Majorityrights Central > Category: Social Sciences

Sex as Sacrament / Sex as Celebration…Sex as Natural Fact and other stories Part 1

“The whore of Babylon is drunk with the blood of the saints.”

Actually, the analogy is not far off from our present situation. In the disordered world, the anti-world, a “Babylon,” where YKW and liberal unconcern for our White class is the rule, sex disconfirms the worthy, destroys the precious and brings into being the vicious, the irresponsible at our expense.

It isn’t funny.

Anti-racism is anti-group classification. It is Cartesian. It is not innocent. It is prejudice. It is hurting and it is killing people.

Anti-racism is anti-group classification, in weaponized form, an Alinsky-like weaponization - using quote, our rules against us - specifically of Cartesianism on the empiricist end, the Lockeatine empiricist end in its prejudice against social classification, alleging them to be non-empirical fiction; thus, a prejudice against prejudice in favor of supposedly pure individual perception and rights thereof, as opposed to discriminatory accountability through posited social classification - a race being a social classification writ large.

Male and female remain the primary de facto classification in necessary pychological function of categorization to make coherent sense where racism, that is to say, where racial classification and discrimination thereupon is prohibited.

The pandering that results from all angles to our co-evolutionary young females and the increased one up position that they find themselves in as gate keepers in this situation disordered of White bounds exacerbates their inclination to incite genetic competition; as they are pandered to ad nauseum from all angles from males previously blocked. Further, the puerile female will be inclined to welcome this liberalism as it increases her power, if only in the short term.

How to counter these hate infested Mulatto-supremacists?

To begin we need to correct this violation of our people’s boundaries, the human ecological disaster and even genocide it implicates, practical matters of border and boundary control need to be addressed. We need to counter the stigmatization of ethnonationalism, to counter political rules given to liberalization of our boundaries and moreover, anti-racism which has gone so far as to criminalize our self defense as peoples.

Furthermore, to build our morale and facilitate loyalty to our people against this onslaught against us, provisions would be of great help that facilitate both free and careful assessment of partner selection, but also to know that our systems are responsible enough to ensure the institutionalization of these requirements - to facilitate optimal freedom in partner selection, border control is necessary - in that way, your people are free for a sufficiently natural liberalism with regard to sex with decreased risk, as your partners are fairly similar and accountable from an evolutionary standpoint; you are also free to mix with other races but you are risking your White group membership through such transgression, as you are not free to just impose that degree of liberalization upon the group boundaries; optimal freedom of choice will also be assured by the institutionalized provision, so to speak, for single sex partner for life hopefuls; with the added assistance therein, to help assess appropriateness in partner selection.

After setting about to establish our group(s) homeostasis, that is to say, systemic maintenance as European peoples, ranking perhaps only second in priority, but what will inevitably prove to be integral to border and boundary maintenance, will be a realistic negotiation of the issue of sex - part of which will account not just for its brute factual nature and sufficient freedom of more experimental expression, but that we as individuals and as a group require provision, a respected option for our human capacity of more careful recourse and accountability - viz., to justice to our genetic and human ecological capital not only in the broad scope of our national citizenship; but moreover, in option to treat sex and monogamy as sacred, recognized, institutionalized and normalized by society as a significant option, to provide for an even more careful selective process for those who wish; corresponding with the important transcendence of the episodic and momentary evaluation - that can fall down to superficial evaluative criteria resulting from a boundless, liberal free for all; corresponding typically with a scientistic take on sex, naturalistic fallacy; e.g., that it is nothing more than a normal bodily function; the kind of take on sex that can be liberating from insanely restrictive traditions and taboos; but all too prone to be overdone in the wake of Freud’s, the Frankfurt school, notably Marcuse’s project of unleashing “eros’ in polymorphous perversion”; and finally, within the disorder of modernity, of which the Frankfurt school was instrumental - to transcend a liberalism that would flout and even prohibit our human ecological border and bounds control.

Part 2

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Specificatory Structures (are topoi to be shaped and crafted as collaborative, working hypotheses in praxis, finally leading to operational verifiabilty) as opposed to a universal model of “the mind” proposed to function like a car engine (talk about a “clunky idea” or not).

I was about to put up a video by The Golden One in which he expresses gratitude to the Dalai Lama for voicing his authoritative support of European ethnonationalims - “Europe belongs to the European peoples and immigrants should return and rebuild their countries.”

But then I hear him saying that “the Dalai Lama is a spiritual man and is not beholden to ‘social rules” which our elite try to brow beat us with….I realize they’re at it again, that I cannot just suck it up in sympathy for the bad Swedish election; as I did in posting his last video, in which The Golden One calls the enemies “leftists.” There are still retarded people playing opposite day with me behind the scenes -  encouraging misconceptions like “social rules” are Not somehow also a neutral analytic device (which of course they are) but singularly a tool of coercion for our enemies; whereas a rigorous adherence to “nature” without all that “sociology, communicolgical, White post modern stuff” will inevitably ensure our “rights” and “ethnonationalism.”

This is completely retarded and backwards. Nature doesn’t give us our rights, nature doesn’t give a shit about our rights and our ehtnonationalisms. We have rights because we are part of a community of people with relative group interests - in best unit, a union of discrete European ethnonations, in which we create and negotiate rights by consensus, not foolishly believing that we discover them in objective detachment.

As I have said before, The White Post Modern Project is a necessity in response to the ravages of Modernity and the inflexibility of Reactionary Traditionalism. ...and it (White Post Modernity) is particularly a necessity to hold up to the destruction of ethnonationalism that post modern conception is supposed to defend against, but rather destroys in YKW misrepresentation of the notions they’ve promoted as “post modernity.”

The project, including Heidegger’s, is not to make humans and society function like automatons, like a car engine, on an engineering and physics model - not in that model of “theoria” as Aristotle calls it, but to take our concerns even for the hard sciences, but especially for the social sciences into the realm of praxis - again, as Aristotle calls it - the social realm of people, where they have some agency, and are therefore not totally predictable; where we are biological creatures and mammals, evolved to care about important relationships to our survival and in optimal, not maximal levels of need satisfaction; where we are biological creatures and our actions have reflexive effects that cause changes in course in ourselves and others; where, as second order cybernetic creatures we can learn to learn. The project, including Heidegger’s (where on target and not too individualistic in his focus), The White Post Modern Project, is to take our thinking into praxis to correct the Cartesian detached and lineal, non-interactive notion of necessity - imperviously abetting, as it does, the phony and crooked disease of quantification to the point of false comparison, toxicity and runaway; typically by means of the Charmed Loop of Didactic Incitement.

To correct the Cartesian error of modernity, we need Not a “model of the mind” as tightly connected as a Porsche car engine to the exclusion of all else (to defend ourselves against all that Jewish social stuff) ...no, what we need is a better understanding of the utility and integrity of Specificatory Structures to negotiate the participatory reality of Praxis. Specificatory Structures are basically partly or nearly finished working hypotheses as it were, that allow interlocutors to engage, shape, craft, correct and refine these hypotheses.

Remember, the ultimate aim of pragmatic philosophy is the rigor of operational verifiability. So, those with a penchant for engineering and scientific rigor should be satisfied; while being helped to Not promote the scientism and epistemic blunder of applying physics models (theoria) to creatura and social group concerns (praxis).

Nor does social constructionism (proper) and hermeneutics deny science, biological realty or race; it enhances and complements scientific inquiry, it does not discourage science: it may criticize bad science (“we are all Africans under the skin”) and bad applications of science - physics and brute animal models to humans and our world of praxis (“its all about competition, survival of the fittest, might makes right and nothing more”) - but it is not anti-science.

If GW or somebody comes up with specs, which generally track “the transit” of English and European (natural) social systems, well and good. What hermeneutics proper would do is not deny it, but refer back to it as need be in the course of operational verification.

What I am saying is true, of radical and deep priority for our European interests; but “opposite day” is still being played with me.

I will speculate as to why:

First is obvious - YKW know what I am saying is true, want to discourage it and direct Whites to join them as right wing reactionaries.

The second is right wingers - people who are lucky enough to be in position to take care of themselves, don’t feel need to care about the group as a whole - they sell our groups out.

There is a third and fourth category at work, also right wing reactionary. The Jesus freak contingent I’ve said enough about - if people can’t see the plain fact that Christianity is a Jewish trick, then how much time are you supposed to waste on them? Rather you have to defend against the worm they’d insist upon introducing. But among right wing reactionaries that are a problem for me are STEM people who are not penetrating enough philosophically to get beyond their STEM predilections - which, again, would have them perpetrate the epistemic blunder of applying theoria to praxis - which, rather, requires phronesis (practical judgement of the kind that the topoi of specificatory structures would guide). By contrast, the whole “Dark Enlightenment” crap is a psy-op set up by our (((enemies))) and advanced by operatives like Brett Stevens in order to misdirect and (((boondoggle))) STEM types.

These types are not only prone to this type of epistemic blunder, but have some enhanced confirmation bias as the harder matters that they’ve tended to look into are more stable and veifiable than the social world where Jewish rhetoric has wreaked havoc. Thus, their Cartesian anxiety is calmed somewhat by their concrete successes in engineering and business in boom times; say, during the Reagan/Thatcher objectivist sell-out years, in their reactionary quest for “foundations” in nature beyond human tampering.

Moreover, these sorts have had a big leg up in advancing the epistemic blunder in their predilection when coming into the Internet age - for obvious reasons - computer technology is a STEM field mostly about the tight, non-human, electric/mechanical connections of theoria. While those more sympathetic to a White take on social, communicological, post modern, hermeneutic resource have been late bringing it to the table.

All the while the YKW have been doing their number, taking the best ideas for social advocacy for themselves then distorting them, abusing them and weaponizing them against Whites - to where Whites react and play opposite day with me, as if I am the bad guy simply for using our words, terms and concepts properly in our interests; Whites have such heavy reactions to the negative, red cape associations they feel from these words that they react against the abused words and concepts; and in so doing rebel against their own interests, in what one cannot help but believe is a (((deliberate strategy.)))

“We can’t defend ‘racism’, people wouldn’t understand (that the term is fundamentally about social classification and ethnocentrism), so we have to argue against it (and weaken the call of social classification and ethnocentrism).” “We must be against Multiculturalism (and for global monoculturalism)”  ....“we must be against the Diversity industry (and for racial integration through Abrahamic/Noahide law, or ‘universal natural law’).”

“I only trust my own mind” ...“we need a science of the mind” ...well go ahead… maybe that is a good perspective for holding fast to inquiries into emergentism. I’m not stopping you, but we also need, need even more inquiries from the communications perspective - taking interaction as the unit of analysis, claiming the same turf as other disciplines when taking-on investigations: whether the group (sociology - most relevant, because races are groups); philosophy (inquiries into how to live and think about life); or biology and interacting ecosystems ...and alas, even psychology.

And so we’ve had a problem, as manifest acutely on Majorityrights, where the STEM people clamored here early. The site’s discourse model has been strictly Modernist - a free speech free-for-all with the errant notion that if you just keep allowing issues to be buffeted from all angles, eventually the foundational truth would be born again hard from this torturous alchemy.

Of course, that’s not what happens. Modernity is an insatiable charmed loop that has run rough shod over even our most precious resources, putting them at needless risk in the sheer objectivism of scentistic experimentalism; if something is not “new” it no longer merits reverence for the modernist thinker.

...and in come the trolls, the Jews, and Jew tools, like Haller and Thorn, whose backers know this and took advantage to sew misdirection in MR’s threads under the guise of “free speech” and inquiry into discovery of “the truth.”

The obnoxous “Uh”, who also displayed affinity, argued for the inclusion of the YKW and clearly does not take these matters of White advocacy most seriously, but wants a place to vent his spleen against those who had the nerve to go to college, so he can show how ‘smart’ he is… the fetish of MR in the modernist times has been ‘the one line zinger”, as Uh was so fond of…  Soren et. al are other STEM people into that as well…

Sublime engineering is the model…there is just that one little precise thing, said in perfect rigor which will either bring the whole edifice down or make it hum like the best car engine ever ...the streak of incisive brilliance like a sheen, gleaming like a “classic sparkle.”

... claims I ruined all this fun for him ....

But it stems rather from a misunderstanding of the Specificatory Structure and its aim - its aim is to provide social topoi for people to participate, shape, craft and refine ...indeed, in rigor, as required in the post modern circumstance, to reach Operational Verifiability - that is the end point of the process of pragmatic inquiry - so the STEM-heads should not object and are only displaying just how reactionary (or dishonest) they are when they object to the terms and concepts that I set out.

Brilliant though he is, indispensable ideas though he’s contributed, even Bowery was bewilderingly reactionary in this regard, acting like I was attacking science when I criticized the bad science and misapplication of science that is scientism. ...or that I was besmirching science when I set out the place and general errors of the empirical philosophers, Locke, Berkeley and Hume (I presumed that everyone knows that you are talking about them when criticizing “empirical philosophy”) in historical context of epochal bias. I knew we were in trouble when Bowery simply ignored what I said, angrily tried to prohibit me from criticizing Modernity, Cartesianism (the quest to separate mind from interaction, viz. interactive stasis, outer systemic homeostasis) and proposed to “reboot the enlightenment.”

But the fact is that we have to move beyond modernity to White Post Modernity if we are to save ourselves and not be a part of human ecological destruction.

It is for this reason that I will introduce an update - not removing the present “About” information for Majorityrights - but add the Post Modern fact that “Hello’, we have the Internet now,” you can interact and help to shape and craft our necessary knowledge. We are no longer beholden to the transmissions model of communication, in which we sat in front of televisions, or teachers, or preachers and were to receive the information as pure, sacrosanct, passive, no need for our input and correction….

