However problematically, incompletely, and tendentiously, Schmitt anticipates the experience of globalization by Goodhart’s “somewheres” for whom attachments to nation, family, property, and whiteness are mobilized as a politically reactionary formation. Missing from both accounts is the toxic mix of nihilism, fatalism, and ressentiment with neoliberal assaults on the social and the political and valorization of markets and morals that this book limns. Frightened by the loss of values and goods heretofore secured by the “nomos of the earth,” this population rages against secular cosmopolitans oriented toward use in place of ownership and embracing racial indeterminacy, gender fluidity, “families we choose,” godlessness, open borders, speculation, virtual sociality, and the rootlessness of everyday life. The somewheres cling to the soil, even if it is planted in suburban lawn devastated by droughts and floods from global warming, littered with the paraphernalia of addictive painkillers, and adjacent to crumbling schools, abandoned factories, terminal futures. Families become shells, ownership and savings vanish, marriages teeter and break, depression, anxiety, and other forms of mental illness are ubiquitous, religion is commercialized and weaponized, and patriotism is reduced to xenophobic support for troops in aimless, endless wars and useless, but spectacular border barricades. Nation, family, property, and the traditions reproducing racial and gender privilege, mortally wounded by deindustrialization, neoliberal reason, globalization, digital technologies, and nihilism, are reduced to affective remains. To date, these remains have been activated mostly by the Right. What kinds of Left political critique and vision might reach and transform them?