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Contradiction in Lived and Told Narratives

Posted by DanielS on Monday, 24 October 2016 00:00.

Rom Harré, Philosophy of science and psychology Professor at Oxford and Georgetown. Notable ideas: ethogenics, positioning theory

Contradiction in Lived and Told Narratives

Brownwyn Davies, University of New England, Australia

Rom Harré, University of Oxford

INTRODUCTION

The ubiquity of contradiction in human affairs has long been commonplace. Social contradictions were identified by Marx as the source of social change. Repertoires of mutually contradictory “personas” have been demonstrated to be characteristic of people living in complex societies (Argyle, 1976; De Waele & Harré, 1976). At the same time it is evident that there have also been powerful social norms requiring at least the appearance of consistency in displays of character, in modes of talking and writing and even in patterns of thought.

Research on language and social interaction, vol. 2; 1991/1992: 1-36

Though contradiction is a logical concept that names a relation between propositions, it has a well established use as a general metaphor for incompatibilities of many kinds. It is one of the concepts by which “modernity” has bee defined. So in post-modernity one would expect at least some of the uses of “contradiction” to be called into question, particularly those in which it has a normative role. According to Parker (1989, p. 48), modernity itself, “is contradictory: Its discourse promises scientific truth as the solution to humanity’s problems on the one hand, and on the other attributes responsibility and the power to make meaning to individuals.”

We two, as individual authors, have been both constituted by, and active participants in, the construction of that modern world. We now find ourselves fascinated by the spaces opened up by its deconstruction, particularly in the work of feminist authors (1) such as Weedon (1987), Walkerdine (1981, 1984, 1985), Haug (1987). This paper, then, stands at the interface between the modern and the post modern worlds: While still being caught up, inevitably, in the discursive practices of the modern world we nonetheless wish to make contradiction a topic for examination in light of such feminist post-modern/ post-structuralist writing.

As a person in our contemporary world one has access to many ways of talking about oneself and one’s activities in that world: that is, one has access to multiple forms and styles of discourse. These ways of telling may remain discreet and the contradictions that sometimes exist between them may not become manifest nor present problems for resolution or accommodation. But they may overlap. They may be used as parts of some larger whole. And within that whole they may be profoundly contradictory. Furthermore each discourse may itself be made up of contradictory elements. Billig et al. (1988) give the example of liberal discourse containing ideological commitments to the rights both of the individual and the collective. He also cites educational discourse which espouses as values both equality and authority. In each case there is a discreet discourse containing oppositional and and contradictory imperatives.

Yet one of the predominant features of ways of producing ourselves as persons in the modern world is to present what we do as relatively coherent and non-contradictory, both as we interpret what we do and in the various accounts that we give of what we have done and will do. Numerous strategies exist for dealing with blatant contradictions in those productions. For instance there is the bureaucratic device of “wearing different hats.” Each “hat” represents a different set of constraints, aims and repertoires of proper actions.

The movement from the complex array of lived experience to the relatively coherent stories that we tell about that experience will be a central focus of this paper. Like Haug (1987) we see lived experience as inherently contradictory and the appearance of coherence and and non-contradiction as discursive constructions. As Haug (1987) puts it, “human beings, in the process of their socialization, work at restructuring the given elements of their lives until such time as their existence becomes relatively uncontradictory: In other words until social action becomes possible.” We wish to explore how it is that non- contradiction has become such a fundamental requirement of the production of self and in contrast how the recognition of contradiction has been greeted by feminist post structuralist authors in particular as fundamental to understanding their experience.

Told and Lived Narratives

Told narratives

Told narratives, including both the stories one tells about oneself and other people, and those narrations we call literature and drama, are generally framed within coherent conventions of discourse and tend to show each character as continuous and often, though not always, as predictable. The purpose of told stories in everyday life is often to show how conflicts and contradictions have been, might be, or even should be dealt with (Sabini & Silver 1981). Told stories are usually finite with well marked beginnings and endings. An orderly state of affairs is interrupted by the appearance of a predicament, a course of events unfolds in which the problem is resolved, and a new orderly state of affairs comes into being (Harré,1979). Such stories appear as accounts, told versions of events that are used retrospectively to order the complex array of lived experiences. As Huag (1987, p. 48) says:

We are not assuming that human beings live according to plan, or in continuities, nor even that they are always determined by the same consistent factors…continuities are manufactured retrospectively in the mind.

One focus in this paper is on those discursive practices through which intelligibility and warrantability are created.

Lived Narratives

Told stories are the means of providing the narrative frameworks through which we interpret strips of lived experience as they occur, that is they serve to guide the actions that make up lived narratives. Who one takes oneself to be at any one time and what one takes oneself to be doing form essential parts of the lived narrative. One’s actions are played out with interactive others who provide one with (and whom one provides with) subject positions in the collective flow of talk. These positions may be taken up or refused (however difficult that refusal might be), by any one of the members of the momentary collective. Thus lived narratives inform readings of told narratives and told narratives inform lived narratives (Bruner, 1986; Davies, 1989; Davies & Harré, 1990)...

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The Terms As DanielS Deploys Them

Posted by DanielS on Thursday, 06 October 2016 00:01.

Taking the hermeneutic turn and praxis - Vico: first in defiance upon Descartes.

The Terms As DanielS Deploys Them.

Caveat: I’m likely to continue to work on these definitions for a little while even after I post this, so let that be a warning to whomever might find that disconcerting….a few more small, clarifying adjustments as of Wednesday, 2 November morning, CET

Left - social group conceptualization, unionization and accountability thereof, which, by definition thus, and by diametrical contrast to the tendency of liberalism, seeks to distinguish and designate in-groups and out-groups and ways, with an eye toward systemic maintenance of the in-group (and concomitant routinized coordination with outgroups) in leverage against destructive and unnecessary injustice to social capital, inhumaneness, natural hazard, and against out-group antagonism. It is vigilant of elite accountability because their betrayal can do most ready harm, but it sees fit to accountability to and from rank and file as well.

Because it implies a union of in-groups as opposed to out-groups, it is necessary to specify, with a prefix, which “left” one is advocating or denouncing.

Through my experience and assessment, it is clear to me that Jewish and liberal interests do not want us to deploy this organizing, unionizing function on our behalf but rather want to deploy this notion of unionized advocacy against Whites, in liberalization of our bounds and borders; thus, they obfuscate, where they do not outrghtly prohibit White organization as such. They want to confuse Whites and have them argue against their own interests, by having them argue against “The Left”, i.e., arguing against their own social organization and compassion with the mistaken idea that the liberalism of those who would seek to disrupt our group defense and maintenance is “The Left” - though it is not a left for us, for our exclusive unionization; for us, rather, it is liberalization. However, they’ve succeeded in getting WN and Alternative Right to do just that - to talk in terms of “The Left” being the enemy, along with it, imputing several ideas that would not be true of a White Left, as I define it - for prime example, it is not about equality/inequality - to argue against “equality” is to chase a cunning red cape posed by the Red Left - viz. Jewish inspired international coalitions of anti-White unions have been supplied this notion to dangle before potential adherents and to bait the right, inducing a spooking reaction against social mindedness on their part. Even recently, to my shock, GW thought that I was advocating “equality” (though I’ve been explicit not to do that in several articles discussing incommensurability) and against “elites” though I’ve never been against elites and their abilities (but against their abuse and betrayal, if there is that, of course). Nor is it applying unnatural concepts - there is a significant difference between treating “the White race”, say, as a largely precise working hypothesis, very real but interactive and verifiable, as opposed to treating it as an exact but imagined concept to be imposed upon reality, or denied reality.

Commensurability and incommensurabilty, that is, how the rule structures of entities and their trajectories, behaviors or practices match up or not, is a superior conceptual tool to equality/inequality, as it takes into account qualitative issues and the appropriateness or not of comparison and competition, the appropriateness or not of positions within ecological niches - It is superior in terms of practicality, not trying to put things together that don’t work together; and it is superior in particular in the capacity to acknowledge human dignity, place and part; to avoid conflict as a result of false comparison.