What you are presented with at Majorityrights are specificatory structures - hypotheses well enough considered, with a likely trajectory to protect our interests as discreet European peoples; but we can always use help from honest people of good will, to shape, craft and verify our inquiries where not proposing inquiries anew.

Articles are not put up as if by Moses presenting the ten commandments; nor presented as if the author thinks, in hubris, that these are immutable, always perfect ideas and objects; as if we think this is something like a sublime car engine, when it really isn’t, and what is necessary is for you to humble us, mock, in ad hominum attack. No. These are specificatory structures presented with a good deal more humility and social respect - your interaction, your help in participating in the generation of knowledge production is most appreciated.

There is also a fifth unfortunate fact that we are up against a huge Irish/German demographic in America which, for reasons I’ve described, are prone to take the disposition that Hitler was simply right and needs to be redeemed - and there are White advocates of bad character, like David Duke, who will pander to that.

Because we are White Post Modern now, certain inquires are recognized as a distraction at best and all too often pernicious misdirection: Jewish participation; Christianity; Nazi redemption; obviously nutty conspiracy theories; and when we have time to explain with subtlety, scientism and other errors held over from the modernist apex.

And if someone, doesn’t like it - “wha! wha! I want ‘my’ Majoritrights back! - I want Jesus! I want Hitler! I want to kiss the ass of rigid Nordicism as opposed to ethnonationalism (which, among other European kinds, defends Nordics as such)! I want to trade ‘clever’ one line zingers with Uh!” - he can go grease up and get another tattoo on his neck.

White Ethnonational Left defined by our interests in distinction from liberal internationalism, Parts 1-14

           

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(((Luke Ford))) interviews Greg Cochran, who, among other genetic history, goes into interesting hypotheses about the origin of the Ashkenazi - some 900 years ago (only) a Jew wandering through northern Italy had a child with an Italian woman (Ashkenazi DNA is primarily European on the mtDNA side) and his descendants subsequently accumulated into a community in the Rhineland - that community was the origin of the Ashkenazi.

(((James Miller))), hosting a podcast called “The Future Strategist”, interviews Cochran largely on the matter of European pre-history, markedly about the Aryans.

This amounts to reasonable hypotheses inferring the otherwise obscure and obscured history of the White/European race using the latest findings in genetic research.

   

           

 

I wrote this article and cultivated it around 1993. Although I was generally aware that there were large conflicts of interests between White men and the YKW, that issue was impossible to address in the grad-school context I was engaged in - not all but some of my professors were Jewish and all of them were liberal and would have opposed broaching the JQ. In fact, race was nearly impossible. In fact advocating White men against feminism was almost impossible. Nevertheless, having to focus here on the history, implications and fallout of Western philosophy as it bears upon individuality, the maintenance of our European Cultural Patterns, Moral Order and Gender Relations allows for an examination of our part as Europeans in our plight - our blind spots and susceptibilities to the exploitation of other groups - including and especially YKW. As such, it remains completely valid and relevant, I am proud to say.

I was told by my professor that this held together as a “Thesis” for me to enter the PhD program. At the time, I have reason to believe that it was shown to then Vice President Al Gore, though it was presented to him wrongly or came across wrongly to him, so he couldn’t absorb its significance in cursory glance. That’s an interesting story, as are the episodes that led to me not being able to follow through with a graduate career, operating on this thesis and related issues…

Introduction:

As this article examines processes actively constructing Modern and Neo Traditional Cultural Patterns of gender, it does not simply reinterpret their Stories Told but puts them at risk. With apologetic reticence if the reader would like to reconstruct Stories Told, for example, that male persons simply possess and act out from an innate constitution, say the larger hypo- thalamus and testosterone surges, directed toward derivative cultural patterns, such as religious repression or sexploit- ation, which have nothing to do with Stories Lived in interpersonal communication with female persons, read no further.

While this article’s rendering of Cultural gender Patterns may appear in cursory inspection to model Traditional Stories Told of causal necessity, the premise here is that these are Social Constructions. Though not as easily transformed by the agency of person positions as are Altercast moments, Episodes, Autobiographies, or second person Relationships, with due respect for the profundity of their various features, these Cultural Patterns may be responsibly changed as well {1}.

The following thesis cannot be enunciated in proper manner without its purveyors being ostracized by ordinary language philosophers - “Reflexive what? contextual force? What? I just want the straight facts!” This treatise uses Coordinated Management of Meaning Theory. Readers unfamiliar with the theory are referred to the addendum where a synopsis is provided to clarify essentials of the theory and its terminological usage.

Thesis: The Taken For Granted Depth Grammar of both Cartesian Modernistic Individuation and Neo Traditional Gender Differentiation is Traditional Ionic Teleology. Within this Ionic tradition, a telos of gender differentiation was Taken For Granted (TFG) as its inference was made apparent by Charmed Loops to two separate gender positions of agentive flex-abilities which co-evolved through practical activity. This TFG teleology of two positions of wider agentive flexabilities, viz., of Prefigurative Contextual force over Reflexive Effect of Practical force as bequeathed to females (e.g., “female morality”, Gilligan, 1982, more positive as its basic flex-abilities for agency are more readily satisfied), Separated from Implicative forces Reflexively Needing Prefigurative force as bequeathed to males (e.g., “male morality”, Kant, 1785, and “sociopathology”), contextualizes a Strange Loop; i.e., incommensurate gender agendas of Cartesian modernistic individuation reflexively recontexting the “need” for neo traditional gender differentiation and vis a versa.

...

This was really one of the most essential, original theses of mine even at the time, and it probably should have been mentioned more straight forwardly like this at the time as thesis number two; as it is housed within the first:

2018 update: Thesis - Cartesian Individuation of Self Actualization has Implicative Force (an upward impact, Reflexively Effecting, rupturing Cultural Patterns) to rupture Western group Social Classificatory Homeostasis which causes the “One Up”, Addressive Position of (White/Western) Females to Re-Emerge with Increased Significance - Several Charmed Loops (given the human perceptual need to classify - women, fire and other dangerous things - in order to make coherent sense despite their Cartesian prohibition and rupture, gender becomes the default classification where other group classifications are prohibited, therefore female becomes more salient a difference and they are pandered to from more directions; they become more motivated; more confident (sometimes overly, and prone to cursory pejorative conclusions), articulate and powerfully positioned gate-keepers; they are incentivized to maintain that, while their base female inclination to incite genetic competition (E.O. Wilson) is pandered to - also rupturing social group patterns/coherence - there are loops that come into play with the high contrast tropism of White females and the atavism of blacks in this disorder as well) which keep that position and its liberalizing trajectory in place, abetting Systemic Runaway - i.e., this keeps a modernist loop in place, rupturing would be maintenance of European peoples and other traditional societies..

The cure to these pernicious loops and their runaway is recognition of key aspects [topoi] of necessity, use and enjoyment in a revised social paradigm of optimized negotiation and management of socialization, being, selfhood and self actualization; with that, recognizing moderating options for neo traditional and modern trajectories of both genders; finally, the homeostatic stabilizing of the social system’s human ecological bounds.

[2018 update: I had articulated this thoroughly at the time, but it wasn’t forefronted in this 1993 version that I’m working from): Male Self Actualization, achievement, power, in position is sometimes and in part a result of Freudean/Nietszchean privation and deprivation of basic levels of Maslow’s heirarchy and not only the result of fulfillment of basic levels - as feminists have been saying - and thus some will be punished for achieving despite privation, for their “oppressive advantage!”

Conversely, females will be better positioned to advocate for their interests in achievement and influence because their basic levels are more readily satisfied.

The YKW in particular will pander to the female position, saying that women are “oppressed across the board (ignoring basic need fulfillment) while also pandering to the propensity to incite the continued deprivation of basic male flex-abilities - being “a baby”, “not a man”, “get on with your life”, etc.

On the other hand, the propensity of the sheer liberal and liberation paradigm will put some females into power, and gate keeping positions, where they are too liberal of boundaries as their basic needs have been fulfilled a bit too easily, overprotected.

And males will be more insane, aggressive, overcompensating and violating of other’s borders, having been deprived and driven as such].

Partition: 

Part One - “Theory”

Section A. Correlates CMM actional terms to ordinary language (cultural terms) of agency in order to make CMM terminology and its communication perspective on the cultural gender separation of agency more intelligible; this also serves to deconstruct and transform the cultural terms into CMM’s alternative language game of Optimal Competence.

Section B. Is a hermeneutic of five cultural patterns obstructing Optimal Competence:

1. A Charmed Loop of Gender Differentiation inferred as a Telos

2. The Charmed Loop of Didactic Incitement which reconstructs these two positions to hyperbole (as opposed to their being delimited to reconstruct homeostatic Cultural Pattern - this parenthetic phrase added 2018)

3. The Cartesian Technology of Individuation (exacerbates the rupture of social Cultural delimited Pattern - this parenthetic phrase added 2018)

4. Incommensurate Gender Agendas of Individuation (also exacerbates in same way)

5. A Strange Loop of Individuation and Gender Differentiation (reconstructs the runaway)

Part Two - “Practical”

Section A. Diagrams a modernist male and female in episode B. Conclusion C. Recommendations

“Theory”

Section One: Hermeneutic Corollaries to the Ordinary Language of Agency

To begin with, this article takes CMM and CMM compatible theoretic terminology and establishes corollaries to an ordinary language of Maslow’s “hierarchy of motives” as comprised by constituents of four cultural terms: Socialization, Being, Selfhood/Autobiography and Self Actualization.

—-
2018: This article takes CMM and CMM compatible theoretic terminology and establishes corollaries to ordinary language of Maslow’s “hierarchy of motives” as comprised by constituents of four cultural terms: Socialization, Being (corresponding with Midtdasein/Dasein), Selfhood/Autobiography (corresponding with routine, ritual and sacrament) and Self Actualization.
——

“Theory”

Section One: Hermeneutic Corollaries to the Ordinary Language of Agency

To begin with, this article takes CMM and CMM compatible theoretic terminology and establishes corollaries to an ordinary language of Maslow’s “hierarchy of motives” as comprised by constituents of four cultural terms: Socialization, Being (corresponding with Midtdasein/Dasein), Selfhood/Autobiography (corresponding with routine, ritual and sacrament) and Self Actualization. This new way of looking at the human potential grammar of motives is provided for the symbiotic purpose of 1. Making everyday workings of the Strange Loop, its Charmed Loop context, and every workings of CMM terms, primarily, Contextual, Prefigurative, Practical and Implicative Logical Forces, more intelligible in ordinary language, and 2. Deconstructing the snares of these static monadic cultural terms and their human potential grammar of motives; derived of teleology, transformed and exacerbated through “Enlightenment” texts, the incorporative prohibitions of these speech genres have much to do with the maintenance of the Strange and Charmed Loops. In moving these ordinary terms and the hierarchy of motives into actional corollaries, we seek to deconstruct and transform them into a language game {2} of four constituents to the individual agency of Optimal Competence.

Thus, Socialization, Being, Selfhood, and Self Actualization, in a Hierarchy of Motives/Needs {3} are obviously Not proposed as universals, as “real” dichotomies, nor are they meant to do interpretive justice to Maslow. They are appropriated first, because they well represent epochal language games of a useful hermeneutic point of departure - the Vietnam crisis as it evinced equiprimordially emergent facets of a paradox of gender differentiation/individuation. Inasmuch, they are verifiable to demonstrate ordinary workings of Enlightenment texts as their Reflexive Effects pertain to gender in Stories Lived. This connects directly to a second, and more important point. As there is no way to discern and reconstruct a pattern without difference, these terms are appropriated for their cultural significance, as they provide a customary “way of talking”, a context so that people know what we are talking about when we “Differance” from habitual usage (“Differance” is Derrida’s deconstructionist metaphor for a contrast internally related to its context). They provide embedded textual backgrounds from which Social Constructionist Differences of this article are made. That is, the human potential narrative of these four cultural terms in a hierarchy toward “Self Actualization” is taken as it exemplifies the socially detached, mechanistic, and causal notions of necessity germane to ethnocentric Cartesian texts, their obliviousness to the constructed reality of social rules’ crowning achievement, to be thoroughly deconstructed, while certain of its strands reconstructed through re-interpretation of any usefulness they may have in interactive practice.

Against the linearity of these texts, we consider Agency possible because persons are variably entailed in and comprised of mutable and open-ended logics of meaning and action - paradoxically, pre-existent logics are funded by the affordance of interactivity to propel agentive constraint. And we define Agency as the Altercast Legitimation of flex-ability to afford and constrain, sometimes in bundles, tfg’s in using the inevitability of interaction to investigate variable entailings.

However comparable to “The Hierarchy of Motives” metaphor then, the theoretic backing of what follows does not entail a fixed progressive order, but is differanced instead to a notion of all pervasive “rule-abilities.” {4} Though not affixing an order, internal relation of rules by their “rule-ness”, or their common nature as rules, always provide rule-abilities to order and make sense of events. These rule-abilities provide logics of meaning and action (or “grammars”) affording and constraining “flex-abilities” {5} for Agency - with immanent or “horizontal” rules of Agency normally Constituting flex-abilities for heirarchical Regulation of Agency. These are kinds of agency socially constructed and potentially changeable from moment to moment largely contingent upon what can be Taken For Granted through willing suspension of Belief or Disbelief. The horizontal (Constitutive) partition is here used similarly as Linda Harris’s model (14 p. 197 - 209) of Enmeshment Competence [Shotter would describe this as acting into the shaping and crafting of specificatory structures (our profferings in any interaction are only ever partly finished, and thus are available for farther specification - specificicty; in fact, we may here farther specify the term to “specificatory language games”, from which, enmeshment competence also entails the flex-ability to act out of)]. The Hierarchical (Regulative) partition is here used similarly as Koestler’s (40) citation of the two leveled “self assertion vs. self transcendence” [Harre would describe this as TFG appropriation of open-ended hierarchies of interpersonal dialogues for intrapersonal use] (these “horizontal/ lateral notions are heuristics - not literally separable, but connected and created by “rule-abilities”).

