He became an editor of Je suis partout, a fascist paper founded by dissidents from the Action française and led by Pierre Gaxotte. [Robert] Brasillach was attracted to the fascistic Rexist movement in Belgium, and wrote an article and later a book about the leader of the movement, Leon Degrelle. Brasillach admired what he perceived to be Degrelle's youth and charisma and Degrelle's insistence on being neither left nor right, supporting striking workers, encouraging love of the King, family and God and desiring to see the establishment of an anti-Communist and anti-Capitalist Christian-influenced corporate state.[7] Degrelle went on to collaborate with the German occupation of Belgium and served in Waffen SS.

In his A Defence of Aristocracy (1915), [Anthony] Ludovici defends aristocracy against government in popular control. In The False Assumptions of "Democracy"(1921), he attacked the democratic idea and the liberal attitude in general, as having originated in specious philosophy, wholly opposed to nature. A Defence of Conservatism (1927) defends tradition as not only a policy of preservation, but of discernment in change, writing "Man is instinctively conservative in the sense that probably millions of years of experience have taught him that a stable environment is the best for peace of mind, present and future security, automatism of action…and a ready command of material and artificial circumstances. It is the repeated introduction of new instruments, new weapons, new methods, and needs for fresh adaptations, that makes automatism impossible. And it is the complication of life by novel contributions to life's interests and duties that makes a ready command of circumstances difficult."

Ludovici's doctrines were nationalist, traditionalist, and centrally concerned with a form of eugenic reasoning. He argued that heredity can yield strong family lines, group values, and national and racial characteristics. Politicians should not only be individuals of intelligence, and knowledgeable of mankind, but also of the same stock as those they lead.

It is in the interest of the nation to maintain unique characteristics by safeguarding a native and particular potentiality of success and opportunities for self-expression and expansion. This includes a concern for the health of one’s people, that ill-health not only leads to maladaptation, but also to the decay of the strength capacity and character of the nation. "To be a good forester, a man must know how to give trees their proper health conditions, and must also know how to chop and prune them."

National prestige means power, power is safety, and safety is security. Since the conservative politician is concerned with the security and extension of his own nation’s power, he cannot tolerate anything that jeopardizes its position. In dealing with a vis major, he acts firmly and quickly; using the full might of his nation against any enemy that threatens it.

The conservative is naturally suspicious of change. He must know enough about his nation's character and potentialities, of mankind in general, and be able to judge whether new tendencies are desirable, in keeping with the eternal nature of men, or fatalistic, when they apply "only to angels, goblins, fairies or other harebrained fictions".

The conservative is concerned with the happiness of his people. When examining unhappiness amongst his people he differentiates between the type of maladaptation that arises from injustice and oppression, and that which is resultant from degeneracy or morbidity. He can meet the demands of the former easily and accomplish improvement, but in taking on the later he will only penalize the nation.

Ludovici summed up his definition: (esoteric) conservatism "is the preservation of the national identity throughout the process of change by a steady concern for the whole of the nation's life." He opposed Jews, foreigners, and 'odd people' — eccentrics, cranks and fanatics — having anything to do with government.

William Luther Pierce described his form of panentheism as being based on "[t]he idea of an evolutionary universe … with an evolution toward ever higher and higher states of self-consciousness," and his political ideas were centered on racial purity and eugenics as the means of advancing the white race first towards a superhuman state, and then towards a personal godhood. In his view, the white race represented the pinnacle of human evolution thus far and therefore it should be kept genetically separate from all other races in order to achieve its destined perfection in a collective personal godhood.

Pierce believed in a hierarchical society governed by what he saw as the essential principles of nature, including the survival of the fittest. In his social schema, the best-adapted genetic stock, which he believed to be the white race, should remain separated from other races; and within an all-white society, the most fit individuals should lead the rest. He thought that extensive programs of "racial cleansing" (mass expulsion) and of eugenics, both in Europe and in the U.S., would be necessary to achieve this socio-political program.