Majorityrights Central > Category: Race realism

Some men may like a nice, tight, 9 year-old girl now and then. What’s your problem?

Summary

Part 3, takes as a point of departure the idea of “authentic range” as established at the bottom of part 2. Here is a 411-word summary of part 3, from that point:

It is important to understand that Jewish academics take, abuse and pervert otherwise good, functional, socially organizing ideas:

In this part, 3, I focus on the abuse of the concept of marginals and how the correct application of it and hermeneutic means to foster marginal participation is necessary not only to establish the authentic boarders of our system of people but also toward its maintenance.

That is particularly important as we are an open system, therefore subject to corruption and dissolution. White males, naively and disingenuously brought to bear against other groups in universal maturity, have their optimal rate, its normal, protracted, authentic unfolding and nature seized upon opportunistically by non-Europeans.

As our system is open and not merely self corrective, is subject to additional changes as we are reflexive, adaptive creatures, its management requires the use of hermeneutic method - its positive use is made possible by the very open endedness but also internal relation of the system; that to designate and reconstruct the pattern by establishing and maintaining rules through the method’s affordance of socially established as opposed to scientistic (inauthentic) rules.

Given our open system and availing ourselves of its opportunities, I discuss: how incentives and disincentives for participation are necessary and may be established through these rules; how rites of European manhood ought to be revised to suit our authentic nature under the circumstances; how our moral order ought to provide for a sacralization of routine but also of sex, in order to act as a homeostatic corrective to hyper competitive models of the west; how symbiosis might be achieved within our group and between out-groups.

Please beware that I am still correcting the style, refining details, that the ordering might deviate a little as well from this summary. This may represent a revisable draft even of this summary. However, this is the basic form and content. Also beware that I take a reader though a sometimes meandering and digressing tale of the benefits of adopting the proposed suggestions and the consequences of not doing so. Finally, at times I may torture the reader with bad English sentences and paragraphs, particularly as I make my way through these ideas in the first place. However, I will be working to make the English style less painful to the reader; along with installing more organizational cues in the essay. That will be my next chore – be warned that organizational cues/rubrics may not be done to the reader’s satisfaction yet.

Key word:
Hermeneutics is a response to the failure of the Vienna school to create a positivist language and other failed Cartesian efforts as revealed particularly by Gödel and Heisenberg. Hermeneutics is a method opting instead for a socially engaged, ongoing process of applying broader historical and temporal orientation and then closer “readings” of data as need be. There is a recognized connection between knower and known.

With hermeneutics epistemology is subsumed into praxis (into practical, interactive, social concern)

Concern is a better term to use than utility. We would not want people to think that it would be a good idea to use up say, the national parks and rain forests, etc. That is, non-use has its practicality - that is a large and important difference from Dewey’s instrumentalist emphasis.

Epistemology taken into praxis, into social concern then, is not mere Deweyan instrumentalism.

It respects the ecological flexibility of unused potentiality for change.

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From the hubris of objectivism to the implicative force of Mulatto Supremacism

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There was a public celebration in London today.  You can study the crowd who made it to the gates of Buckingham Palace here (click on the redirect).  They are only a small part of the million or more patriots in total, including many (equally white) tourists, who crowded central London.  The capital’s racial minorities appear to be somewhat under-represented.

In this recently posted video Pastor Manning speaks about the nature of the African as no one outside of WN will.  At times his frankness and his frustration are almost unbearable.  One cannot help but feel sympathy for the man.  His solution to the serial destructiveness of his own people, unsurprisingly, is to class it as an Original Sin from which only faith in the Almighty can deliver them.  But sociobiology is not Original Sin.  The conjunction of male assertiveness, impulsivity, poor moral apprehension, and a poor capacity to calculate the consequences of personal choices must have been producers of fitness in the Sub-Saharan evolutionary context.  They were producers of human suffering too, of course.  But Nature contains no aversion to suffering, human or otherwise.  So in diaspore, in the context of other peoples existence, these characteristics remain producers of human suffering, and that suffering is not exclusively African.

One or two of the commenters in the thread to the video have picked up on the fact that:

... the 1% he leaves out is vital. It isn’t the “police” or “military” that keeps the negro from tearing this country apart; it’s White society as a whole.

As Europeans it isn’t our responsibility to exemplify the civilised for Africans to imitate or to suppress African nature in perpetuity and minimise thereby the costs to us in lost lives, lost genetic interests, and in hard cash.  It is our responsibility to protect our own.

Thanks to Hugh for mailing me the link.

Thilo Sarrazin has spoken out against German race-replacement again, this time in paperback:

Anger as ex-finance minister warns Muslims “making Germany stupid”

A LEADING German Social Democrat has written a book with an apocalyptic vision of his country sliding into poverty, stupidity and Muslim domination.

Thilo Sarrazin, 65, a former Berlin finance minister and current Bundesbank board member, is already under investigation by a public prosecutor for allegedly inciting racial hatred by blaming immigrants for making Germany “dumber” and calling Muslim children “underclass citizens.”

Now his book, Germany is destroying itself: How we are gambling with our country, threatens the strained social fabric of the “multi-culti” Fatherland once more at a time of rising racial tensions and the radicalisation of Islamic youth.

“I don’t want the country of my grandchildren and great-grandchildren to become, in large part, Muslim, that over wide areas Turkish and Arabic are spoken, where the women wear headscarves and the daily rhythms of life are dictated by the call of the Muezzin,” he writes.

“Demographically, the enormous fertility of the Muslim migrants poses a threat for the cultural and civilization equilibrium in aging Europe.”

Mr Sarrazin’s book, published next week, began serialisation in the best-selling tabloid Bild yesterday and paints a “bleak portrayal of a country suffering the consequences of a low birth rate, immigration and poverty. Are we gambling with our well-being, social freedom and the stability of our society?”