Indeed, the reader should not want, in first reading, to enmesh too deeply in the perfunctory deconstruction/ re-construction of the four cultural terms (on the next page and a half) set out prior to any discussion of gender per se, as they encompass specificatory differancing in order to prevent their being used malapropriatiatively in the application which follows. This is a hermeneutic preparation so that everyday workings of embedded enlightenment text’s Reflexive Effects on gender, i.e., a narrative of equiprimoridally emergent “sides” of paradoxic agentive quests of gender differentiation and individuation, may be set, as it occurs, within a new language game comparable but differanced from Maslow’s hierarchy of motives metaphor, both in a more ordinary sense of the implications of its four corollary rubrics [Socialization, Being, Selfhood, Self Actualization - cultural terms corresponding with the static monadic tradition of teleology (see footnote #3 for elaboration) and farther differanced in a more rigorously theoretical sense [corollary content under those ordinary cultural rubrics culminate and are encompassed in Optima - theoretic moves corresponding with actional/agentive criteria].

Provisionally, Socialization and Being foster immanent agentive competence through action into (and out of) altercasting of specificatory langauge games conjointly constructed and coordinated from internal relation of mutable, open ended social criteria tfg of depth grammar. Basic levels typically Constitute and facilitate flex-abilities for Selfhood and Actualization’s more situation reflexive agentive competence in Regulating coordination of open ended tfg hierarchical grammars.

Stories of Socialization and Being Constitute Flex-ability for Agency by Conjoint Construction Acting into (and out of) Immanently Mutable and Open Ended Criteria Coordinated of Taken For Granted Depth Grammars.

1 SOCIALIZATION: Liken enmeshment in Stories Told of Socialization (or Self Transcendence) to Praxis. At birth, as Rom Harre says, a “person position” enters into “the one a-priori context, molecules and persons in conversation - practically speaking, persons in relation to one another”; and beginning with mutually acted into Altercasting of parents and child is the socialization of agency. The awkward metaphor of “Position” is used to counteract Locke’s equalitarian idea of “perceptual neutrality”, situating persons in process and perspective, as opposed to rendering them equally valid judges of sensibilities irrespective of the quality of their involvement in discursive structures (e.g., the dubious, “even as a small child, I knew the evils of…etc.”). Stories Told of Socialization, then, is a notion of 1rst - 3rd person “Moral Orders”, in which Person Positions occupy differing privileged vantages having acted into Regulative positions through mediation of langauge’s consensuality and open-endedness in application to experience.

Doesn’t begin with first to second person interaction?

In this ecological view of socialization, the virtues of qualitatively patterned disbursement of differing flex-abilities are honored as being necessarily opposed to a single egalitarian standard. These Stories Told are socially constructed by corprisocial acting into and out of Stories Lived in Altercastings (joint 1rst - 2nd person interaction) of immanently mutable tfg coordinations of embedded depth grammatical rules. The jointly negotiated rules Constitute (determine how activities count) and Regulate Rights of Display (or not) agentive abilities in skilled performance of criteria accounted by consensus as [Legitimate, Obligatory, or Uncertain, and not Prohibited by a culture’s deontical requirements (with Uncertainty, these comprise four Deontic Operative Topoi “universal to all cultures” - V.C.]. Formally stated, Socialization is “Social Competence”; in Actional function, socialization of agency is expressed Cultural Pattern [CP] as Constitutive Rule [CR] of Contextual force over [Autobiography].

Being & Selfhood (or Self Assertion) are taken as two cultural terms corollary to ordinary usage of basic satisfctions on the Maslowian “Motivation Mierarchy.” Corresponding and differancing from these cultural terms in CMM actional terminology are basic flex-abilities for agency in Stories Lived - agentive rules for personal assertion of contextual force of reflexive effect of Autobiography.

Being’s Agentive rules in Stories Lived are Constructed through the Conjoint Action into and out of Immanently Mutable Criteria Coordinated of Taken For Granted Depth Grammars.

2 BEING: Liken Enmeshment in Stories Lived through Being to Poesis. The Practice of Being constitutes an etiological organic tie to Harris’s model (10 p. 185 - 224). Being is socially constructed, continually corrigible, thus Socially Accountable. Being is not an etymological telos laid bare and maintained resolute. Nevertheless, after Narrative Postures of organic regulation are “calibrated”, the notion of Being is one of normally having the flex-ability to “feedback” on these patterned Stories Lived and to have them left alone. We cannot continually investigate everything but must be able to rest content Taking certain things For Granted as aesthetic technique facilitating experience.

Aesthetic Technique facilitating experience would include rationality (making ratios as opposed to universals) and “understanding” - only, beyond understanding, which tends only to move away from discomfort, aesthetics qualitatively include an optimal amount of pleasure and pain, balancing between its thresholds in practical, non-cognitive judgment (as in A’s refinement of Epicurianism).

Social Construction of Being - Where significant others Altercast from Stories Told Specificatory Language Games with sufficient Alternative Range of Functional Autonomy (ARF) - viz., temporal latitude of sufficient margin for error, time unconscientousness, personal (and momentary) idiosyncrasy, reticence with regard to practices/flex-abilities, and reservation of exclusionary rights of equal justice, then one’s Lived Story is afforded the ameliorative flex-ability to Constitute depth grammatical Rules of narrative constraint from which to take for granted the sequential meanderings of the CR’s optimal propriotorial, intrapersonal, and interpersonal flex-abilities. As these CR’s constrain the pejorative altercastings of non-negotiable accountability and afford “Right to Not Display”, their instantiated privacy Legitimates Regulative Rules of Release from from contexts where discrimination is ineffectual or release from a given pejorative story. The technique of these Regulative Rules may be used to afford and especially to Constrain Reflexive Effects of over-extension or impingement as they reconstruct Constitutive rules of Optimal flex-abilities. The formal statement of Being is Prefigurative Enmeshment Competence. The Actional function of Being is a ratio [CR] Prefigurative over Reflexive Effect of Contextual Biographical force. In this function as Altercast Biography, the Regulative Ability to Release (or stop short or move past) may make tacit use of pronominal directive; this first Agentive move in Constituting the Self Assertion of Personal Being is precursive to -

3 SELFHOOD: Liken Enmeshment in Stories Lived through Selfhood to Phronesis. Where flex-abilities of Being are not at risk (pejoratively altercast and exploited) if Constituted language games are deviated from, but its TFG’s are, in fact, Legitimated with wider ARF (Alternative Range of Functional Autonomy), incentive of agency is ameliorated, though Right of Display, to Go Into and purposefully reconstruct Autobiographically Asserted, thus Accountable Criteria (Harre 29/40 depending on bibliography), from Stories Lived in Public. The formal statement of Selfhood is Valence Competence; its Actional form is a ratio: [RR] Reflexive Effect of Contextual Autobiographical force over Prefigurative and Practical Autob. force; this in/out skill (affording the necessary being and constraining narrative continuity) prototypes deliberately abstractive “step” functions (like “deutero learning”); in addition to qualitative contiguity of poesis’ sequential meanderings, the distinguishing Agentive move of Selfhood is a “leaping” or a “jumping” character of phronesis’ practical judgment in everyday concerns. Or W (51b or 66c depending on bibl.) might characterize the experience not as a leaping, but more of a “moving into activity”, whereupon engagement in use situates episode. “Oh, now I know what to do, now I can go on.” These abstractive semiotic language games are facilitated by tfg open ended social criteria of Stories Told; e.g., deontological symbolism, words/grammars, semiotics of “emotion” {6}.

Stories of Self Actualization Regulative Agency by the Conjointly Constructed Acting into and out of Open Ended Hierarchies Coordinated of Taken for Granted Grammars (differancing from regulated constraint)

4 SELF ACTUALIZATION: Liken Enmeshment in Stories Told of Self Actualization to Theoria (“self actualization, the other facet of what we are calling Self Transcendence, is here used similarly as Maslow would use “The Esteem Needs”): Where the person is Altercast ameliorative right to display (or not) cultivated agentive flex-abilities of protracted ARF, using open ended hierarchization in the form of highly specialized, abstractive, or esoteric language games, and/or where Lived Cultural Patterns and Stories Told can be Elaborated and Transformed by individual agency (Differancing from Regulated Constraint), “upper parts” of the “motivational hierarchy” [agency hierarchy] are “reached.” The formal statement of Self Actualization is “Creative Competence”; its Actional expression is [RR] Reflexive Effect of Implicative Autob. force (it remains mutably context dependent).

This cultural terminology of Socialization, Being, and Selfhood toward Self Actualization is hereafter taken to signify directions (Constitutive and Regulative Rules) of logical forces heuristic to the problematic intersection of gender differentiation/ individuation. As the reflexive effect of Modernity’s valuation of Implicative force, i.e., “Actualization’s” ability to change Cultural Patterns, increases the unbeknownst but necessary mutability of whatever relative stability of deontical order traditional teleology might achieve, there is no Cultural Pattern in which to practice the Satisfactory Competence of taking for granted enmeshment in one of these four facets on a regular basis (14 or 10 p. 204-205) (7). It is necessary to play a new language game.

OPTIMAL COMPETENCE

Optimal Competence has/uses Functional Autonomy to use/afford all four of these Agentive Flex-abilities:

Socialization, Being, Selfhood and Self Actualization are thus used as four inseparably necessary agentive flex-abilities for Optimal Competence in Modern Society. With Modernity’s disorder, one must be “flex-able” to use these four aspects (perhaps with qualitative differances on Momentary, Episodic, Relational, Cultural Pattern or Autobiographical levels), and not be stuck fixedly overcompensating or reversing one of these two facets, if one, as practitioner, is to be Optimally Competent. Optimal Competence - the flex-ability to Constitute and Regulate Social Competence, Enmeshment Competence, Valence Competence, Creative Competence and Functional Autonomy (choosing to fit in or not) - by its conscientious participation in “Being/Selfhood and Socialization”, is distinguished from mere Self Actualization. Even so, just as individuals can be Minimally Competent, so too can social systems be. In those systems where Optimal Competence is Blocked, Optimally Competent individuals may strongly favor one facet. A critical point distinguishing it from Minimal Competence, which does not afford flex-ability to reconstruct given criteria, is Functional Autonomy. Optimal Competence can choose to not fit in a criteria even though it, Optimal Competence, does afford the flex-ability to participate. On the other hand, Optimal Competence, as it is not Obligated to be different (not obligated by the modernist paradox, “be different so you can fit in”), need not succumb to Modernistic “pangs of self loathing” for the appearance of conformity (including to one’s self interest), but can choose to participate in social criteria despite the fact that the criteria may not be new. If, e.g., the criteria is “the ability to judge the value of exchange”, then Optimal Competence, unlike Minimal Competence, and beyond Satisfactory Competence (which can only reconstruct stable criteria), can choose to exchange less or more than conventional requirements of exchange, despite the ability to judge an even exchange. Moreover, beyond the alienation of modernism, it can choose to make an even exchange though that may not appear novel (though it may appear conformist) (10 or 14 ibid.).

Section Two: Obstacles to The Flex-abilities of Optimal Competence -

A Hermeneutic of Gender Differentiation & Individuation

Where many acts lead to equifinal ends Pearce and Cronen’s first hypothesis is for a Charmed Loop. Therefore, it is hypothesized that Charmed Loops (viz. of sex and the division of labor) of Gender Differentiation became inferred as a telos. This telos, separating agentive flex-abilities, presents the first obstacle to Optimal Competence and the central context for the ensuing four hypotheses of obstacles.

THE CONTEXT OF TELEOLOGY

1 TELEOLOGICAL GENDER DIFFERENTIATION: Prohibits necessary flex-abilities; viz., separation of gender agency prohibits Optimal Competence by the very concept of teleology’s formal separations.

The Practical Division of Agency Constructs Separate Gender Positions of Advantageous Flex-ability:

It would make sense that in negotiation through practical activity of the pre-agrarian world, a gender role division was inferred of parturition divisions of agency and taken for granted as a Reflexive Need (read “Need” as rules based praxis!). Females were Legitimated in Taking For Granted Reflexive Effect of Contextual Force over Regulative Rules (because males evolved physically stronger and free to fight, while females were more vulnerable and ‘eggs are precious’, females were afforded the social taken for granted that their Prefigurative disengagement (disenmeshement) from competition was legitimate and that breaking the rule of this legitimacy was prohibited) in exchange for elevated, less brutal competition among males (Bowery’s thing about civilizational deal for boarders being taken care of in exchange fore less brutal male comp for females within); while males, because they were less vulnerable and encumbered, were obligated, thus (through “deprivation of feedback compulsion”) Reflexively Needed to prove (practices/flex-abilities) deservingess of Implicative Force on Constitutive Rules.