In a White Left, I am primarily concerned with EGI. I recognize economics to be important, of course, but the social organizing function of EGI is my primary concern. The union would correspond with what we know as the White/European race, with subsidiary categories for its subgroups and nations.

It takes account of facts which are more objective, but has as its foremost concern the relative interests of the group and thus, those objective facts are applied with the interest of that criteria and its coordination in mind. Of course it is going to be in the interest of the group for those who are doing well to keep doing well.

The White Left is not antagonistic to elite capability and reward but rather has an eye toward its accountability to and from group interest and has an eye toward accountability of and to the rank and file to keep them in line and happy for their part in homeoestasis - systemic maintenance.

The White Left is separatist, not supremacist; it aspires to restore the sovereignty of European peoples and their vast majority in native European states and territories - to be sovereign for the purpose of securing our EGI there and in other continents - the Americas, Australia, New Zealand. But because The White Left employs the supranational concept of unionization, “The DNA Nation”, it is operative independent of territoriality.

The White Left is Left Ethno-nationalist and thereby not imperialist.

As I have said before, this view is like a cat, landing on its feet in providing good orientation and perspective every time - it is inherently stable in its view on the group, the potential traitor and the outgroup..

Liberalism - the tendency for individuals to want to be free of in-group unionization, ways and accountability, free of their inherent forms, in extreme expression; and to welcome what had been outsider individuals and ways into the group with limited accountability - hence, their preference for objectivist, “naturalistic” ideas - because “that’s just the way it is.” Objectivist international capitalists and Jewish interests would be interested in taking advantage of this and therefore promote it to Whites, who are vulnerable to it for known reasons.

The Right - a tendency to want to be unburdened of group responsibility and consideration, and thus to divine authority, supranatural theory or facticity and objectivism - I mean by that aspired-for objectivity (as if one has no concern for subjective and relative interests) thus, “objectivism” as opposed to “relative” and “subjective”. The objectivism of which I speak is not Ayn Rand’s objectivism (which is more like subjectivism, in subjective interests, actually) though most other aspects of libertarian objectivism are objectivist. Objectivism, subjectivism and relativism are not perfectly separable, but one or another of these can be emphasized to the expense of another. By facticity, I mean an insufficient liberation from arbitrary subjugation to the flux of facts for lack of hermeneutic, narrative/ conceptual resource (hermeneutics is defined a few paragraphs below) or failure to recognize its resource to liberate one (through principles or rules based historical experience, narrative sequence that can provide agentive coherence) from the fact that facts are under-determining for human orientation and imagination; thus require hermeneutic, conceptual or narrative orientation.

The right emphasizes the objective, usually for the purpose of hiding their relative group (left) interests (that tends to be the hidden motive where aliens are imposed upon them against their will and they cannot forthrightly proclaim their relative group interests - they have to say, “well, these are just facts”), or hiding elite interests, a wish to not be accountable, perhaps even to betray group interests. Thus, they are anti-social and rather try to argue against group accountability sheerly on the basis of objective facts (or religions beliefs). What group organization that happens stance then despite their rational blindness (”It has nothing to do with my subjective/relative interests, that’s just the way it is, I/we have no part in what happens and thus no social accountability”) tends to lead to elitism, supremacism, imperialism but ultimately disorganization and dissolution for its inherent instability (add to that instability can also be due to insufficient respect for relativist praxis - social girding - by contrast to strained-for objectivism - for universal foundations, etc - tends to have a reflexive effect of hyper-relativism)...which brings us to “The Alternative Right.”

The Alternative Right
is Paul Gottfried’s Jewish coinage because Jews are desperate that there not be a White Left. The Alternative Right, then, has become a successful Jewish trick to get all of the anti-social reactionary movements into a relatively controlled opposition - the Nazis, the scientistic, the Jesus people, those who want to include Jews within our in-group and allow them to define our terms, despite all evidence that that should not be done.

There is an inherent rule for those who want to be included as part of this tentosphere - an Alt Right tent of tents, which includes tents that reject the term and some of its tents - you have to allow for the other’s anti-social positions and basically argue against “The Left.”

This can assimilate praxis and practicality for a time - its true that it will be allowed attention by Jewish media and gain popularity with reactionaries, coordinating them for a time; and it is true that it is difficult to circumscribe, pin-down and counter for a time; but it will be countered where it does not come apart because it is anti-social, lacking the grounding of optimal praxis and thus inherently unstable.

That pretty much rebuts Colin Liddell’s recent claim that this amorphousness of the Alternative Right is an “advantage, because they can’t be easily categorized and countered by our enemies.” That may be somewhat true for a time, but their ambiguity ultimately provides means for subversion and misdirected conflict nevertheless…ultimately, the lack of unity will lead to dissolution. And, on the other-hand, so what if people understand where The White Left is coming from? Yes, that’s right. This is who we are, and as such we can coordinate well with other peoples. And this is who we are not, people who have not learned from right-wing, supremacist, imperialist history.

Crowder, the “new leader of the Alt Right”, providing “immunity from subversion and disunity” (lol)

To give you a prima facie idea of how ridiculous the Alternative Right is by contrast, their premise is that we have to minimize infighting and with that, one of their first suggestions is that you should not ostracize and sweat the “little things”, e.g. Christianity, scientism, Jews and Hitler, but rather should embrace those who want, e.g., to redeem and resurrect Hitler and his ideology - though there has been no greater instigator of White ingroup fighting than Hitler.

They are just that ridiculous. Whether they are allowed to join up with all of their tents or not, Jews have to love the Alternative Right, because it is theoretically gauche.

It is good for Jews if Whites identify as Christian, so that they remain under Noahide law. It is good for Jews if Whites remain scientistic and objectivist, because they will put a chill on social conscience, and, of course, it is good for Jews if they continue to not see through Jewish crypsis, and try to treat Jews as White (but perhaps special Whites).. 

Failing that, it’s better for Jews that Whites identify as “Nazis” than be a White Left, because there is limited utility and ultimately there is in-group destruction with that identity.

Cartesian - a wish to separate facts, theory or “mind” from interaction. Its pursuit can go in a direction outside of nature, into pure theory, or in an empirical direction of pure facts. This can be a natural wish among those who feel guilty or unfairly burdened by social customs or impositions, and by those disingenuous, looking to avoid accountability (“these are just the facts, there is, was, no recourse”).

In fact, “anti-racism” is Cartesian, it is not innocent, it is prejudiced, it is hurting and it is killing people.

Anti-racism is a machination conceived and promulgated by Jewish interests to take advantage of the Enlightenment’s objectivist prejudice against prejudice (prejudice against even necessary prejudice).

Cartesianism is one of modernity’s leading components. Its destructiveness, including through the prejudice against prejudice, called for philosophers to conceive of the hermeneutic, post modern turn (for fuller definition, i.e., a proper understanding of the concept, Modernity, Traditional Ethnocentric and primitive, Monocultural societies, see White Post Modernity).

Praxis, Theoria and Poesis are Aristotlean epistemological categories:

Praxis - is the social world as Aristotle conceived it, which constrains theoretical application to some extent by our human nature - people being biological creatures, evolved for optimal, not maximal need satisfaction, mammalian creatures evolved to care about relationships, especially close personal relationships; and because we are interactive and thus agentive (we can learn, change course and respond in ways other than predicted, to some extent) - given these facts, Aristotle juxtaposed Praxis to “Theoria”, which is pure theoretical knowledge - which can be applied fruitfully to physics, but would be an epistemological blunder to apply strictly to Praxis - suggesting that Phronesis (practical judgment) is thus necessary in consideration of social matters - Praxis. He also proffered the category of Poesis - the arts and crafts.

Now, since Descartes took Theoria to its extreme in trajectory of social detachment and consensus had it that that was destructive to maintain as anything but a provisional perspective, philosophers since Vico have been arguing more or less that even in theoretical matters we need to acknowledge engagement in subjective and relative social group interactive interests - to center our world view in praxis. The post modern turn pursues a trajectory to take even theoria to be subsumed by praxis. This is central to what Heidegger is trying to do - to rescue folk from the Cartesian estrangement, famously observing with that that thinking is more like (poesis) the organic forms of poetry than the blindered controls of science - “science does not think”, he said.

