The real trouble with most reactionary historical narratives is that they tacitly assume the same kind of inevitable historical processes as the progressive narratives they claim to oppose.
Within such narratives, both past and present events are interpreted according to a hermeneutic not merely of suspicion or fear, but inevitable defeat. The idea, though, that the cosmos and its processes are not just contingently, but inevitably and naturally, aimed at the extinction of all the things you consider good and the promotion of all the things you consider bad is not, in fact, particularly conducive to continuing belief in these principles.
Such narratives frequently produce a siege mentality that is in essence nihilistic, since it is grounded not in a sincere belief in the (necessarily universal) truth of particular principles, or even in the (necessarily limited) duty of opposition to the particular evils of a given society, but rather in a profound insecurity or even despair on both of these counts. Deprived of a clear rational and universal basis for action and identity, merely sectarian and factional dynamics all too easily assume the dominant position: the mere principle of opposition to supposedly dominant and inevitable trends becomes, in fact, the true driving force, and the true end aimed at, by such groups.
Once this point is reached, however, it is no longer possible to set clear limits on the means by which goals may be achieved or evils opposed: and without such limits, the means chosen very often end up sabotaging or even destroying the original goods pursued--if, indeed, the overall goal of increasing and intensifying opposition does not lead people to actively and perversely further the processes they hate, as a means to facilitating further opposition.
The irony by which reactionaries end up frequently embracing the very evils which they opposed, and sacrificing the very goods which they sought, is thus no coincidence at all, but a natural outworking of the terms of much of reactionary discourse.
Note that my point here is not that it is not valid to acknowledge the possibility that the dominant forces of a particular society, time, or place may happen to be working against particular goods or in support of particular evils. Nor am I saying that it is wrong or useless to oppose inevitable historical processes that I do not believe exist or to look to the past for models for society. Bad trends should of course be opposed, no matter how dominant or pervasive in a given time and place; and past societies are one very natural place to turn for guidance on the organization of society and life in the present and future.
The point I *am* making, though, is that ascribing inevitability and universality to historical processes that you oppose is incredibly foolish, dangerous, and destructive, as well as horribly self-defeating, counterproductive, and ultimately self-contradictory.