Display of successful consequents despite sacrifice on antecedent social levels (contextual force of reflexive effect) was institutionally compensated with Stories Told of Self Actualization [comprised through Stories Lived of both (Maslowian) differentiation of fulfillment and (Feudian) sublimation of deprivation]. This augmentation to the lack of competition from females in conjunction with deprivation compulsion (prohibiting basic flex-abilities) disproporionately represented males in acclivities of Implicative force of Autob. on Cultural Patterns reconstructing through momentarily Altercasts (“content”).

It also ostensibly Legitimated protecting the institution of Traditional Society’s Stories Told of male Actualization [Obligatory Reflexive Need of Implicative force] with Prohibitory moral orders of male Self Actualization [Obligatory Reflexive Need of Implicative force] with Prohibitory moral orders of ethnocentrism and supremacy (e.g., “god” as a punitive man; or “male morality”), and most radically, the Prohibitory (thus concomitantly Obligatory) moral order of Traditional ionic Teleology.

[CP] Traditional Teleology, The TFG Depth Grammar of Cartesianism (or “foundationalism”) & Gender Differentiation: Traditionalism is a way of life made coherent by story of permanence; takes for granted that the perfect form of any earthly object substands at its ends, inevitably to be uncovered if only one is reasonable enough to pursue understanding of those ends by continually putting at risk to dialectical critique any taken for granted custom and habit of tradition.

This Tradition Elaborated the gender division into Two Positions of Advantageous Flexibilities {8}:

A. A More Addressive Position - “The Female Position” of Flex-ability among basic human needs. The rules directed actively of the female’s being left alone, if not addressed, provides them with basic means of agency; this, the “Addressive” position, would be the position more often of females in the activities of everyday situations.

B. A More Hierarchizing Position - “The Male Position” of Flex-ability in quest of human achievement: Thereupon the rules directed activities of the female’s being left alone, if not addressed, facilitate, through altercasting of a more directive (as opposed to inquisitive) kind of address, hierarchical construction of male agency; this, the “Hierarchizing” position, would be the position more often of males in the activities of status situations.

{hermeneutic continues after discussion of hyperbolization through didactic inctitement and Cartesian technology}

2 THE CHARMED LOOP OF DIDACTIC INCITEMENT {9}:
  Obligates away from appealed for flex-abilities

Didactic Cruelty: A typical means of the Prohibition and Obligation which reconstruct these two gender positions would be didactic incitement. Because, though obligation and lack of altercast legitimacy, positive “motivation” (agency) is arrogated with the didactic cruelty of incitement, one must justify the instigator’s hypothesis for abuse, and can, in addition, issue forth their practices/ flex-abilities to the instigator. E.g., “the ignominious bullying of initiator in the context of Naven Ritual rites of passage produced harsh, overcompensating males” {4a}.

The Charmed Loop of Didactic Incitement:

[Note similar versions of this charmed loop that I’ve put on line at Majorityrights]
   
Didactic Incitement of positions of narrower flex-abilities, as it forces those positions to justify the instigation by marshaling their agency into the creation of a Charmed Loop of practices/flex-abilities a) appropriating b) instantiation c) protection, and d) hedging to the position of wider flex-abilities, constructs and equiprimoridal means to these multifinal ends for the equifinal position of wider flex-abilities (i.e., a typical means to several ends by unethical folks).

The address, strict first person accountability/second and third person absolution, in quality (inciting and didactic), may be so unequivocal that the addressee cannot tell whether they are acting as an agent, or whether they are acting in accordance of obligatory conformity or “obligatory rebellion” (“disobey me” paradox). Hence, the agency of the addressee positions of narrower flex-abilities, in sharing or expending, or in trying to avoid sharing or expending resources/practices, flex-abilities, is arrogated. As the obligations and prohibitions from from the positions of wider flex-abilities (ARF) make it impossible for lesser positions to take these important relationships for granted as background issues, their agency is regulated by an inescapable {10} field constituted through reflexive recontextings of figure/ground in the charmed loop of Didactic Incitement - viz. didactic incitement contexts reflexive need for Socialization [obligatory/not agentive], reconstructs reflexive need for Being [obligatory/not agentive], recontexts reflexive need for Selfhood [obligatory/not agentive], recontexts reflexive need for Self Actualization [obligatory/not agentive]. With the Agency of their taken for granted backgrounding arrogated, the narrow position is obligated to the inagency of a “please spontaneously care/ please spontaneously don’t care paradox.

A. “Please Spontaneously Care” - wanting spontaneous, ameliorative care - largely an unconscious, unarticulated, background wish (because if they don’t just do it, if you have to make them, then they don’t really care for your being, but what you do) - (modernist half - please care to participate in the coherence of change). In this instance agency of a person position of narrow flex-abilities is Prohibited and any agency from the person position of wider flex-abilities is Legitimated.

B. “Please Spontaneously Don’t Care” - wanting to be spontaneously left alone from pejorative care (neo-traditional half - please do not care so that I do not have to devote resources to protecting the coherence of permanence). In this instance, again, the agency of the person position of narrower flex-abilities is Prohibited and any agency from the person position of wider flex-abilities is Legitimated.

The person position of narrow flex-abilities is caught in a charmed loop wherein they must justify the abuse: no matter what they do, their agency is arrogated by the person position of wider flex-abilities.

Beside destroying themselves, a combination of the four options taken to an extreme, the narrow position might attempt the following in reaction to Didactic Incitement:

I. Do “nothing”, risk pejorative altercasting 2. Prove lack of agentive being/ justify non-accountability 3. Please spontaneously care to amelioratively altercast withdrawal/not pejoratively altercast withdrawal.

The narrower position right act into legitimation of the charmed loop of didactic incitement and risk instantiation of the pejorative altercasting by doing “nothing’ 1. in “doing nothing” the narrower position accepts the altercasting and in so doing proves their lack of agentive being/ which justifies the wider position’s non-accountable incitement (arrogates constitution and regulation of agentive being) 2. Their background hope [to TFG RC] read as follows: Please spontaneously care to amelioratively altercast my withdrawal/ to not pejoratively altercast my withdrawal. 3. in accepting the altercast primary injunction of agentive being [morality of rights], the narrow position may have to live through pejorative (perhaps tormenting) {11} language games for an indefinite period and legitimates farther abuse (wimp).*

* It is this option which produces the unwanted bodily reactions of incontinence (1b) and hysteria. For an obligatory withdrawal to such an extreme, the organic constitution and hermeneutic counteracts, betraying one’s integrity, perhaps to one’s own surprise and dismay.

*It is in fact this first option of withdrawal which produces the unwanted bodily reactions of incontinence (1b) and hysteria. For an obligatory withdrawal to such an extreme, the organic constitution counteracts, producing the unwanted bodily and hermeneutic reactions which might betray even one’s own self.

II. Risk resources/practices for understanding of a better altercast 2. Prove lack of agentive selfhood and socialization/ justify appropriation exploitation 3. Please spontaneously care to protect my practices/ do not care to appropriate and exploit them (to use them as I would not).

The narrower position might act into legitimation of the charmed loop of didactic incitement by risking resources to appropriation in an effort to make it understood that they should not be pejoratively altercast thus. 1. In divulging resources/practices, the narrow position proves lack of agentive selfhood and socialization/ justifies wide position’s appropriation and exploitation (arrogates constitution and regulation of agentive selfhood and socialization) 2. Their background hope [to TFG RC] reads as follows: Please spontaneously care to protect my practices as I would/do not care to use them as I would not. 3. In divulging resources/practices of agentive selfhood [morality of conative productivity] and in divulging resources/practices of agentive socialization [tribal/utilitarian morality] the narrower position may risk appropriation of resources before readied and without the sought for results - enjoyment of being, the practical uses of selfhood, the bartering of socialization and the distinguished recognition of self actualization. This strategy of acting-into the didactic incitement may construct the hideous experience of the narrower position issuing forth their best resources/practices to the person(s) treating them the worst (dupe).

III. Fight into altercast (with grudging, mechanistic compliance, or outright abuse in return) 2. Prove lack of agentive selfhood and socialization/ justify directive control 3. Please spontaneously care to direct me and my flex-abilities as I would like/do not care to direct me and my flex-abilities as I would not like.

The narrower position might act into legitimation of the charmed loop of didactic incitement by fighting into it. 1. Using reactive flex-ability to fight into it, the narrow position proves their agentive selfhood and socialization/ justifies the wide position’s directive control over the use of flex-abilities (arrogates constitution and regulation of agentive selfhood/ socialization) 2. Their background hope [to TFG RC] reads as follows: Please spontaneously care to direct me and my flex-abilities as I would like/do not care to direct me and my flex-abilities as I would not like 3. In having their flex-abilities directed to fight in, agency may not languish in specificatory language games naively shared or pejoratively altercast, but the narrow position reveals their hidden lack of innocence, i.e., the “hypocrisy” of self interest, and is thereby subject to pre-emption of agentive selfhood’s incentive [morality of conative productivity] to enter into a temporal story, or pre-emption of agentive socialization’s acceptance of a discursive structure [tribal/utilitarian morality] (e.g., through “forced identification”). Unlike the pre-emptive antagonism of the incited narrow position, the wide position has orientation to make sense of retaliatory antagonism. Beside dignifying the wider position with unmerited consideration, this strategy of acting into the didactic incitement risks having flexabilities maneuvered into extremely narrow ranges of functional autonomy, obligating vulgar pragmatism or criterial genericism to an extent which might leave the narrow position susceptible to blackmail [undermining Warrant (and the ability to object)] or exhaust and prohibit easy reconstruction of flex-abilities (pig).

IV. Transcend the altercast didactic incitement 2. Prove lack of agentive actualization/ justify didactic cruelty 3. Please spontaneously care to admit that this was not what I need/do not care that it was not so bad that I could not get over it.

The narrower position might act into legitimation of the charmed loop of didactic incitement by transcending it 1. In transcendence, the narrow position proves lack of agentive self actualization/ justifies the wider position’s use of didactic cruelty (arrogates constitution and regulation of agentive actualization) 2. Their background hope [to TFG RC] reads as follows: Please spontaneously care to admit that this was not what I needed/do not care that it was not so bad that I could not get over it. 3. If the narrower position transcends the context of didactic incitement, they justify the altercst didactic incitement as being “not that bad”, at worst, if not a necessary lesson or even an inspiration which takes credit for the achievement. This strategy of acting into the didactic incitement pre-empts Agentive Self Actualization’s [morality of honor] effect on cultural patterns such that the better one’s accomplishments are, the more they justify the abuse. An effort to find background TFG in transcendence of even this final justification of the hypothetically necessary abuse might re-construct a loop of runaway aberration (permanent puerile initiate).

3 THE CARTESIAN TECHNOLOGY OF INDIVIDUATION:

Legitimates imperviousness to the flex-abilities of Optimal Competence through the “unassailable god” and the furtive Prohibitive mechanism of provisionalization.

As Implications of Self Actualization made teleology’s elusive quest more evident, technologies such as the following two moves of Augustine were apparently instrumental in facilitating the Cartesian mechanism which served to maintain the Prohibitory punctuations of teleology despite ramifications of infinite regress. First, rather than an immutable and perfectly aligned telos, he hypothesized to god an Archemedian point above good and evil. But instead of qualitatively social consensus, a sensible limit to extremes, in lieu the formal telos, the concept of “individual” was to be governor of ethics as the truth of god was relational and separate from them, not relative and connected in qualitative patterns wherein the virtues of flex-abilities were recognized as they were ecologically dispersed. Second, of this Archimedian schism he inferred a primordial relationality. Coherent direction of ethics toward this Archimedian point was to be facilitated by the mechanism of relationality as opposed to relativity. With this parceling-out mechanism, certain pejorative elements within an individual’s orientation, as in the most critical example of hypocrisy, were not the ultimate qualitative limitation to their moral orientation {12}. This technology likely hyperbolized the two separate gender positions of greater flex-abilities.

{Resumption of hermeneutic: gender separation takes turn wherein it may be more usefully discussed as a quaternary system among gender differentiation and individuation}

Self Transcendence: With the addition of Cartesian technology, another way of looking at the hierarchical position more assumed by males would be to describe it as “rules directed activity pejoratively altercasting (provisionalization in addition to didactic incitement) and transforming basic male agentive levels.” He is compelled to Self Transcendence through a) privation (Prohibition)  of Being compulsion, incitement (Obligation) to genetic competition, and b) deprivation (provisionalization of what might otherwise be) Selfhood (and Obligation of excellence - i.e., something above mere reconstruction - to Legitimate enmeshment). The (need or “motive” to) Elaboration of Self Actualization probably contributed heavily to Reflexively Effecting Transformation to the less outwardly ordered society of Modernity.

The Context of Modernity

[CP] Modernity (Cartesian) TFG Depth Grammar of Individuation: Modernity is a way of life made coherent by the story of change; it takes for granted that transcendent “mind stuff” (and later empiricism) found Archimedian logics which are inevitably to be uncovered if only people have courage to pursue them by continually putting at risk the taken for granted customs and habits of tradition.

Modernity’s ostensible rejection of teleology (that is, the connection of body to its “ideal form”) and its valuation of Self Actualization’s ability to transform cultural patterns also risked traditional culture’s customs for female safety and male achievement, and thereby reconstructed Reflexive Need to re-emphasize the practical gender separation with a co-evolutionary Cultural Pattern of Neo Traditionalism.

[CP] Neo Traditionalism (Teleological Cartesianism): Neo Traditionalism is a way of life made coherent by the story of permanence; takes for granted that maintenance of faith in an Archimedian logics’s foundation of empiricism is what has been done by folks to successfully preserve them through history; thus, it will work again if only one has the will to not put at risk these taken for granted customs/habits of tradition (Neo Traditionalism must function in context of Modernity).