Hermeneutics - is a project conceived to conduct inquiry properly, not destructively as did the Cartesian aspiration for its imperviousness and rational blindness to interaction. It is meant, rather to coordinate and integrate these epistemological realms.

It is a process of inquiry in which the inquirer considers themself engaged to some extent with the object of inquiry. It cannot be detached from facts and divorced from reality indefinitely since that would be violation of its anti-Cartesian mandate; but it does afford a close or broad look at the facts, depending upon need or predilection - GW, prefers a close look; nevertheless, the facts are under determining for humans. We need narrative, language and concepts to flesh out perspective and accountability on our personal and social lives in their authentic, systemic, temporal and historical breadth. Hermeneutics acknowledges that as necessary orientation and contextualizaton of facts, it acknowledges our social participation in those narratives and even in the reconstruction of some aspects of facts on the basis of those narratives. It is not at all anti-science - on the contrary, but it maintains rather that science is not all that is necessary nor all-determining in how facts count.

These narratives are important, of course, for the coordination of our group systemic maintenance, since we do have antagonists and we do have the option to mix with others where not straightforwardly eliminating ourselves.

Midtdasein - non-Cartesian attention to engaged process of thought in relative social interest: i.e., “there-being” amidst one’s folk (praxis).

Self 1 - Corporeal

Self 2 - Auto(biographical) / hermeneutic

The hermeneutic aspect of self is important for coherence, accountability, agency and warrant.

Coherence, Accountability, Agency and Warrant - I talk about these features of narrative capacity in this article: Kant’s Moral System As Coherence, Accountability, Agency, and Warrant.

That article should not be read in and of itself - it is meant to segue into an article which amends and corrects Kant’s oversights - this article, to be specific: White Left Imperative to Defense, Systemic Health of European peoples (also called Leftism as a Code Word):

These things are so central to my terminological framework and I’ve talked about them so many times that I took them for granted and had forgotten to mention them here.

Social Constructionism (proper): is a way of looking at things from a social perspective - Praxis - a human centric, human interactive perspective - it holds that where we cannot literally construct facts (in some cases, we can), then we have capacity to determine how facts count - it recognizes that there is a degree of agency afforded in recognizing the social aspects of life - in conjoint construction; and it is a remedy to Cartesian and other kindred destruction, such as theological.

This agentive aspect of social constructionism is crucial to tap, as it is both true and useful - the better the morale for our side, the better to organize action against antagonists, despite liberal uncaring and on behalf of ourselves if our people believe that they have agency. Otherwise, our enemies can and will use deterministic arguments and language against us - e.g., “immigration flows are inevitable.”

One can test and tell where it is being abused and misrepresented as a notion, if you have to put the word “mere” before social construct; or if it is said that it is “just” a social construct. If you have to put the word mere or just before what is being proposed as a social construct, that means it is not accountable to the social world’s consensus and understanding with regard to what is real and factual, that “mere” or “just” indicates a Cartesian, supra-natural and supra-social proposition.

By contrast, in its proper form, social constructionism (proper) is another post modern idea, along with hermeneutics, that does not deny facts or say that you can make of yourself just whatever you like (as solipsism might claim) - again, as that would be a violation of its anti-Cartesian mandate. It does allow for the recognition of group perspectives, interests, reality and defense along with the reality of other, differing groups, with different, perhaps incommensurate, antagonistic or cooperative ways; but acknowledges that how facts count and to some extent how they evolve is negotiated (it is possible to make an argument that the White race should be bred-out of existence, as Andrew Anglin argued just a few years ago, and it is factually possible to argue that we are not “race distinct” enough, because we can be bred-out of existence with other races, but we believe those are poor arguments).

In defense of ourselves we acknowledge that we live in communication, that the facts of our lives are fleshed-out in authentic or imaginative form with language and narrative - by social communicative means which lend to accountability, thus lending to the obligation to accountability to social capital, particularly in regard to matters that are closer to hard facts and not highly negotiable in terms of how they count, particularly regarding survival and the reconstruction of our qualitative forms.

The Communication Perspective - takes interaction as the unit of analysis as opposed to the group unit of analysis which sociology takes, or the individual unit of analysis, which psychology takes. It is held to ask more incisive questions and get better answers, but it needs material to operate on - thus, it claims the same turf, i.e., the same unit of observation as other disciplines. Since we are in the position of having to defend our race against “anti-racism”, it is most useful for us to claim much of the same unit of observation as sociology - which takes social group as its unit of observation - because a “race” is a group concept. It will also claim the same turf as philosophy, economics, biology, physics, even psychology and more, where necessary.

White - People of overwhelming European descent. It has (understandably) been the preferred term for European peoples living outside of Europe. It does not include Jews. And Whites have the capacity to make that determination and exclude people from their nation who they recognize as detrimental to their EGI.

White/European peoples are a taxonomy and sub taxonomies, i.e., scientific and social classifications that should be politicized and “unionized” to some extent in order to defend them against liberal uncaring and outgroup antagonism. Through our kind of unionization and accountability (e.g., in DNA Nation), we seek to maintain both the genus and the distinct kinds of Whites/Europeans - the genus of our social classification, viz. its slightly more hypothetical/political form, I call “The White Class.”

This is a White ethnonational Left which would seek alliances with Asian left nationalists against Jewish and Islamic interests, de-racinated objectivist interests; and to contain black bio-power and population explosion.

The Class - It is a union of people with members and non-members: as White Nationalists, we are interested in how it corresponds quite exactly with both the idea of the nation as your “skin” (your genetic group, genus and species) and native nationalism, along with its borders and boundaries. Elites are members of the class up to the point that they betray its interests; i.e., this is different from conventional class theory in that it does not treat wealth and unequal ability as necessary cause for exclusion, whereas rather significant burden-to and betrayal of general class interests would be sufficient cause for ostracism - whether of the elite or the rank and file.

To avoid “wall papering” over significant differences between necessary skills and roles among the class interest, their differing interests, concerns and vulnerabilities to exploitation, we prefer an idea of syndicalism - i.e., a union of various unions - which, within the class of classes (the nation) do not necessarily keep one permanently bound to a particular union - or even a member of a specific union, necessarily, other than the union of the nation.

With social units of analysis, crucial matters such as demography are addressed - human species are assessed and can be recognized as being under threat of extinction.

Our haplogroup varieties, ways of life and their relation to the land are another reason why the interactive unit of analysis that the communication perspective takes is significant - it allows for the management not only of our human ecologies, but a necessary attention to pervasive ecology...

Another term, this one that I have coined - Pervasive Ecology.

“Marginals”

The guys at TRS, the “alt right’s” “The Daily Shoah”, said that term really “triggered” them.. “because it means that these people are ‘losers’ and ‘unwanted”...

I got news for them, they are marginals, as is everybody from time to time within human systems, including our greatest geniuses - that makes them marginal by definition.

Marginal perspectives are crucial to know where the social systemic shoe is pinching and where it is in need of homeostatic correction (as opposed to runaway) for the human ecology.

But as I have said before, a key trick - and it is a typical reversal of terminological logic on the part of Jewish academia - was in regard to the concept of “marginals”: i.e., to put across the idea that “marginals” were those from outside the group that needed to be included within the group as opposed to marginals being those who are already within the group but for the time being at least, further out toward the boundaries - the idea of requesting accounts from them being that these marginals have perspective on the system and worthwhile feedback as to its homeostasis - systemic maintenance.

Trying to deny the reality of social group classifications has been tried - by John Locke, and it has been an illustration of how Cartesianism can unfold to catastrophe.

American propositionalism is founded on its basis and it has spawned a popular culture with no regard for the social realm, only “the self actualization” of the ‘winners” ..no regard for the implications and impact on human ecological systems.