He claims national identity will be lost in a few short decades.

In his book, he adds: “The social consequences of uncontrolled migration were always taboo, and one was not allowed to talk about the fact people are different - intellectually more or less talented, lazy or industrious, with more or less morality, and that education and equal chances have not changed that ...

In carrying the story the Scotsman has done what none of the mainstream newspapers in England has so far been willing to do.  It would be interesting to know how big a deal this is in Germany.  The response from the Establishment is predictable.  But what do ordinary Germans say about it?

by Alexander Baron

Recently, while doing some totally non-controversial research into contemporary music, I happened upon a website called 100GreatBlackBritons; I was led there by the name Phil Lynott. I was surprised to find his name on this site, because although I knew he was born in Britain, I have never regarded him as great in that context. I have been a Thin Lizzy fan since I first heard Whiskey In The Jar way back in the early 1970s, and have studied no less than three biographies of the man.

Phil Lynott was one of a kind, along with Rory Gallagher he is unarguably the most influential figure in Irish rock music. Thin Lizzy hailed from Dublin, and Lynott himself often claimed to be Irish born and bred. In March 1973, articles in Melody Maker and New Musical Express said he was born at Dublin and in the Irish Republic respectively; the former gave his date of birth as August 20 1951. In fact, Philip Parris Lynott was born in the Hallam Hospital, West Bromwich, the illegitimate son of an Irish Catholic teenager and a Negro civil servant. Although black, or technically half-black, he was totally assimilated, paying only lip service to his Negroid roots by writing a mere handful of songs with racial themes, mostly early on in his career. In his personal as well as his musical life he was surrounded by white people, and was totally accepted by them as he grew up between Manchester and Dublin. It is doubtful if he ever experienced racism, even if such an entity existed.

Although renouncing his British identity, Lynott was not in any way ashamed of it; he identified with Ireland for mystical reasons, primarily his fascination with Irish history and legend, which is reflected in many of his songs. This romanticising flowed over into his personal life; he liked to claim his father was a Brazilian seaman, but in January 1976, after rising star Phil and his band were featured in the popular weekly Titbits, Cecil Parris materialised. Rather than a character from an Errol Flynn film, he appears to have been more like Del Boy out of Only Fools And Horses. They did not meet again.

Phil Lynott was the archetypal rock star – live fast, die young. He succumbed to septicemia and multiple organ failure in January 1986, the result of his addiction to heroin. Although not the greatest bass player in the world, he was a competent rock musician, but his true strength was as a writer/composer. A lot of his songs, even the more commercially oriented, have deeper meanings, and to call him the High Poet of Irish Rock is no exaggeration. But was he a great man?

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by The Narrator

The following text was written by Thomas Jefferson two centuries ago. The subject: blacks. His observations and conclusions look surprisingly fresh and modern in both the good and bad sense.

For example the first president of the Banana Republic of North America comes to mind when Jefferson states:

They astonish you with strokes of the most sublime oratory….But never yet could I find that a black had uttered a thought above the level of plain narration….He is often happy in the turn of his compliments, and his style is easy and familiar, except when he affects a Shandean fabrication of words. But his imagination is wild and extravagant, escapes incessantly from every restraint of reason and taste, and, in the course of its vagaries, leaves a tract of thought as incoherent and eccentric, as is the course of a meteor through the sky. His subjects should often have led him to a process of sober reasoning: yet we find him always substituting sentiment for demonstration.

The existence of rap and hip-hop seems quite natural, as centuries ago it is observed that blacks:

In music…are more generally gifted than the whites with accurate ears for tune and time, and they have been found capable of imagining a small catch. Whether they will be equal to the composition of a more extensive run of melody, or of complicated harmony, is yet to be proved.

Indeed the verdict is still out.

His most profound observation on them, though, is at the heart of why any kind of social/political/religious agreement or mutual understanding with them is impossible. He writes of them:

They are more ardent after their female: but love seems with them to be more an eager desire, than a tender delicate mixture of sentiment and sensation. Their griefs are transient. Those numberless afflictions, which render it doubtful whether heaven has given life to us in mercy or in wrath, are less felt, and sooner forgotten with them. In general, their existence appears to participate more of sensation than reflection.

Most interesting of all though is Jefferson’s seeming moments of slipping into sentimental leftism that seems a habit of some Whites. For example, of black crime he writes (the very modern looking apologetic):

That disposition to theft with which they have been branded, must be ascribed to their situation, and not to any depravity of the moral sense.

Of course, as their situation has changed much over the past two hundred years while their proclivity towards crime remained unabated, we can see the faulty conclusion of Jefferson’s appraisal. It’s his motivation for writing such that is of interest, though.

In his concluding sentence we can see the all too familiar appeal to religion and a murky notion of “social justice” as Jefferson writes:

The spirit of the master is abating, that of the slave rising from the dust, his condition mollifying, the way I hope preparing, under the auspices of heaven, for a total emancipation, and that this is disposed, in the order of events, to be with the consent of the masters, rather than by their extirpation.

Naturally that can also be read as a warning. Still it’s interesting to see Jefferson do what so many in our own time do in coming to a natural conclusion on the obvious differences in the races, yet flirting with the idea that he wishes it were not so and that it will one day, miraculously, go away.

Like so many Whites of modern North America, Thomas Jefferson makes reasonable deductions based on an abundance of study and observations on the undeniable and profound fact of the multitude of differences in the races, yet still wishes to imagine that it will all resolve itself in some egalitarian utopia at some unspecified future date under some mysterious bit of magical circumstance.

The text is interesting not in so much as it represents a mirror image of our thoughts as modern White Americans, but as more of an old home movie of how those thoughts used to look.

Here it is in full.

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