Thus, with the Reflexive Effect of Modernity, the Gender Dichotomy of Agency is usefully changed to a quaternary heuristic of agentive intentionalities, “individuation”. These coevolutionary patterns present a fourth obstacle to flex-abilities of Optimal Competence - miscoordinated as a result of Incommensurate Gender Agendas of Cartesian Modernistic Individuation and Neo Traditional Gender Differentiation.

4 INCOMMENSURATE GENDER AGENDAS OF INDIVIDUATION & DIFFERENTIATION:

Obliges Prohibition of flex-abilities through infinite regression of the paradoxic notion of “be different so you can fit in” (14; 51a), i.e., be a modern individual, versus the reflexive effect of ever more closed notions of neo-traditional gender differentiation (be the same as others so that you can fit in).

The intersection of Gender Relations/Individuation reconstructs, at least in occidental culture, a symmetrical paradigm of Incommensurate Gender of Individuation. A) The language game of Neo Traditionalism tries to conform the technology of individuation to teleological gender differentiation, seeking to separate and protect 1) female reflexively effected contextual forces from 2) male reflexively needed implicative forces; while the language game of Modernistic males and females use the technology of individuation to differance from traditional rules of gender separation B) Modernist 3) females - overcompensate reflexively effected contextual forces or reverse to reflexively needed implicative forces of Autob. and 4) males - overcompensate reflexively needed implicative forces or reverse to reflexively effected contextual forces of Autob. Whether Neo Traditionalist or Modernist, gender agendas of individuation are likely to be incommensurate.

With the disordering context of Modernity, perhaps Addressive positions more often occupied by females re-emerged with increased significance. In position where she is left alone, if not addressed, “the” female is 1) Not Obligated to display (risk practices/flex-abilties) excellence - she spontaneously moves in a qualitative sequence of practical personal need 2) As narrative significance of her proprioceptive being is Legitimate, she becomes articulate as of the wish, will and intentionality of her sensibilities 3) In basic position of wider flex-abilities, she is solicited (pandered-to?) with Specificatory Language Games to cultivate or reject, “shape and craft” 4) Altercasting, identification, and confirmation of Autob. from the posture [Prefigurative force] of Being is thereby socially reconstructed Selfhood. In the manner of this contexting, basic flex-abilities (Being/Selfhood) reflexively effected contextual forces {13} of Autobiography [over RC, Ep, Alt and narratively reconstructing CP] were/are achieved comparatively easier and sooner by females.

Through the temporal [in governing contextual force of Autob. (over RC through Alt Cn & reconstructing CP)], females were likely to become more: sensibly acute, happy, articulate, involved, caring and motivated than their compelled male counterparts [for many (Traditional) females, the indirectness of their reflexively effected implicative force (influence on Cultural Patterns) was relatively unimportant; that is, compared with their motive to protect context forces (Being/Selfhood)].

Self Assertion {14}: Addressivity of the female position, that is the Altercasting of specificatory language games, fulfills its basic flex-abilities for the agencies of being and selfhood, and creates flex-ability for strong prefigurative force [Self Assertion]. In this position she tends to prohibit “metacommunication” [talk about talk which allows for the power to clarify, revise and integrate one’s premises (65) Barnlund] as there is no immanent need to risk discursive practices/flex-abilities in that manner; moreover, high context orientation is abundant and uninteresting to her; further still, perhaps she has a vested interest in maintaining modernity’s disorder to sustain the advantage of the addressive position and its flex-ability to play males off one another - inasmuch, she dismisses the conversational implicature of metacommunication as weak or unmasculine. She is inclined instead to cursory pejorative conclusions (this overparticularity is discussed in note {15}), which, from the position of basic flex-abilities, tend to project justice, freedom and permanence. Indeed, it is harder to be a female from the standpoint of traditional morals since, on an everyday level, more or happier opportunities exist to break its rules. This bias may construct cultural criterial narrowness and broad natural conservatism (especially in Modernity, when less can be taken for granted).

Despite resistance to that bias, varying Autob.‘s (industrial epoch) outside of male prohibitions and control of birthing, diminish [Traditionally TFG] natural/social barriers to female Self Actualization into mere custom and habit - as opposed to practical necessity or supernatural mandate. Whether they were sensitized through violations of their [Traditionally instituted] Being/Selfhood, or they were sheerly perceptive, perhaps more females than previously recognized that Self Actualization [Autob.‘s reflexive need of implicative force beyond RC] was not vain, but essential to full competence in modern society.

In compliment, rigidity and militarism which continued post World Wars constrained some Modernistic males from “rational blindness” {16}: I.e., they could not blind themselves to the fact that the Traditional TFG of 1) the young male’s sacrificed Being/Selfhood was too profound to be legitimated by potential Self Actualization; further 2) that the modernist/ethnocentric (paradox) position of Self Actualization is now obsolete, even abetting destruction of these premises - without (Autob. reflexively effected context forces) which, Self Actualization was improbable in the less outwardly ordered society of modernity. Without a story of intrinsic value, he still had to prove his practices/flex-abilities according to extremely positivistic and generic standards (e.g., enlistment) or risk insuperable loss of personal justice (even de-sexing); i.e., either exclusive intrinsic rights or credibility and status - the only apparent societal competition and means back to his early Prohibited Being/Selfhood. {17}

The relationship between these four ways of life within the anachronistic TFG of the Traditional Story Told of Teleology and The Story Lived within the reflexively reconstructing foundational context of Modernity creates a fifth obstacle to the agentive flex-abilities of Optimal Competence.

5 A STRANGE LOOP OF INDIVIDUATION & GENDER DIFFERENTIAITON:

The Reflexive Needs of This Unwanted Repetitive Pattern - call it “The Strange Loop of Post Modernity” - Obligates the Prohibition of flex-abilties

This Strange Loop of “Post Modernity” works within Strange Loop of Modernity* as described by Pearce and Cronen; the difference being that this loop functions as a relation between the Ways of Life of Modernity and Neo-Traditionalism.

Modern and Neo Traditional accountability to the teleological context’s impossible quest for a complete and consistent theory can reflexively reconstruct a Strange Loop in perpetuity. As Accountability to Teleology implicatively forces search for non recursive separations (forms), the language games of Modernistic Individuation tend to harshly overcompensate and (then) or reflexively Reverse whatever TFG’s founded by the language games of Neo Traditional Differentiation [e.g., the language game of unhappy modernist female tends to fixate reversal to prefigurative contextual force or harshly overcompensate implicative force - by any way, the Autobiography of the Modernist must context Relational Characterization and vis a versa [i.e., the language game of Neo Traditionalism fixates its own harsh reinstantiation of gender (hierarchicization) - for a Neo Traditionalist, a Relational Characterization must context Autobiography].

As this context’s reflexive recontexting precludes taking for granted Satisfactory Competence through either the language game of Differentiation (incl. overcompensation) of Reversal, it is necessary to cure its snares with a new language game of Optimal Competence (e.g., for persons of either gender to have the flex-abilities of changeable enmehsment in all four forces). Although this loop is synonymous with the status quo of what is commonly called “post modernity”, it is actually used synonymously with the term “modernity”, for in absence the instantiation of stable, unifying Accountable Ways of Life (Autob., RC. and CP), we CMMists (13) do not presume modernity has been surpassed.

* Strange Loop of Modernity (51a) - Change counts as progress to foundation: “This is not new” - “Work to change it” - “This is new” - “Celebrate novelty” - “This is no longer new” - “Work to change it” etc.

PART TWO: “PRACTICAL”

EPISODIC ANALYSIS: Discussing Consequents of “Taking The Ten” (in the prisoner’s dilemma)

Although this analysis uses concrete elements, it is more a prototype episode as it does not situate an actual sequence of events, it only lays out a typical sequence of events. This proto-episode takes individuational language games from the Strange Loop of “postmodernity” and sets them out within a Consequent of the “prisoner’s dilemma” to illustrate an interaction between the language game of Over-compensating Modernist Male [OMM] and Female [OMF], showing how it reflexes a reverse in Regulative Rules - i.e., if they are to differance and thus fit in they must each become Reversing Modernist [RMM] [RMF], finally, in the last sequence, the cycle of the Strange Loop is completed as both start to adopt trappings of New Traditionalism. Note: Though the analysis of this proto-episode exploits coherence through the consistency of language games which, in this case, modernist types would use, another modernist female comes into play, taking the place of the Overcompensating Modernist female after the antecedent proto-episodes, and assumes the Reflexive Effect of that Episode by enacting the Consequent Autobiographical pattern, the language game of Reversing Modernist Female.

I. First, it is necessary to set up the Antecedent [A] Cultural Patterns: Contexting this proto-Episode is The Strange Loop of “Post Modernity”. As used for Autobiographical purposes, Constitutive and Regulative Rules of the two Cultural Patterns comprising the Strange Loop would read as follows:

[A] Modernity [CP] Celebrative Change [CR] Be different so you can fit in [RR] continually put practices/felx-abilities at risk in quest of foundations.

[A] Neo Traditionalism derives its Cultural Pattern [CP] from the Traditional [CP] Sacramental Form [CR] Be faithful to the permanent, ultimate, and authentic form of one’s existence (be the same as others so that you can fit in) [RR] find the will to refrain from putting practices/flex-abilities at risk.

II. Second, as this is a discourse regarding Consequents of “the prisoner’s dilemma”, it is also necessary to set up the Antecedent proto-Episodes:

The Prisoner’s Dilemma {62c; 51a}: As applied in this [Ep] - Does one act as a Neo Traditionalist and try to be fair, “take the five”, in preserving the “sacrament” of one’s anticipated “true love” [sacred RC contexts Autob.]? - Male takes the five of achievement, female takes the five of basic human flex-abilities. Or does one act as Modernist and try to bring the most to any anticipated relationship by “celebrating” life to the fullest, adopting pragmatic relationships along the way in support of individuational achievement [Autob. contexts pragmatic RC]? - “take the ten” prior to discovery of [permanent RC]?

III. Third, the Autobiographical Language Games:

Overcompensating Modernist Female [OMF]: Autob. continually put practices/flex-abilities at risk in the direction assuring basic human needs - Self Assertion [Contexual Autob. over Prefig/Practical force]

Overcompensating Modernist Male [OMM]: Autob. continually put practices/flex-abilities at risk in quest of achievement - Self Transcendence [Implicative Autobiographical force]

Antecedent Episodes

[Ep #1 reluctant foil]

1. [OMM] in hope to retain at least the five of achievement [DO] Obligatory - Transcend Self, accept attribution men privileged/ women disadvantaged - [RR] Please Spontaneously Care that this (dilemma) is not what I needed. [Act] reluctantly overcompensate Sacral Form [CR] Patriarchy

2. [OMF] “Patriarchy” [CR] Prohibitive Male Morality - “Arrogant; pretentious” [RR] “not new”

[Ep #2 sacred ministry of betrayal]

1. [OMF] [C] [DO] Obligatory: In liberation from fetters of immanence, women need transcendent achievement [RR] Subvert obstructive patriarchy [Act] Take The Ten - [CR] “Sacred Ministry of Betrayal”: (obviously another male) [RR] .....”Not kneeling before a man, only kneeling before a symbol of virility.”

By the act of taking the ten, the language game of Overcompensating Modernist Female Reflexively Effects [C] [DO] Uncertainty, Transforming a reversal in modernistic individuational quests. Read her contextual force over the modernist male as follows:

Antecedent [A] “You will never inflict on me anything as hateful as I have already inflicted on you.”

The Episode [Ep #3]

Discussing Consequents of Taking Ten in Antecedent Gender Relations/Individuational Achievement

{At this juncture the overcompensating modernist female of the antecedent episodes, having taken the ten, has moved on to bigger and better things, and a different modernist female acts into the discursive structure of the Reflexively Effected language game of reversing modernist female RMF, and thusly equipped, engages in episode the downed, and therefore reflexively reversing modernist male RMM}

Autob. +10 Reversing Modernist Female [RMF]: [CR] “The right to do what I want” RR Change [CP] “Stable Heirachical Pattern of Patriarchy [Contextual Force] [Effect Implicative Force against it]

Autob. -10 Reversing Modernist Male [RMM]: [CR]“Authentic rights have not been considered” [RR] search for Authentic foundations of “Being” [Prefigurative over Contextual force]

1. [RMM]: [Ant] [DO] Oblig: [RR] make sure incipient [RC] doesn’t repeat past mistakes. [DO] Legit. Seek “Confirmation” [Act] - Comical illustration of disillusionment with being downed ten in prior [RC]

2. [RMF]: [C] - [CR] Talk about old girlfriend [DO] Prohibited [RR] not new, boring [CR] immoral [Act] “All they want to do is talk about their old girlfriends”....[Oblig.] [Act] (scream!) “You bore me!”

3. [RMM] - [C] [CR] insulated by Altercast [Antecedent] of permanence and tactlessness - [RR] Please spontaneously care that this isn’t what I needed: [DO] Oblig [Act] Assert basic right to genuine “feelings”

4. [RMF] [C] - [DO] Prohibited - [CR] male expression of feelings counts as manipulative.

5. [RMM] - [DO] Uncertainty [A] - [Autob.] [DO] Obligatory - search for the reason behind this insouciance [Act] - Try to reason things out through “metacommunication”

6. [RMF] - [C] - [DO] Prohibited by [Autob.] - [CR] metacommunication = controlling [C] [Oblig] [Act] (scream!) “Relax!!”