That is why my model of humanity looks after a “prescriptive”, rather, advisory topoi: Retooling of Maslow’s pop psychology hierarchy of needs to “self actualization”, advising that it be taken into a basis in socialization (optimally circulating in praxis as central for European social groups), which would ensconce being (midtdasein), routine, craft and sacred practice, self actualization (farther reaches of special personal quest). 

Moral orders: the rule structures that organize what is legitimate, obligatory or prohibited among a people, giving them an accountable social order. There has never been a human circumstance absence some semblance of these rule structures.

Sex as dominance and submission in tension with human dignity, a mechanism which makes sex sexy.

Sex as celebration - an option taking for granted the pattern and its boundaries, that you are sharing-in worthwhile common resource. A liberal attitude with regard to sex, particularly among one’s group, as people are sharing in common resource, can be reasonable if the boundaries and the pattern are secure - besides literal and rules based boundaries and borders, an additional necessary means of the pattern’s security is an institutionalized provision for an option for sex as sacrament.

Sex as sacrament - an option which does not take the pattern and its boundaries for granted and rather thus, does not treat sex as a mere function and causative fact of nature beyond our human discretion, but seeks means and social enclaves, ideally, for careful observation of the value in patterns beyond moment and episode. It is an option for those who want to take a very careful attitude with regard to birthing and partnering, including ensconcing a commitment to monogamy as a viable option. It is moreover an important option to uphold in order to maintain systemic homeostasis .. staving-off cynicism and disorder, maintaining incentive structure and thus reason for loyalty and to fight for the pattern.

Sacrament as episodic connection and reverence for that which is essential and vital to the pattern.

Augustinian Devils vs Manichean Devils:

Manichean Devils are trickster devils -  they reflect human level agency to change the rules of a game in order to fool you if they think you might win the game. It may be hypothesized that tribal peoples from the South and Middle East are more attuned to this sort of Devil as they are more evolved in competition with each other for resources rather than competition against the elements of nature; even where food was not all that abundant at least they were not up against the winter.

Augustinian Devils are natural obstacles and problems. If you can solve them, they don’t change the rules because they lack human level agency. It is my hypothesis that Europeans are evolved more to focus on this kind of devil - preparation for the harsh winter and scarcity were challenge enough, thus Europeans, especially Northern Europeans, prefer that Augustinian Devils do the selecting and killing as surviving these conditions was valuable ability enough..

The ultimate devils facing humanity are Augustinian devils thus it is incumbent upon European evolution to not lose this virtue; and not be defeated by the Manichean devils of tribalists.

For ready example, if we are to avoid asteroids, super volcanoes, catastrophic climate change, etc., and get to outer space of necessity.

Coming back to the marginal and who should be ostracized or not then, this issue should be taken into account for our selective strategy. If someone is strong enough to survive, that is to say, they have demonstrated that they have the genotypic strength (genetic level ) of our kind to survive without undue help, then barring the fact that they are not an undue burden on society, they should be given the benefit of the doubt - innocent until proven guilty.

Marginals should be allowed the opportunity to be deployed in our interest, to contribute to the maintenance of borders and boundaries - if they will do that or not, should be a key criteria as to whether or not we allow Augustinian devils to be a deciding factor in their survival from our end.

In fact, as the White demographic becomes older, I have argued that the marginal group that is our elderly can move from a liability to become a great asset - a geriatric army in this regard - they have wisdom, experience, perspective to deploy on our behalf and as they have proven their genotypic strength for their longevity, they also have less to lose; having already lived most of their life and being beyond child bearing age, they should be called upon to take greater risks on behalf of our legacy.

Phenotypic strength can be an indicator of genetic strength, as can beauty, but as we know, these matters can also be superficial in terms of indicators of abilities and functions valuable to our people or not. The puerile in particular may be lured into their visual appeal and not see through to assessment of longer term and deeper genetic values. Nevertheless, phenotypic health and beauty can be signs of health and functionality and thus, should not be dismissed as purely superficial and of no importance whatsoever. It is just that there has to be some amount of mature critique against its true long term value to mitigate its over emphasis by the episodic myopia of the puerile and those who would pander to it (give them candy).

Genotypic and phenotypic strength is thus an important distinction to make common among puerile Europeans, in particular, as our evolution and its merits would not be displayed as much through episodic and tribal competition but in endurance and regulation of natural patterns and obstacles.


Why those arguing against “THE Left” and “Post Modernity” are badly mistken.

Posted by DanielS on Saturday, 23 July 2016 03:02.

  “There is no such thing as society”

In that act of being mistaken, anyway - let’s leave a way out for people understandably reacting to the Jewish misrepresentation of the terms, “left” and “post modernity”.

Internal Relation and Emergence

You don’t have to take a position which places your people (praxis) as the central gauge. You can go on like a right wing fool for Jews and place a “quest for truth, facts and universal foundations” (and “inequality” even?) above all - even wreck your own people in that “noble quest;” but you’d be an unnecessary fool, a dupe for Jews and Jewish thinking in so doing. You don’t have to put our people at the center - but you can, as factual verification and reality checking are available in an instant if you are not dealing with reality; whereas the principles upholding our people took many centuries to create and are much more precious and difficult to reconstruct, if ever they can be. It isn’t necessary to place facts at the center - people are born of facts and if afforded correct principles, proper agency and accountability, our people will come to continually adjust their interests with the facts. Hence, the right’s whole arbitrary-making quest for facts and episodic verification at the expense of principled interest in our people is the height of folly.

Chasing mere facts and perfect verification away from “faith” in our people will tend to take them into runaway, beyond our people’s systemic interests - as opposed to taking the White post modern turn into its facilitation of the preservation and reconstruction of our people - where the facts are ensconced in the sufficiently deep emergent reality of our people’s systemic history to afford re-framing at their authentic place in relation to our human ecological system.

Right and Altright reactionary fan club - scavenging the wreckage of continued reaction.

The right, “alternative right”, those in their orbit, lay in wait as vultures for things like GW’s latest surprise: as I stepped aside from a discussion of British politics, he applied the theoretical wrecking ball again to “THE left” and “post modernity” at their behest (he isn’t so lame as to have to do it for himself); ill-prepared for the surprise in that context, I put up a threadbare defense against what I’ve come to see as a part of GW’s autobiography - “champion of the right, universal foundational unifier against the left’s class divisiveness.”

GW - working class hero who sees their classification as a critical problem of imposed nationalist division.

If you are coming here, like myself, chances are that you appreciate GW’s ability - you delight as he wields a scalpel on behalf of White/ethno-national sovereignty, more often a wrecking ball to the pretenses of academia and scholarship that are working against it.

We value this, want him to continue, want him to be satisfied with his part and his contributions. 

What follows here is going to show little appreciation for that, which is abundant and shows forth in spontaneity for the surfeit of his intelligence - often yielding indispensable flourishes and insights that I myself cherish. This piece is rather an ungrateful piece in that regard, given that he has stood by me as I set about chartering a new platform for Majorityrights; and I sent scurrying many who had deep appreciation and respect for him as well; but it is neither for myself nor “his own good” that I proceed not feeling particularly guilty about that - nor is the matter of face saving a pressing matter for either of us - the sake is proper theoretical grounds, which is always my central motivation. Still this will appear rather like a hit piece - as it takes aim, focuses on the clumsier props of GW’s worldview, philosophical underpinnings and aspirations - not on better sides and ideas, which will emerge cybernetically in balance of fact.

If you are coming here, you probably appreciate and identify with GW’s rogue path: as a completely disaffected outsider to the academic fray, he early on rejected the nonsense coming out of there, particularly from fields dealing with social issues. And you delight along with him as he continues to apply the wrecking ball to their cherished liberal ruses under cover of “The left”, their wish to open important borders and boundaries, to bring down individual merit, to drag others down into primitive individual and group failure - instinctively, you sense him taking down liberal bullies who are smug enough to insulate themselves from the consequences of the unsupportable concepts of social “justice” that they wield against those native White populations least responsible for others problems, most likely to suffer from liberalism and least likely to gain from the applications known as “The Left” - applications which can recognize just about any collective unionization of interests except one kind - White. Certainly a (((coincidence))).

