom and good governance require more than the consistent application of abstract principles.