7. [RMF] [Antecedent] - [DO] Obligatory - [CR] - “Refreshing candor” of pragmatic directive - [Act] “Are you jealous? It’s just her prerogative. Get on with your life. It’s that way for everyone.” [DO] Legit. [RR] “Help to do better” - [Act] Wholesome and mature expression of delightful sexuality: “women have plenty of lovers, but they complain that men aren’t good lovers. Are you a good lover?”

Consequent Episode [Ep #4 egregious analogy of Rape to inspiration]

[Ant] The importance of getting things right, “accurate and ameliorative”, become acute at this juncture for the [RMM], if, along with the incapacity to discuss the pejorative experience of his prior [RC] with his “girlfriend”, you add, say, his familial Relationship, characterized by pervasive negative Altercasting (also likely to be Prohibited by modernist and neo traditional discourse as controlling, manipulative, wimpish).

With Depth Grammar’s potential for making incommensurate paradigms comparable, take the point of view then of the reversing modernist male: if he is to assert his basic flex-abilities, the Obligatory response to the Acts in segment 7 can accurately read as follows:

1. RMM: [CR] - Mechanistic, indifferent: Like telling a woman who has been violated (in some form) “Never mind him, he was just a pig; men have all the women that they need, but they complain that women don’t (expletive) them correctly” * [C] [Oblig] [Act] Rage

* As if this “advice” is not bad enough, imagine the following scenario: Given the factors of pervasiveness and the hegemony of this CP [separating gender flex-abilities for agency] a good comparison would work like this - a rape which produces the unfortunate involuntary bodily response of an orgasm (only later to be interpreted for her as “consummatory bodily satisfaction”!), which, in turn produces a hysterical reaction (only to be later interpreted for her as “liberating happiness” !), which, in turn, Obligates an anti-rape crusade (only later to be interpreted for her as having been “inspired by the rape” !).

2. The RMM’s [Act] toward

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Even if universal foundations were possible and believed to be prerequisite of perfect ethno-national guidance, particularly given our crisis, which by definition calls for immediate practical responses; and particularly as that way of pursuing truth and comprehensive serviceability is unnecessary, we cannot abide delays for radical skepticism in service of that end in lieu of what is already clear and indubitable in ethnonational interest.

Pragmatic philosophy has conceptual tools that could serve and save us as ethnonationalists, but it is necessary to wrest their application from civic democracy, taken for granted as a virtue at its onset by its liberal American charter members, and taken over the top in universalizing that application against ethnonationalism by the YKW.

It is not far fetched to believe that they have taken good conceptual tools, exactly which we would need as ethnonationalists, only to apply them against our interests; moreover, taking them so far over-the-top in misapplication as to get a didactic reaction from ethnonationalists - who react by playing opposite day from the tools that we most need - and who, in reaction so overdrawn as to reject its humane virtues, repel and antagonize the would-be sufficient bases of ethnno-nationalists that they might otherwise coordinate with. That is not far-fetched, it is by now highly detectable as standard operating procedure of YKW academia with regard to conceptual tools which would best serve ethnonationalists.

Nevertheless, there are important differences between a philosophy necessary to uphold ethnonationalism as opposed to the philosophy of pragmatism as it has been taken into practice; but these differences are not to be found only after successfully overcoming our fallibility through establishment of universally unassailable foundations for ethnonationalism.

The difference that makes a difference for ethno-nationalists is rather in emphasis and elevation of the concept of indubitabililty - working hypotheses of which there is no reason to doubt as being in ethnonational interests; whether a logic so plain that we may take it for granted, or more complex, but warrantably assertable through operational verifiability - we recognize no need for anything remotely like a relentless critique of these working hypotheses - especially not from those known to hold antagonistic ideologies to ethnonationalism. Thus, we de-emphasize critique and presumed correctability of working ethnonatonalist hypotheses, particularly by those with antagonistic motives and ideologies - markedly, those advocating civic democracy drawing upon genetically universal population; and those advocating imperialistic and supremacist ideologies which would not allow for ethno-nationalist sovereignty.

The principle working hypothesis of ethnonationalism, of course, would be the assertion that in our given genetics we are warranted to go on existing as a nation while our nation is warranted in turn to maintain our genetics inasmuch as we can allow for others to maintain theirs; and vice versa.

We may proceed without the pseudo-prerequisite of universal foundations, recognizing radical skepticism as being misdirected for that aim and an expression of Caresian-anxiety caused by philosophical abuses such as those promulgated under the rubric of pragmatism; alleviating that Cartesian anxiety in fact, by attending in contrast and emphasizing instead pragmatism’s finer virtues, which are three:

1) Acknowledgement of fallibilism and affordance of its participatory correction not only provides ongoing availability of correctability of our knowledge, but it can do so for ethnonationalism as such, providing for a correction of mere pragmatism, and into an institutionalizing of ethnonational delimitation. As such, it allows us to build our ranks qualitatively but also quantitatively in the varied contributions necessary for our community to flourish and defend our people against infiltration, exploitation and genocide.

2) As such, it is not just any correction, but an ongoing correctability which, when coupled with pragmatic delimitation in the aims of correctability to the requirements of our community as ethno-nationalists, can relieve “the Cartesian anxiety” - an anxiety given our antagonists’ relentless attack on our ethno-nationalist community (and yes, they have made me hate that word too, for their didactic abuse of it - the disingenuously vague, merely cultural, non-genetic connotations they’ve associated with the word “community”), we feel a sense of anxiety, a longing for the grand Cartesian either/or. To explain that further..

“But lets turn to the ideas of these thinkers [Pierce, James and Dewey]. I’m going to present a composite picture with some dominant themes. The first theme is anti-foundatonalism and the critique of Cartesianism. Descartes, in his meditations, was searching for a solid foundation for the edifice of knowledge. Something that is indubitable and incorrigible; a truth that can be known with certainty, and that can serve as the real basis or foundation for knowledge. Descartes is haunted by what I have called in some of my writings, “the Cartesian anxiety” - the grand either/or. Either, there is some support for our being, a fixed foundation for our knowledge, or we cannot escape the forces of darkness that envelope us with madness and intellectual and moral chaos. Now, there is a way of reading a good deal of philosophy from its beginning, to its present, and especially from Descartes to the present, as a search for a firm foundation. Whether we take the foundation to be the intellectual grasp of eternal forms, or the direct grasp of immediate empirical intuitions, or the cogito itself.

The appeal to such a basic, rock bottom foundation, cannot be underestimated. In our time, the failure to discover, quote, such a foundation, is said to lead straight right to a defeating relativism, that denies the very foundation of truth, objectivity and moral fealty; and I think unfortunately to a great extent, that still infects a great deal of popular consciousness. ‘If I don’t have something basically to believe in, then anything goes.’

Now the pragmatists, all of them, challenge this way of thinking, challenge this kind of grandeur, they seek to exorcise this Cartesian anxiety; they reject the ideal that there is an absolute grounding or foundation of our being. I think one of the best statements of the pragmatic alternative was succinctly stated by Wolfred Sellers, when he writes, “for empirical knowledge, like its sophisticated extension, science, is rational not because it has a foundation, but because it is a self correcting enterprise that can put any claim into jeopardy, although not all at once.” The alternative to the foundation metaphor is to think of inquiry as a self correcting enterprise; that has no fixed absolute beginning points and no absolute end.”  {1}

What is requisite is what is required, not a universal foundation.

In fact, participation in our fallibilistic correction can include contributions as deep, abiding and scientific as any - i.e., you can, in theory, question anything, even the most verified scientific law; though sane people, in vast percentage may consider you insane, dishonest, at best engaged in some speculative inquiry that will require you to compile verifiable information for you to bring to bear once you’ve completed your rather impractical inquiry; but the skeptic is not owed a privileged position of non-accountability for the initiation of inquiry over that which the community holds fast (the burden of proof is on the skeptic, so to speak, given) that which shows no practical need to change for the rather impractical inquiry; this holds true for many requirements of ethnonationalism -

3) The great contribution of the pragmatists is to show that fallibilism and anti-skepticism are compatible:

This alternative paradigm, this alternative way of thinking, leads me to a second theme, that I think is characteristic of the pragmatic tradition, and that’s the theme of fallibilism. If inquiry is a self corrective activity, that can put any claim into jeopardy, then this means that all knowledge claims, indeed all validity claims are fallible, in the sense that we never can claim that we know anything with a type of certainty that cannot in principle be questioned. But there is a difference between indubitability and fallibility. Many of our beliefs are indubitable in the sense that we do not doubt them; and indeed may not even be aware that we have such beliefs. But what is indubitable today may turn out to be false tomorrow. Furthermore, fallibilism is not to be confused with epistemological skepticism. Hilary Putnam, who is one of the outstanding pragmatists of our time, and still alive, once wrote that the great contribution of the pragmatists is to show that fallibilism and anti-skepticism are compatible. Pierce, for example, never doubted that we can know a reality that is independent of ourselves. But he also argued, that we’re never in a position to claim that we know this with absolute certainty ...and I think we can illustrate what is meant by anti-foundationalism and fallibilism by an appeal to an understanding of scientific inquiry (or we could relate it to all kinds of inquiry). The validity of a given theory or explanatory hypothesis in any of the sciences is not dependent on showing that it rests on an absolute foundation, but rather that it is supported by the best empirical evidence and the best reasoning. Every serious scientist today knows, that our current theories and hypotheses will most likely be mollified or even abandoned in light of further inquiry and evidence. So strictly speaking what we take to be true today might turn out to be false. Nevertheless, it would be hyperbolic to say that consequently, we don’t really have any knowledge because any knowledge claim that we make may turn out to be false… rather the pragmatic point is that all knowledge is fallible and all knowledge is corrigible - in principle it can be corrected.

[...]

The question arises, if we cannot know anything with absolute certainty, how to warrant and secure our knowledge claims? And answering this will bring me to our third theme, the importance of the community of inquirers and the sociality of our practices that shape us. {1}

The principle working hypothesis of ethnonationalism, of course, would be the assertion that in our given genetics we are warranted to go on existing as a nation while our nation is warranted in turn to maintain our genetics inasmuch as we can allow for others to maintain theirs; and vice versa.

That our genetic genus and species exist as significantly discreet from others on the planet is indubitable. That sheer skepticism of the “reality” or “significance” or “sufficient grounds to defend” these classificatory differences will jeopardize these differences, particularly when discriminatory rules in their defense is prohibited though anti-racism and anti-discrimination laws is indubitable.

That there are good reasons to want to protect these differences is indubitable.

That game corresponds directly with an attack on any would-be gentile left, i.e., socially accountable, nationalism and unionization; particularly as Jewish interests have reached clear hegemony, they have sufficiently greased the palms of right-wing elitists to be complicit as they take control of right-wing reactionary platforms as much as possible; and have promulgated the vilification of “the left” (“speculative” social organization/unionization) as much as possible to try to counter any gentile social classification gathering as left, social nationalism to challenge their hegemony.

However, whereas the pragmatists stance against foundationalism and Cartesianism and its charge for us to accept fallibilism has been co-opted against us, it also offers us the best tool, weapon in fact, by which to warrant our defense - viz., that anti-racism itself is Cartesian. As such, we may come loaded for bear against the enemies of ethno-nationalism:

The attack on the ethnonational community comes principally from Jewish community’s extrapolation on the prejudice against social classificatory discrimination, with facilitation of their fellow Abrahamics (note that Abahamics are not nationalists, they are imperialists; and we do not have to respect them as nationalists) and the liberal community: The central component of anti-racism is a game of weaponized social classification against gentile ethnonationalism.

This Abrahamic attack is well cast in terms of Manichean as opposed to Augustinian devils. Judaism and Islamics were coming from a place in evolution to compete more against other tribes for resource - thus, how to trick (Manichaen devils) them became a central skill.

Whereas for Northern Europeans in particular, but all Europeans, the issue of survival was more a competition against nature - thus a skill set more evolved to handle Augustinian, viz. natural devils, where human agency to deploy and solve trickery is not so central a concern.

By all evidence, Christianity is a Jewish trick, prescribing universalism and self destructive altruism to us, taking advantage of our evolved European nature in predilection to attend to Augustinian devils - as I have said, our predilection to attend to Augustinian devils is not necessarily bad, as we will ultimately be up against Augustinian devils to solve; however, we must not be naive simply because we’d rather not be bothered with the pettiness and trivial mindedness of Manicheans.

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

How is anti-racism Cartesian?

By artificially separating us from engagement in account of our broad, but very real, biological patterns and relative interests as such; as opposed to approximating our natural homeostatic delimitations, we are prohibited from observing these relative delimitation by means of classificatory delimitation - incited for the modicum of vaguery, ambiguity, arbitrariness and contingency at the edges of these classifications; for the history, where classifications were often used by one group to abuse another, we are obligated instead to put these patterns at risk to pure objectivism - on universal foundations - which is Cartesian.

Because our classifications are fallible in the sense that we can interbreed with other races, their communities charges that there are no important differences to warrant discrimination. This is Cartesianism on the empirical side, where the classificatory distinctions are held to be arbitrary and of dubious, if not fictional significance. Furthermore, as our antagonists and liberals confront us with the fact that all races can interbreed, they can and do argue that evolutionary competition and integration will produce good, if not the best results.

It is not practical for our community to try to foundationalize as an objective fact that this cannot possibly, in any way be true; and fortunately, it is not necessary.

The best we can do, and we can do very very well, is make the best arguments (practices, e.g., might of arms, count as “argument” here) in our defense, achieving warranted assertabilty - with operational verifiability of that warrant so much the better.