Most people who’ve come here, myself included, have also experienced mystification over GW’s not being satisfied with that. You have been at least temporarily mystified as he evades into the arbitrary recesses ever available by the empirical philosophy that underpins modernity; and as he continually applies its wrecking ball, secure in the faith that it will leave in its wake only that which is fine and good; a wrecking ball summarily dismissing scholarship, conceptual tools and principles that others set forth to guide social action.

I have been stunned as he sends the wrecking ball my way as well, summarily dismissing even carefully culled and profoundly warranted philosophical ideas, eminently useful conceptual tools and important rhetorical positions that I have geared to his same White ethno-nationalist interests; while his modernist philosophy willy-nilly casts me into the role of the “lefty academic” foil in key moments.

I am no longer mystified by this.

A reactionary position is mostly retreating (evading) and attacking - whatever looks like an enemy or Trojan horse - but for its instability, it is susceptible to chase after the red cape.

An early contentious streak in the autobiography over-reinforced by circumstance, ability and admirers.

GW is wonderful, we love GW, but like the rest of us, he is not perfect. There is a residual strain of contentiousness in his autobiography that stems from his early disaffection and precocious disregard of liberal prescriptions coming from academia. It’s a part of his autobiography that he takes a great deal of pride-in. It is also socially confirmed enough so that he continues to chase its red cape known as “THE left;” and keeps applying the modernist wrecking ball to any concepts the tiniest bit speculative in circumscribing social interests; or adopting any terms also used by liberal “left” academics - even if used in different ways, he will understand it in THE left way that he is familiar with - and summarily dismiss it as such or apply the wrecking ball.

Unlike most people disaffected of liberal academia, he is not of the working class sort content to shake his fist at academic pomposity, to find solace in a beer and the pragmatism of his working class buddies, allowing the union misrepresentatives to negotiate his interest with their fellow liberals of academic background; nor is he content to join in with the White collar and middle class who typically denounce the worst of academic socialists as unrealistic, while they go along with the liberal anti racism of the academe, signaling their one-upness to the lower classes by denouncing as backward superstition whatever defensively racist discrimination they might even require.

He does share a few things in common with the typical middle class perspective however. Naturally, he has a bias toward viewing his success in positivist terms, as having come about from his gray matter and personal initiative, not because he derived any benefit from artificially imposed social bounds against competition and to circumscribe cooperation. 

Though he can relate to the working class “xenophobia”, he maintains that their maintenance of who they are among a collective “we” (i.e., particular native European nationals) and their choice of whom to intermarry with (same particular native European national) is something that should and can emerge naturally from their genetics - an identity that will emerge naturally, provided they do not have liberal, Fabian and Marxist ideas imposed upon them; the last thing GW wants is to impose another artifice upon them, one which he believes could divide them against their upwardly mobile English brethren, and in turn, divide the middle class even more against them. I.e., the “left” and “right” is normally taken as an economic divider and unifier of class, not a racial nationalist one as I am proposing. The middle class, as much as any, might be reluctant to ‘get it’ and not identify with a “White left,” in which case we would be back to the divisive issue, not the uniting issue that both GW and I seek - we may not agree on terminology but we do agree on native nationalism.

Thatcherite obectivism a means for personal advancement and foundational unification of nationalism.

In fact, GW is a native nationalist, deeply offended by the class system which has long hampered English unity. Thus, he is not content to disavow the worst of liberal and Marxist academics, writing-them-off as the idiots that they are, while leaving the working class to the fate that liberalism will bring to them, and, if left unabated, to all of us eventually. Like a few, more ambitious among us, he set about to get things right, to open a platform for White nationalists, even before it was quite the immanent practical necessity that it is now.

He aspires to identify the ontological connection between all English classes which, if unfettered by artificial constructs, would have them acting as native nationalists in loyal unanimity to their interests.

In that regard, Margaret Thatcher represented to him a liberating moment from the incredibly burdensome artifices of liberal, Fabian and Marxist Left union delimitations and by contrast an opportunity to unite as nationalists on natural positivist grounds.

Normal first reaction that doesn’t take Post Modern turn as it fails to see liberalism flying under left colors.

Indeed, most anybody of this ambition, myself included, who cares about our race and its ethnonational species, starts out in reaction to the absurd, contradictory and destructive liberal rhetoric coming out of academia and reaches to grab hold white knuckle to foundational truths, particularly scientific fact, which cannot be bamboozled by the rhetoric of liberal sophistry (which we later come to recognize as more often than not, Jewish in original motive). And we do grab hold white knuckle - that is to say, scientistically, in rigid over and misapplication of hardish science to the social realm, as we cannot trust the social realm, its rhetorical caprice if not deception - its ongoing disordering effects that apparently threaten to rupture social order anew with every agentive individual. Coming from a non-Jewish, Christian cultural perspective, where our bias starts, if not Jesus, we first liken ourselves to Plato and then modern scientists seeking to gird and found our place and our people’s place, whereas “they” are Pharisees and sophists, wielding the sheer rhetoric that we are going to debunk with our pure, native ability and motives. In a word, we are going to do science against their dishonest bias against us - they are indeed being deceptive and biased on behalf of unfair people; we see it as our objective to establish universal foundational truth that will be unassailable to this sophistry.

That is the normal first reaction of a White person who cares about themself and our people - it was mine and it was GW’s - a nascent White nationalist in response not only to the anti-White discourse coming out of the university, but in response to the very frame of the discourse - that is to say, taking on the frame [Jewish and liberal social stuff and lies versus White science and truth] - against accusations of privilege, racism and exploitation, we sought pure innocence in truth beyond social tumult and disingenuous rhetorical re framing. We (understandably) acted with absolute revulsion to anything like social concern and accountability - why should we be accountable to ever more alien imposition? - itself neither offering nor asking for an account sufficient to maintain our EGI - and where our people are eerily unconcerned or antagonistic to our people as well, we are only more compelled to take on the task ourselves - to pursue pure warrant. Our first reaction to the liberal chimera called “THE left” is: “I” noble servant of postulates - theorems - axioms - upon universal foundational truth.”

Beyond our people’s relative social interests even, we must save ourselves from the lies of “The left” (never minding that their first lie is that they represent our left) and found our moral/ontological basis where Jews, other tribalists and our selfish liberals, who only care about themselves, can never again manipulate it. We hold white knuckle, rigidly, in reaction to Jewish sophistry.

History will show that our people who pursued and secured sovereignty, health and well being found a philosophy advanced of that - competent and able to secure their social interests. They’d taken the White Post Modern turn from this reactionary position.

For reasons unfolding here, including reasons of his personal autobiography, GW has yet to appreciate and take the post modern turn.

Personal ability and interpersonal circumstances have facilitated his carrying-on in a typical first philosophical position of an amateur outsider in regard to academia - the epistemological blunder of “they are just sophists who provide nothing but nonsense while ‘I’ and my pure thoughts in relation to ‘theory’ am going to set the world aright” - an epistemological error in the relation of knower to known that is born in reaction and puerile hubris, carried on by being strong, smart enough to persist long after most people would shrink back from the signs of its limitations; going further uncorrected as it has been endorsed by “no enemies to the right” (a dubious principle, if there ever was one); it has grown into a surprisingly big and audacious ego wielded as a wrecking ball against “post modern philosophy.” We are supposed to rest assured on his faith that in the aftermath of wreckage, that the emergent qualities of his mind are all that is required besides the occasional foil to play off of in order to clarify and carry the modernist program forward to unshakeable, universal, foundational truth - unassailable to any social reconstruction. Never mind that we are already willing to agree upon most of the fundamental rules that he would seek - our agency is not necessary if it is going to suggest anything like planned social construction of systemic defense. No, that’s all impure stuff to be cast aside; and by contrast of true Platonic form, if you are freed from that ignorance and come to know the good he will secure, you will do that good.