How do we argue in the face of this Cartesian incitement?

To begin, it is practical is to acknowledge that we can interbreed, but to argue and assert, in the event that their hypothesis just might just be wrong, that it is nevertheless indubitably valid to classify peoples according to genetic groupings for the sake of accountabilty; to keep “reserves” (i.e., the vast majority and their prerogative for a separatist homeland) and with that to build counter-arguments in warranted assertability that we and our qualities are worth saving despite their purported infallible claim that they aren’t. We establish warranted assertion in defense of our classification - as having distinct and long standing evolution, merited to remain in its trajectory, provided we allow for others to maintain theirs. The act of classification and its implementation affords agency thus, coherence, accountability, warrant in inherited social capital and human ecology.

And again there is a crucial difference for ethno-nationalists from academia’s (particularly Gadamer’s/Derrida’s ) crucially abused (as Cartesian) notion of “marginality” - where “marginals” are taken to be those who are from without, outside the classification and/or antagonistic to it, as opposed what would be the ethno-nationalist concept of marginality - i.e., those remaining just within the classification despite pressure, but well disposed to its reconstruction; and having the additional existential benefit of “knowing where the shoe pinches.”

“Those who are marginalized” in this sense, does not necessarily mean those who are falling behind, but can also mean those who are outstanding, though they would be ostracized as they are not understood and appreciated as being out in front; and well intending.

We would be bringing to bear correctiveness from the “rich and diverse perspectives of our ethnonational community.”

As such, marginals would contribute to a homeostatic function of the ethnonational system, against incursions and crass exclusion of sufficient basic function and of outlier advance.

What is practical toward that end is the unionization of our relative interests as classifications so that we may not only have criteria to be accountable to our relative interests, but also to objective facts beyond our relative group interests; and to the relative interests of other genetic classifications.

But either way, pure racial distinctions or “one race, the human race”, it is an unnatural and impossible standard of purity which, when observing history and what happens with this void in means of bio-historical accountability, will show that it is prone to reaction and attack on other classificatory groups. It is a game that can be countered with pragmatism and hermeneutics applied, as I have said, with ethno-national delimitation - but we must ask, why has that not happened? To answer that question we have to know a bit more about where the prohibition of classification comes from, the context it operated\s in, and where these remedies came into play.

Where does this classificatory game, a game that is weaponized against us, particularly as Whites, come from? a little history is in order:

The YKW, in their ordeal of civility, as a self interested group classification, were confronted and threatened by the civic nationalism of America, viz., its civil individual rights which, as an instrument holding no proviso to recognize their group interests, observed that America’s civil rights were based on the Cartesian and following that the Enlightenment and modernity’s prejudice against prejudice - viz., given Locke’s prejudice against social classifications as they happened to operate against him; he took a position against social classifications that they are necessarily, universally pernicious fictions of the mind, only a machination of the dishonest; and against that deployed the Cartesian notion (on the empirical end) that only sense perceptions of the individual mind are real and that group classifications are non-empirical, nefarious fictions which should be prohibited in favor of civil individual rights.

To deal with this, the YKW made American Whites live up to their rules (Saul Alinsnky style), but weaponized them over the top as “civil rights acts” which denied White freedom from association, thus effectively put them into involuntary servitude where operative. Moreover, they made Whites live up to Locke’s prohibition against classification and took it over the top as well in the form of “anti-racism.” Anti-racism is essentially a prohibition against social classificatory discrimination.

Kant had anticipated the dangers of Locke’s purely empirical perspective, how destructive it could be perhaps especially to conscientious people, and his major work, “The Critique of Pure Reason” was an effort to solve this problem, to provide universal foundations in “the nouminal concept” against this empirical arbitrariness; a noble effort, thought it failed; as Heidegger said, it was still Cartesian.

The analytic school’s Whitehead and Russell, in taking it upon themselves to try to solve the liars paradox [classically, “all Cretans are liars, I am a Cretan”, or plainly, “I am a liar”] provide a later example of a philosophical method insufficiently equipped to deal with skepticism of social classification. The analytic school’s tools in fact would be susceptible to paradox and dealt with these issues clumsily - with Russel admitting that the “theory of logical types”, viz, “that a class cannot be a member of itself”, was “the most ad hoc thing he’d ever had to do.” Nevertheless, while it may have been ad hoc to his analytic sensibilities, logical types did have practical applications.

We are all pragmatists - because we have to be - and Whitehead, a renowned mathematician was acknowledging this when he said: “we cannot continually investigate everything, but must be able to take some things for granted and proceed from a given state of partial knowledge. Even a false or inadequate working hypothesis is better than no working hypothesis.”

And he was in the ballpark before WWII forced a shying away from more explicit, concrete applications, when he said “philosophy must now perform its final service and save a race of people sensitive to values beyond mere physical pleasure.” If his having used the word “race” was not made radioactive by the supremacist Nazi campaign of WWII, we might have been sooner to implement the idea of classificatory function, despite its fallibility.

The experience of Whitehead and Russel of trying to solve the liar’s paradox with the ad hoc theory logical types, that “a group cannot be a member of itself”, is an example of the clumsiness of a sheer analytic philosophy in dealing with classificatory paradox; while right-wing purity spirals to go beyond social problems are equally prone to paradoxing and hoodwinkng into runaway. By contrast, these are matters which a judicious implementation of pragmatic correctability could handle, well, practically, and matters which an additional hermeneutic component can handle gracefully - it will deftly put aside “paradoxes” with narrative sequentiality, furtive, hierarchical and other provisos.

The Vienna School of Logical Positivism (from which the Vienna School of Economics derives) was another effort in this vain. The tried to establish a pure positive language free of metaphor and failed for confrontation of the fact that words have more complex, ambiguous and contingent relations to their referents - they couldn’t avoid metaphor, in a world. The later Wittgentsein was forced to acknowledge this, calling the Tractataus upon which the Vienna School of Logical Positivism was based, “not a very good book.”

Heidegger’s invocation of hermeneutics was effort in the right direction as a way of dealing with Cartesian duality, the Cartesian anxiety, and our authenticity of dasein. As one might guess following the coherence of this article, I would add the dasein of social classification, some facimile thereof to round out his philosophy, falling a bit shy of a sufficient philosophy as it did for phenomenology’s first person overemphasis and lack of emphasis on group pattern connecteness, criteria and accountability - there was something like that in Heidegger but not emphasized enough; his philosophy strained in the reification of anxiety before individual death as the source of meaning, being, dasein. Like the pragmatists, the method for our interests was there, but underused for lack of proper basis (for what we’d fallen into) and emphasis, especially among later practitioners.

Like pragmatism’s “participatory correction” from an ever more enriching and diverse basis of civic democratic universalism, hermeneutics could serve the YKW in its academic big business of selling talk, to any mathematically challenged, verbal brained undergraduate with an axe to grind against White men in particular, in non-stop culture of critique; and any fallback they might take in science: as if hermenutics is anti-science simply because its capable of critiquing scientism, viz., bad science or bad scientific application. 

Thus, what happened when I tried to talk to Professor MacDonald on the basis of hermeneutics - he insisted that “hermeneutics was anti-science” because all he’d seen in academia was YKW fostered abuse of the concept - they’d done what they always do; they’d taken concepts which would be most serviceable to ethno-nationalism, de-emphasized the aspects which would be most helpful to ethnonationalism and put over the top those features which when exaggerated would be most destructive; made them didactic; so instead of the coherent means to pursue our authenticity in organic form, and take hold (responsibility, the other interpretation of ownmost “guilt”) for our historical and systemic breadth, hermeneutics is associated with people who think that history and events can mean virtually anything they imagine, rather what cultural Marxists might think, divorced from empirical reality.

The pragmatists have shown that fallibilism and anti-skepticism are compatible; that we can hold up to our opponents outlandish metaphors, speculations and narraties; while asserting and warranting our interests instead, more imperfectly at first and less so with ongoing correction by community interests. And together with that, hermeneutics has shown the means to overcome the Cartesian anxiety, a way to overcome paradox, arbitrariness and nefarious positivist chicanery against ethnonationalism. However, given (dasein’s thrownness into) the setting of its charter, America’s civic, democratic nation, the liberal democratic motives of its charter members and YKW co-opting, pragmatism has over-emphasized and rather exaggerated fallibilism’s correctability through social participation - viz., extolling a “diversity” of critique, alternative “narratives” in an ever broadening, and thus ever more arbitrary “democratic community”, giving us an “enrichment” which is, like classical liberalism, insufficiently committed by state administrators charged with accounting for the upholding of biological groupings, and citizens accountable to uphold their biological grouping, as would concern the ethno-nationalist; nor do they conceived to account for protection of these protracted historical bio-systems by delimitation of ethno-nationalism (that classification = “racism”); hence the predictable denouement into radical skepticism, as it becomes more and more the case for gentiles that one must look after one’s narrow interests completely (a problem not sufficiently helped by the pragmatists or Heidegger, and especially not as they’ve come into popular discourse), whether that position is most advanced by those who’ve managed to do well for themselves, despite and perhaps because of their complicity with group classificatory disintegration, or those, notably the YKW, who also do well for this disintegration, hypocritically promoting the prohibition of unionization of social group classifications where they cannot be exploited by their own institutionalized group classification.

This democratic correctibility, now called “social justice warriorism” for its didactic form as promoted by YKW pragmatism and neoliberal complicity, is already a skepticism of gentile classifications, its relentlessness and hyperbolic attack provoking a longing on the gentile part for otherworldy foundation by contrast; and offered (((“neo” reaction))) in kind to promote a new skepticism to social justice and unionized, participatory means of correction; the (((alternative right))) is offered to institutionalize their new position in defense of their supremacism, YKW and complicit supremacism, at the expense of institutionalizated accountability to ethno-nationalism.

Skepticism toward the unionization of group discriminatory classification is institutionally perpetuated, assimilating the “reality” that one must accept - this “inequality” not only has force of itself, but also the intellectual cache of the elites; both elitist gentiles and now also promoted more as a form of activism by Jews via the alternative right; promoted more now as a mere fact of nature, to which only the delusional and unrealistic would object and try to be so leftist as to unionize against, given their increasingly obvious hegemonies. Radical skepticism, especially toward the practicality of ethnonational classification and unionizations thereof, is almost part of our DNA and its inherent susceptibility to be exploited by now; it is the last things we need.

Nevertheless, gentile vulnerability to skepticism of group unionization and aversion to taking what we might refer to as the anti-Cartesian turn with the Pragmatists and the hermeneuticists, has also been exploitable not only because their anti-Cartesian remedies were taken over the top in didacticism; but because anti-Cartesianism came only after Cartesiansim and its means of exploitation had already been institutionalized, taken for granted and embedded in civil individual rights - divorced as they were, in fact prohibiting discrimination of group classification - while especially promoted through the rule structure of America - that is no small matter; as its rule structure spread in ostensibly warranted hegemony to further purity spiral given its victory over right wing reaction in WWII; a reaction which was similarly a purity spiral, though more explicitly seeking to throw-off, to purify itself of the guilt and burdens of the YKW and their priorly institutionalized means of infiltration and exploitation of group classificatory interests; viz. to throw off Jewry and their ensconced purity spiral of guilting the gentiles with ethno-sacrificing Christianity by means of “natural law”. American victory only increased the hegemony of liberalism’s liasz ez fair relation to the YKW purity spiral of Christianity, a liasz ez fair relation reinforced initially by its Cartesian constitution; and later, as intersectional (where Jewish hypocrisy is confronted) reaction increased to the point where it might notice Jewish ethnocentrism, paleoconservatism and its spawn, the alternative right, were unleashed to maintain that liasz ez fair - “our Judeo-Christian, ‘western’ culture.”

On a level of more common concerns, as Cartesianism was institutionalized in the American Constitution, leaving patterned concerns only implicit, and suspicious of groups, particularly those suspected of Aristocratic snobbery, Locke’s form of empirical individual rights increasingly ran roughshod over biological systems, doing its purity spiral, in prejudice against classificatory prejudice - mostly done naively by the gentiles, but often disingenously by elites beholden only to their narrow interests and a quid pro quo with an equally disingenuously YKW.

Note: we are not proposing doing away with the concept of individual liberties and rights, only that the Locketine technology was not the way, we have better ways now. But failing the implementation of those better ways, the ethnonationalist community remains largely in reaction to hermeneutics and pragmatism’s participatory correctability for the exaggerated misuse of those disciplines against our classification and truth; laregly in a reaction not only instigated with didactic exaggeration, but on pain of social ostracism. You gonna question muh rights? - nothing more sacrosanct than to an American (or to many UN charter activists for that matter) than their rights; you a Nazi? - need I say more? We remain stuck in the Cartesian realm of reaction, where analytic at all - and failing that, engaged with its faith cousin - you gonna question muh Abrahamic religion?

But another factor which had lent to the taken for grantedness of Cartesiansim and its increasing hegemony was the impetus of its yield to science and technology (and the lucrativeness of that); modernity’s progressiveness indeed, running roughshod over the human ecologies that left nationalism might otherwise serve and protect - commie leftist pinkos.