He is not satisfied to simply negotiate, reason-things-out and reach an understanding among his people, he is not even particularly concerned that it won’t be a damn bit of good if people can’t understand his philosophical yield - he wants to secure that good on ontological foundations beyond praxis - beyond the capacity for manipulation. Most sophomores abandon this, their freshmen objective, as not only obsolete philosophy, but in fact, come to recognize it as destructive philosophy - a destruction which GW continues, with tremendous faith, without need of Aristotelian compass, that tremendous confidence to persevere where Wittgenstein failed.

The boomer generation - libertarianism and egocentrism.

The likes of Bowery and GW will be slower, if ever, to make the turn in direction, not because they are stupid, of course, quite to the contrary, but because they have the mental horsepower necessary to keep patching and operating the antiquated and obsolete technology that is modernity; and stem predilection both motivates them and enables them to do that; they are more self sufficient, less immediately reliant on the social (why carry others weight?); more confirmed by females by being reliable as such (concentrating on how to do things, not stepping on the toes of females by asking questions of social control - as long as you are at one end of the competition you are OK - liberal or the right wing end); confirmed by non academic workers in their more pragmatic concerns; and confirmed by right wingers in their penchant for anti-social theory beyond social manipulation - exactly, they are also slow to take the turn, of course, because they have an understandable lack of trust in liberal-social narratives; this unwillingness to suspend disbelief may be increased inasmuch as they have benefited as baby boomers, less harried for their identity in the parts of their life-span experienced prior to the culture of critique and in their personal initiatives after its reprieve - in Bowery’s case, with aspects of the objectivism behind Ron Paul’s libertarian “revolution”; and in GW’s case, during the Thatcher years (Thatcher’s initial backers having discovered her reading Wittgenstein’s cousin, Hayek, who obliviously carried forward upon the Tractatus) - years of brief, partial liberation from liberal-left union fetters - “there is no such thing as society” - in either case, a false friend facilitated as false opposition - viz., an expression of steered objectivism derived of Austrian schools beginning with Wittgenstein.

The title is a projection of objectivism. Subtitle: look who else is reading it.

What is confirmed to me - in a roundabout way, when GW dons his powdered wig, grabs a quill pen, does his best John Locke or whatever voice serves, and says oh, “that’s just Aristotle and his rhetoric,” “all of the good ideas are coming from the right”, “based in nature, none of this praxis stuff”, says that he “never loses an argument against academics”, etc., then continually re-applies radical skepticism of the empiricists and their forerunners - is that he is showing an ego driven and confirmed desire to carry-on the “pure” modernist project; viz., in his ontology project and his destruction of everything in its path, even treating Aristotle and William James as utter morons, GW is revealing a vain desire to do something all alone, like a combination of Wittgenstein’s Tractatus Logico Philosphicus and Heidegger’s Being & Time: “The world is everything that is the case” meets “the worldhood of the world” - without the post modern implications of the latter. All that is required is the emergent qualities of his mind to set the world’s ontology aright - it will be “unassailable” by liberal, social, “left” rhetoric.

His reaction, confirmation and penchant for empirical verification against Jewish rhetoric has apparently caused him to disregard the post modern turn that was occuring also in Heidegger’s philosphy, albeit in Heidegger’s case, in that somewhat rigid, German way (which I find endearing).

GW appreciates Heidegger, so why does he not move forward from 1927 and why does he retreat to 1921 and the Tractatus? That he consders “OF being” the better starting point than Heidegger’s “There Being” provides a clue to ego centrism and Cartesian anxiiety - he not only proposes the reconstruction of the Cartesian starting point, “Of being”, but proposes it as an exclusive position, not even taking hermeneutc turns with Heidegger’s non-Cartesan starting point, “There being.”

“Unassailably” proclaiming that “The world is everything that is the case”

Whereas Wittgenstein himself was forced to yield-to, if not recognize the necessity of, the post modern turn - so much so that he was embarrassed by his effort at a complete ontology in The Tractatus Logico Philosophicus - having proclaimed its logic “unassailable” at once upon completion, he later repudiated it, even took to referring to its author as if a different person.

The Motivation for Post Modernity

Part of the craze for “post modernity” is that people (correctly) sense that modernity is destroying their differences, their traditions, their ways of life, their people and their very lives. And yet they frequently found traditional societies destructive as well. Therefore they were happy to have not only backing of cross cultural studies, vouching that different ways of life are valid, but also some confirmation from the very foundational math and science which modernity pursued to an apex that finally turned back on itself.

Kurt Gödel had demonstrated that a theory of any complexity could not be both complete and unambiguous.

Neils Bohr had priorly announced that there is no instrument fine enough to resolve the wave/particle distinction.

Heisenberg’s uncertainty principle elaborating from that was subtler still - that the observer is engaged in interaction and has reflexive effects upon that which he observes.

Confirmation of Aritstotle’s Praxis and suggestion that it should be the radical basis of assessment, not pure objective facts.

These findings confirmed Aristotle’s premises as set forth in Nichomachean Ethics - on the nature of Praxis - people are in reflexive relation, mostly requiring a degree of practical judgement as they are less predictable than the theoretical causality which the hard sciences pursue. It also would suggest placing praxis more in the center than theory - i.e., a socially based perspective where people are the arbiter, as opposed to “I think therefore I am” in relation to mere, indisputable facts and non-interactive third person behavioral units; a pursuit even outstripping the subject ultimately in favor of fixed theoretical facts - the Cartesian relation (pursued non-relation, as it were) of knower to known.

Vico was first to take the hermeneutic turn against Descartes, to bring ideas into historical context, the relation of knower to known into the social world of praxis

A relation knower to known other than the Cartesian model is required by modernity’s recognized failures and impervious destruction.

Those who care about people, who see the destruction of Descarte’s “relation” of knower to known, understand the wisdom of Aristotle, and realize that Vico -  Descartes’ first major critic - was in fact, proposing the taking of theoria into praxis: i.e., correctly placing people and praxis at the center of his world view. He was setting forth the historical, hermeneutic world view, the post modern world view. And, in turn, those who understand Heidegger will see that he was following in that same direction, which may be called “existential” and which is centered in praxis - the social world.

The White Post Modern turn is, of course, the best and most moral perspective for advocating people - Whites especially - Jews don’t want that and so they fool the uneducated masses and most of the educated masses as well by reinterpreting the terms by which people - viz., White people, might understand this - and they get them to react against didactic misrepresentation. That is, they are getting them to react in aversion to what is good and healthy in racial advocacy by having made it didactic in misrepresentation - e.g., the highly sensible Post Modern is presented as “dada” (whereas I have secured its sensible form in White Post Modernity).

Bowery and GW were impelled on, for the didacticism of the (((liberal-left - contradiction of terms))) and for the (((misrepresentation))) that was this false opposition and its false promise to liberate us from The left, among other reasons. Objectivism, the neoliberalism and libertarianism of the Austrian school of economics, Thatcherism, is merely a false opposition that (((they))) set up against “(((The Left))).” It is a product of late modernity, derived of the Vienna School of Logical Positivism, which in turn was derived of Wittgenstein’s Tractatus Logico Philosophicus.

Again, that was Wittgenstein’s attempt to set-out a comprehensive and “unassailable” ontology - “The world is everything that is the case.” He would later say that the Tractatus was “not a very good book”, lest he be mistaken for one not recognizing that those who had taken the post modern turn had left this philosophical quest behind. Nevertheless, the Austrian school of logical positivism founded upon the Tractatus lived on through his cousin Hayek (who Thatcher was discovered dutifully reading); it was then taken up by von Mises et. al, who would conveniently and explicitly adopt this no-account modernist program against any one of subsequent generations who was the least bit reflective, who had any social complaints about how they and their people had been left without social capital after this generation of egocentric locusts devoured all social capital in their path. Waiting generations of right wing reactionaries, ensconced in their well protected Internet bubbles, were ready to look up to these libertarians for their lack of social concern, conveniently blaming the socially conscientious of prior generations for the problems - “The Left”, where not “hippies”, were the ones asleep at the wheel and leading us over a cliff, “but not the objectivists” and not (((The YKW))).

One-up intransigence of boomers meets generation Internet bubble for a right-wing cocktail, silencing socially conscientious voices between.

Because of GW’s unwillingness to trust anybody but himself, he takes recourse in the one aspect of the post modern turn where his first person account of all the world’s foundations might be claimed - emergentism. He has a problem, however, when I say that the world still interacts.  He has to take recourse to the absurdly arbitrary claim that “life doesn’t interact.”

Emergentism, in fact, is one of the key contributing factors to the post modern turn - it challenges the reductionism and fixedness of the modernist ontology project in an important sense - the emergent whole being greater than the sum of its parts means that significant referents are changeable in complex systems, thus qualifying Bowery’s criticism - “there is either a referent or there is not” - as this charge must yield to the fact that facts can be re-framed as they emerge physically, as they are designated by individuals and as they emerge in social consensus. And yes, what emerges still interacts in a myriad of ways.

Gen Xer’s were a bit late for the ride

“There is no such thing as society”

Their lack of faith in the social narratives as they are applied by YKW is understandable, the faith they show in the guiding principle of modernity to leave only what is fine and true in the wake of their wrecking ball is not. There comes a time to suspend disbelief. To draw a hypothetical boundary around our people is as good a time and place as any. “Wise men see lines and they draw them” - William Blake. And its not so hypothetical.

Perhaps because their boomer generation was early in line and they were intelligent enough to position themselves by means of objectivism for a deck chair on the higher end of a sinking Titanic, they can take some solace in writing-off those who might be going under first, if it does go down, as hazards of nature, having not acted “naturally” in EGI - Bowery in particular, being motivated by an affinity for the individuality of northern Europeans, abandoned ship (MR, anyway) when Dr. Lister and I began raising criticisms of “individualism über alles” and raising social concerns against that.

In fact, for this reason, Bowery issued an ultimatum (“either him or Lister”) which defaulted to Graham’s more social side, upon which Bowery expressed his “revulsion” for Majorityrights.

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The 14 Steps of Abrahamics Anonymous, Abraham Anon & Adult Children of Abrahamism

Posted by DanielS on Wednesday, 20 July 2016 06:51.

Abraham Anon

Kumiko was telling me about her disgust with Hillary and the YKW’s wars, citing an egregious collateral damage to schools and education: this will obstruct solutions to the root of social problems and exacerbate social problems from the root as the schools and formative educational years of vast demographics are being destroyed. She is enraged by the damage this will do to personal and social skills. She asks what can be done?

I suggest a new variant of the 12 step meetings. Why? Because when people have been that damaged and obstructed by an interpersonal problem - such as Islamic abuse - it will be primarily these people who have sufficient understanding; they will have sufficient concern; it will be a necessity for them to take the time and show patience; to articulate the difficulties in full significance of the impact to them and society; and to search for solutions.

People who have not gone through this will generally not have sufficient understanding of the difficulties of getting through it, even if they did have inclination and take time from their faster track to a good life to put up with the wild and frustrating expressions that result from traumatic experiences and pervasive abuse.

The “victims” themselves will carry most of the load - by “sharing their hope, strength and inspiration” indispensable coping skills will find their way among them. But that doesn’t mean that people coming from a background undergirded by normal philosophy and interpersonal relations shouldn’t interact with them; in fact, that is one of the first differences I would make from the 12 Step programs - to have intermittent interaction from people from healthy backgrounds so that they can model normalcy for them and share normal skills. To make sure that bad thinking doesn’t keep circulating and gets directed out before long.

So, there could be Visitors Meetings and Skilled Workshop Meetings to go along with the usual kinds of 12 Step meetings -

Speaker Meetings, in which one person tells the story of their struggle with the problem.

Step Meetings, in which one of the Steps is focused-on, with each person in the group having a chance to discuss their take and experience with that step.

The next change that I would propose is putting into question whether 12 should be the number of steps; of course it has pagan origin and has been hijacked by Abrahamism, but perhaps another number should be proposed to make the break more clear.

Of course the content of the steps should be significantly different as well. I will only sketch-in what they might look like. Suggestions from others are more than welcome.

One of the excellent features of the 12 step program idea is that one is not excluded for lacking skills or for not contributing dues. All that is required is a belief that you have a problem with the stated issue of the meeting group and that you comply with a few of its basic guidelines. There are no leaders. You agree to not expose the identity of those who go to meetings and to not gossip about them to people outside the group. You agree enough with the 12 steps (rather, we’ll go with 14 steps, why not?) to allow them to provide coherence; and, except for speaker meetings, you allow a chance for each person who wants to talk.

Ok. There are probably some things that I’m forgetting but that’s enough to start. Let me have a stab at how the steps might read:

The 14 Steps of Abraham-Anon

1. Came to understand that I had a problem with Abrahamism and that I could not handle it alone.

2. Came to identify positive attributes of my distinct race and my share in these positive attributes. Affirmed these daily to provide faith in mine and my people’s worth as opposed to the Abrahamic god.

3. Conducted a fearless and searching personal inventory in order to purge its memes which may harm myself, my people, and in order to make amends to anyone who I have harmed in the name of Abrahamism or because I was inappropriately directing my response to it.

4. Came to understand the truth of how harmful Abrahamism is.

5. Came to understand Abrahamism is not a necessary evil nor a relative cultural preference; there are other “gods” and better ways.

6. Came to understand that its practice and promotion must be rejected by our people.

7. Came to understand that its perpetrators can and must be punished - ranging from denunciation, to social ostracism, to denationalization, to severe personal punishment in some cases.

8. Came to believe in the priceless gift of serenity to be found in the faith that my race, my place within it, and our interests are being looked after by the best and greater part of my people; by myself included.

9. Came to believe not only in the reality of distinct kinds of people, but also their right to preserve their differences.

10. Came to believe in the DNA Nation and international ethno-nationalism (genetic and territorial bounds); as the means to such maintenance of distinct peoples; their quantities and qualities of genetic inventory; their habitats through national territorial delimitations; qualitative and quantitative foreign enclave delimitations.

11. Came to believe that the Abrahamic religion and the Abrahamic man is already an imperialist hybrid and therefore his fate and place is the subject of our discretion.

12. Came to believe that Abrahamism can and should be destroyed once and for all.

13. Came to believe facilitating that destruction to be our prerogative as the people who are willing and capable of respecting racial differences, their right to be preserved in ethno-states, among the DNA Nation; and knowing that there is no avoiding the issue of morals - that every society will have some things that are legitimate, some things prohibited and some things obligated - will seek moral orders based on the Silver Rule as opposed to The Golden Rule.

14. Came to understand that the homeostasis of our ethnostates are contingent upon having the decency and wisdom to respect an option for sacred and devotional enclaves for those preferring strict monogamy (e.g., they want to choose carefully enough, devote themselves to that important choice; and/or concentrate on their endeavors otherwise, not chasing around for partners); and that those wanting to protect more liberal personal prerogatives must assent to that sacrosanct option and to strict national borders of citizenship -  paradigmatic conservatism.


Imperative to replace Golden Rule of Altruism w Silver Rule of Reciprocity for European Moral Order

Posted by DanielS on Sunday, 22 May 2016 11:10.

          The Sermon on The Mount Ensconces The Golden Rule of Altruism

Majorityrights prefers to deal with verifiable reality as opposed to speculative theory and faith based systems of rules as we look after the interests of our people. We are looking after genetic groupings and genetic interests as key criteria, even if these are not the only important verifiable criteria to keep track of our peoplehood and that of others. Rationale and rule structures are another criteria for that purpose.

While existence is of course equiprimordial to genetic interests, to secure it for any span and legacy requires rationale and varying degrees of sophistication to negotiate complex rule structures of interaction. “Rules” (1) are the term of common currency that we will use for the logics of meaning and action that people use to negotiate interaction and these complex, protracted exchanges beyond episode, close personal relationships in yield to maturity of their full social system; and its relation to other social systems.


For those of us who are coming from this kind of perspective, where we perceive ourselves as rationally and empirically grounded, it is difficult to understand someone like pastor David Blackburn, his love of Jesus that would have him not only forgive, but want to share his love of Jesus with the men who raped and murdered his wife and unborn child; but to my knowledge, he is at least not hoping to get them released from prison.

It is even more difficult to understand European peoples allowing, even welcoming foreign incursions into The U.K., Sweden, France and Germany - it is difficult to fathom the mindset of a Merkel, who would destroy our European peoples in service to non-Europeans. But there is one rule, convoluted rule, that they have in common and makes their position intelligible to us despite their apparent irrationality.

The Golden Rule is a part of the Sermon on the Mount, which is a central text in the Christian faith. It states: “Do unto others as you would have them do unto you”. There are similar instructions in many other cultures.

Despite receiving high respect and wide popularity, the rule raises critical questions. What is the recommendation more exactly, and is it good advice?

This post will prepare a discussion of the work of Jan Tullberg - viz., the difference between the golden rule of benevolence as opposed to the silver rule of reciprocity - as it applies to assist in the reconstruction of a necessary consensus of moral rules among European peoples and for coordinating our relations to others.
____________

There is a consensus among advocates of European peoples that in essence we seek to secure the existence of our people. There is much dispute over how that is to be done…

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Study finds that 97% of White women who birth children with blacks are not married to the father

Posted by DanielS on Wednesday, 18 May 2016 05:34.

Look in the mirror, White man, and understand that this is all your individual fault. You need to lift some weights, man up - don’t be critical of societal power and influence, assimilate black alpha male behavior, learn PUA and adjust to the R selection strategies to which these girls have become enculturated. Better yet, engage in boundless self flagellation and servitude to Mulatto supremacism. But this most of all son - blame yourself!

Ninety Two Percent

Tiffany N. Calloway, Independent, June 2, 2015

It is prognosticated that by 2050 the majority of the American populace will be biracial.

While this demographic shift in America is great for diversity and the future of racial equality we must also take into account that with the emergent trend of diversity and multiculturalism comes the delicate colloquy about the shift in cultural norms. It is well known that in the African American community fatherlessness is a major problem, 70 % of black children are born out of wedlock in the African American community.

The tendencies for fathers to be absent from their children’s lives has grown into what one can definitely call an African American cultural norm.

Due to the access to stats released by the census among many other sources, there has begun a dialogue about the growth of this paternal absence epidemic in the African American community. But the full extent of this epidemic can be lost on the public due to absence of statistics on involvement of black fathers in the lives of their biracial children as well, and the effects that can have on the biracial children in question. This study takes a more a inclusive look into birth trends, family structure, economic standing, emotional health, and paternal relationships of biracial children with African American fathers

Goals of the Current Research

1. Amassing data on the birth trends, family structure, economic standing,and paternal relationships of biracial children with African American fathers.

a. Currently there is no definitive research that ventures into this topic and for many has left them blind to the stats on this seemingly overlooked but vastly growing demographic within the United States.

2. What effects the family structure, economic standing, and paternal relationships of biracial children with African American fathers have on the children’s
emotional state.

a. Does the absence of the father have any bearing on the behavior of the child?

More specifically does the child exhibiting major behavioral problems like aggressive behavior, angry outbursts, excessive tantrums, run-ins with the law, drug use, alcohol use, excessive fighting, trouble in school, etc.when the father is absent.

Research Methods

The type of research that was used in this study is quantitative research.Quantitative research explains phenomena by collecting numerical data that are analyzed using mathematically based methods. The data was studied through observations in numerical representations and through statistical analysis. Along with questionnaires that were given out to respondents for the statistical representation of the findings in the study, interviews with the respondents were also conducted. The respondents in this study were females spanning the United States, and 3 diverse racial backgrounds that all have children between the ages of 1 - 17 whose paternal parent is African American. Participants were approached through media outlets such as newspapers, internet, and radio, most of the respondents were recruited through internet advertisements.  Participants that answered to the advertisement were asked to produce documentation that was utilized to collect and verify basic screening information regarding each participant’s race thus proving they are in fact Caucasian, Asian, or non-black Hispanic, as well as verifying the paternal parent of their child/children is in fact African American. Participants meeting the eligibility benchmarks were required to provide pertinent locators and tracing info such as cell phone numbers and contact information in order to finalize their enrollment procedures for the study. Accordingly, those who passed the requirements and were proven eligible were administered the survey. The data amassed was broken down into percentages, and the individual percentages were averaged.

Findings

Marital status at time of birth

Table 1. At the time of your child’s birth were you and the father married?

Caucasian 97% NO / 3% YES

Asian 85% NO / 15% YES

Hispanic 95% NO / 5% YES

Table 2. Did you and the father of your child ever eventually marry?

Caucasian 80% NO / 20% YES

Asian 92% NO / 8% YES

Hispanic 99% NO / YES 1%

Testing from the 92% Out of Wedlock population.

So much for statistics that show that black/White interracial marriage is exaggerated. They don’t bother getting married.


Dugin Interviewed: We’ve Got Him Grappling with White Post Modernity

Posted by DanielS on Thursday, 24 March 2016 02:39.


Dugin/Stark interview: Beginning concession to White Post Modernity

Whereas he used to have a completely botched notion of post modernity - mixing-up what should be the antidote to modernity and liberalism with liberalism itself - it now appears that we are improving Dugin’s understanding - viz., that modernity is the problem and the essence of liberalism.

His ideas in this talk are largely amenable and well considered.

His proposition that the state is a bit too much of an artifice to suffice by itself and that there needs to be a hypothesized realm, as we would say, beyond the physically verified moment, which girds and orients a people, is also well considered.

 


However, now that we are getting him to a better understanding of “post moderntiy”, viz. White post modernity, we need to get him to a better understanding of biological reality and “racism.”

 

 

Anti-racism is the quintessential modernist liberal notion; it is a Cartesian farce: It has been proposed as innocent but it is not -

Anti-racism is prejudiced, it is not innocent, it is hurting and it is killing people.


For “racism” is a necessary concept in a benign form, which is not supremacism nor a singular conclusion to aggrandizement and annihilation of an opposing people (as YKW propose and liberals might accept as a definition). It is in fact, a practical concept that is practiced by ordinary people everyday of necessity, as a non-Cartesian requirement of the human condition, of being in the world - one must discriminate in human-sized categories, including social classification - of one’s own people and of other peoples - to form a coherent basis of ones own and to form a basis of human ecologies for our systemic coherence, social accountability, warrant and agency.

These classifications are “hermeneutic”, that is to say that they are not absolutely empirically based in every moment, as the taken-for-granted and the state of partial knowledge - faith, if you will - must subsist behind the working hypothesis.

Call it a working hypothesis, call it faith, call it rules, call it narrative, call it taken for granted, call it the partly unknown, call it a mystery, a quest, an adventure, some of that as you must, some of it you might, as it has practical function to ensconce the under-determining facts of the empirical; but I have believed and continue to believe that a sacred overlay, in orientation and guidance of a people is a good idea.

I believe that it is a hermeneutic notion nevertheless, which is itself accountable to deal concretely with biology, sex and genetics, mediating toward fairness and justice in regards to this social capital - otherwise, without this empirical accountability, this “spiritual” realm will be the realm of evil charlatans.

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“Third Worlders” & Non-Whites: There are DIFFERENCES THAT MAKE A DIFFERENCE and not hard to discern

Posted by DanielS on Wednesday, 23 March 2016 17:08.

“Third Worlders”, “Non-Whites”,  “Asians”... There are DIFFERENCES THAT MAKE A DIFFERENCE

                      “Third World immigration is the real culprit” - TNO

               
               

               

               
                tari-huli images from this site.


               
               
                Photo: Dabiq/Corbis


  Observe the DIFFERENCES, they are NOT TOO COMPLICATED TO DISCERN
               
                   

               


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Gottfried, Godfather of Alt Right commented in entry 'Kristol>NeoCon>Meyer>Paleocon> Gottfried>Francis>NPI> Gottfried>AltRight/lite> Paleocon>Bannon>Trump' on Sun, 04 Dec 2016 14:16. (View)

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