You gonna question muh capitalism, science and technology? muh manly pristine theory with that messy pinko lefty rag girly social pragmatism stuff? With this amateur understanding of the philosophical remedies that we are up against, the lack of understanding of the problems that we are up against and the means to correct them for the inability to see past and get past their abused forms; even though we would get past theme if we use of their correct forms. However, so long as we remain in reaction, we remain outside of our advanced philosophy and correctabilty for ethnonational ends. And in this mindset bereft of hermeneutics liberation from mere facticity, we remain stuck in the physics envy of clean lines and highly predictable cause and effect (to our enemies too), as opposed to the (only somewhat) messy but facile narrative coherence, agency, accountability and warrant to wrest our ethnonational sovereignty. And in this wish for pure analytic coherence, we remain unduly hindered by paradox and chimera that can be used by our enemies to hoodwink casual, implicit ethnonationalism.

Thus our plight begins with a form of skepticism, that such patterns exist that can and should be classified for their discriminatory protection, and that terrible things will not necessarily happen if such discriminatory classifications are rendered. The YKW version of universal civic democratic participatory correctabilty is a steady, grating skepticism writ large.

The assault by the YKW on our people, as if we are not importantly distinct - neither ideally nor practically, in classificatory assessment of genus and species, and not precious in such distinction, is centuries long.

As GW observes, it is an assault evidently prescribed by Jewish tribal interests to rupture differentiation and defensive exclusion among “the gentiles”, viz. the non-Jews, as gentile distinctions, complementary, coordination and the defense thereof may threaten Jewish power and influence. 

This centuries long assault on our distinction began with neither Boas nor Descartes. It is narrative of classificatory disintegration, divorcing us from our complementary relations and coordination, from our land, nature and and earthy connection; it is a narrative that has been hegemonic over European peoples through and of a YKW mass media control that is not only decades long but, as Bowery observes, it is centuries long, with their Bible having functioned as the predominant “mass media” and medium of this narrative transmission for the better part of two centuries - promoting a narrative culminating with Jews as the chosen people, the light of the world, while the gentiles might only enter the hereafter by being purely altruistic, non-self interested. Dissent of that narrative, on the other hand, was on pain of otherworldly damnation, or literal, this worldly persecution - at times, even penalty of death.

And when in church, the priest did not say “let us think”, he said “let us pray” - viz. repeat by rote the priest’s call to submission to the Jewish god. It is a narrative trajectory increasing in hegemony and culminating in their story told as light of the world over the correspondingly undifferentiated gentile other.

European thinkers only began to shake this hegemony, throw it off as imposed superstition and return to the rationale of the Greeks and our own northern lights in The Enlightenment. Nevertheless, European peoples were not fully emancipated, as they would need to be in distinction of our peoples, by means of Luther’s proclamation that “here I am, I can do no other”, nor by Descartes, proclamation that “I think, therefore I am”  ...as he was, in pursuit of universal foundations.

These pursuits would have a loyalty nevertheless, but a loyalty not to the organization and relative interests of group patterns, but rather a loyalty to elitist objectivism, to mere facts and the upholding of the pretext of their objective pursuit - if one was to have the tacit approval of the scientific mavens and engineers who were becoming a new priestly caste, and that panderers (and pandered-to, frequently puerile females) against those who would operate against our classificatory interests.

...as with Nazism, warrant was not to be located in the differentiation and coordination with the other, but in the demonstration of purity of “natural law”, and supremacy that served the purging reaction of the meme virus.

Speaking of what is indubitable, taking advantage of the obvious disagreeableness of this concept, a reaction really, like a massive fit of coughing and diarrhea - a case of your struggle and stink is ok only if you are German supremacist - the YKW have with this indubitable didacticism amplified means to lay guilt trips and cause the gentile other to pursue warrant of innocence by a doubling down in Cartesianism; particularly through the victorious American enshrinement of enlightenment Cartesianism in the Lockeatine notion of civil individual rights - as they serve their aim to rupture the danger of opposing group classifications as “non-empirical”, a rupturing imposed on lines of “anti-racism”, “anti-Nazism” etc.

Marxist and neo-liberal YKW both would, in their elite mentorship, recognize the susceptibility of European peoples’ defense in their adherence to Cartesianism, and the YKW operate against it in mimicry of its own terms, in anti-racism, naturally - with particular emphaticness after WWII, they would be marching through our 7 institutions, and let us add another, even more so would they march through our very genome.

If the young White man is to have hope to be let past their gate-keepers - often the bitches who didn’t want to be fair, but want to incite genetic competition beyond their merit (their typical shit test in initial interaction episode, “isn’t racism terrible?”) - he must embrace the advancing meme structure, loyalty all the more fiercely to objectivism, to anti-racism, to the incursion of African and Arab hoards - if he hopes to extricate himself from the broader community of subjects as they are beholden to objectivist naivete, blind to individual and group Manicheanism (rule changing devils), who only mimicked adherence to Augustinian (natural) devils where it suits them in their “objectivism” as it is bound to be infiltrated by YKW: from Wittgensteins’ Austrian school positivism to its heirs Hayek and Austrian school libertarianism, to its neo forms, neocon, neo anything, as Irving Kristol admits, it is weaponization against Whites, still holding the undifferentiated gentile other as template of purity, innocence and warrant - the prejudice against prejudice was to make Whites live up to their own rules, as those rules worked against them.

Categorization, what I call classification, is not an artifice, is not Cartesian - it is a perfectly natural and necessary emergent function, to sort out, to discriminate healthy social patterns from unhealthy - “Women, Fire, and other Dangerous Things” (lets call that chocolate women, fire and other dangerous things). 

Anti-racism is Cartesian, it is prejudice, it is not innocent and it is killing people.

Even if it is by means by a crass version of Darwinist competition:

As I have said many times in one of my original theories, Modernity’s Cartesianism has had a vast disordering effect on society. And the “anti-racist” extrapolation of anti-social classificaiton is a union busting function of the YKW writ large, playing manichean games with social classification/anti-classification as it suits their interests. Just because European peoples are prohibited from discriminating by social classification, doesn’t mean that other’s aren’t doing it, allowed to do it; and doesn’t mean that classification (categorization) doesn’t happen naturally - it happens anyway; with the categories too difficult to ignore, because they are basic, even in “universal” human terms: particularly male and female.

The result is that the patterns of our protracted maturity as K selectors are truncated, our female co-evolutionaries are pandered to from males from every direction, predated upon by R selectors, particularly as the YKW foist race mixing upon Whites to demoralize White men and to bust gentile unionization; they pander to the basest tendencies of females to incite genetic competition.

They take advantage of another category impossible to ignore - black men, particularly by contrast to White females, a category and contrast so stark that it is almost impossible to ignore as a tropism. They take advantage with their “anti-racism”, with the fact that blacks are not necessarily at a disadvantage as they say, in all cases and ways - not given their license to discriminate on their behalf and make coherent sense; not within the disorder, where black aggression, hyper-assertiveness and abilities on an episodic levels are a more salient criteria for partner selection; they are not disadvantage in these circumstances of anti-racism, if you take into account that opportunism is acting in concert with their ancient history, the bio-power of their long pre-evolution to Whites; which serves them in this mix, to privilege them over females, to provide them with females and children (frequently at the zero zum expense of Whites); along with the fact that their coherence, their classificatory identity is allowed, they are offered remedial programs by the liberals and YKW, to make up for a history of oppression that we had nothing to do with; furthermore, their daring is increased as expectations of them, as individuals, are low; group ethnocentrism backs them in their risk taking. They often have less to lose (some of their women are nice, but….). Whereas European men have a lot lose, and become skittish; furthermore, the merit of European men tends to show over protracted patterns, patterns that are ruptured by anti-racism; and truncated by the opportunism of males, R selectors and what-not, that they are not allowed to discriminate against.

Meanwhile the one up position in partner selection that females occupy (because eggs are precious, gestation vulnerable and sperm is cheap) emerges with increased significance, with puerile European females gaining in premature confidence and discretionary power as gate-keepers, as they are talked-to, solicited from every direction and pandered to - her opinions matter; as she has ready recourse in all directions to brute enforcing males, if anyone objects to her prerogatives. As she is pandered to, she is encouraged by the power of her position in this liberal mix. Her base tendency as female to incite genetic competition, which would be vastly and healthily sublimated in classificatory maintenance, is exacerbated, probably exponentially. This incitement further ensconces the Cartesian rupture of ethno-natinonalism, as liberalism affords puerile females incentive to maintain the easy advantages her increased one up position affords in the disorder - it is, as it appears, “only natural.” - Just as the gamers will tell you, as they promote R selectionism to move through European girls. And the disorder and disintegration absent the assertion of our classificaitons is perpetuated as such.

Thus, the Cartesianism of anti-racism is disastrous for our species.

The central component of anti-racism is game of weaponized social classification against Whites. As exemplified in the racist’s paradox:

Again, the “racist’s paradox - if you say, “no, I don’t discriminate, I judge everyone by their individual merit”, then you can be charged by the anti-racist with disingenuously ignoring the history of (your alleged) classificatory discrimination and exploitation of blacks ...on the other hand, if you say no, “I take affirmative action on behalf of their group to take into account the history discrimination and oppression against their group” then you are classifying, thus a racist by definition.

Thus, by means extant of Cartesian structures the proposition nation was brought to bear in exploitation by the YKW and complicit liberals against our fallible hypotheses, with predictable results..

It is a purity spiral ever more Cartesian and divorced of practicality in its reaction than that of the Cartesian anxiety which they had already exploited.

And their rhetorical flourish magnifies the anxiety that we must have a foundation somehow prior to words and discourse for our peoplehood, otherwise we cannot potentially challenge with their rhetoric, anywhere in the universe.

But toward our defense and in defense of human ecology broadly thus, it is necessary to overcome the Cartesian anti-social classification that underpins anti-racism ..its Cartesian detachment from land and resource relation as well.

With the pronouncement, denouncement really, of the Cartesian prejudice against prejudice - specifically its proposed innocence in prohibiting discriminatory social classification - that:

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

Given the existential threat to our people for the devastating, decades long march through our institutions, of the YKW and their lackeys wielding the wholly unnatural, weaponized Cartesianism that is “anti-racism” ....the last thing that we need is mis-applied skepticism regarding the very antidotes to mis-applied skepticism - i.e., mirroring the anti-classification which is “anti-racism.

And we must avail ourselves of pragmatic correctabilty and the hermeneutic turn delimited to ethnonational aims - that is the way to resolve Cartesian anxiety. It is the way that allows for historical and conceptual breadth to capture the “non-empirical” classifications, that would provide for agency, coherence, thus accountability and warrant in maintenance, use and protection of our social capital and human ecologies.

It is not my purpose here to defend Pragmatist philosophy nor to proclaim myself a Pragmatist philosopher - Pragmatist philosophy is rather to be treated as a tool. It is not only to be taken to where the school of thought has been taken by academics, against the loftier aims of our people…  it has made its way to the ordinary language of our “communities” that it might otherwise serve, to be taken as concerns ranging from laboriously dull to obnoxiously undeserving of participation. No, rather something like Sam Dickson’s suggestion that we subscribe to a kind of race idealism - that might be most pragmatic; and those who complain that Aristotle’s turning away forms was a turning away from the breadth of European imagination, they can find imagination resurrected in hermeneutics, along with rigor! Finally, though pragmatism tends to be associated with a lack of deeper concern in a particular respect - that is a lack of sufficient respect for prefigurative force - for matters of enduring importance - it is a bit unfair, particularly if we see pragmatism as a tool.

If GW wants to tighten the connection between what is, the ontology, and what ought, that could be part of correctibility - any organization of sense making in that case, in an instant anyway, would have to a part of inherent evolution.

Emergentism has kindred aims with pragmatism and hermenuticism, namely and aversion to the reductionism and anti mind body distinction, if not anti-Cartesianism on the whole; however, it has run into some problems that may receive aid from pragmatism and hermeneutics. Again, pragmatism and hermeneutics proper would not look at emergentism as necessarily adversarial, but rather a closer reading, at a more rigorous and of an ongoing survey.

It is confronted with difficulty in managing dichotomy that may perhaps be mollified by hermeneutics.

At least one problem for emergentism is:

Jaegwon Kim

Figure demonstration how M1 and M2 are not reduced to P1 and P2.

Addressing emergentism (under the guise of non-reductive physicalism) as a solution to the mind-body problem Jaegwon Kim has raised an objection based on causal closure and overdetermination.

Emergentism strives to be compatible with physicalism, and physicalism, according to Kim, has a principle of causal closure according to which every physical event is fully accountable in terms of physical causes. This seems to leave no “room” for mental causation to operate. If our bodily movements were caused by the preceding state of our bodies and our decisions and intentions, they would be overdetermined. Mental causation in this sense is not the same as free will, but is only the claim that mental states are causally relevant. If emergentists respond by abandoning the idea of mental causation, their position becomes a form of epiphenomenalism.

https://en.wikipedia.org/wiki/Emergentism

It is true that more (and more) information about more genetic and emergent levels will help guide us better; the process of ongoing correction does provide for that.

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

With anti-Cartesianism, we’re precluding the “that’s just the way it is” according to nature argument ...a void of accountability that the YJKW and Right Wing contingent can mess with to no end—- a nature argument so fundamental to liberalism and so destructive to us.  ...viz., how is anti-racism killing people? By holding them to a momentary and episodic basis of evaluation only, thus exposing them (particularly those on the margins of the lifespan or the systemic classification) to predation from outside group patterns - skeptically treating those patterns as “speculative”, even where those patterns are demonstrable as predatory and/or destructive patterns to the group that is not supposed to invoke classificatory discrimination.

Thus, it is a discrimination against those in marginal stages of a more protracted process, especially those who’s group evolution is of a more protracted yield to maturity, as K selectors in particular are going to manifest more often; exposing them to killing, consumption, subsumption by those that anti-racism is prejudice on behalf of - the victorious of “objective” standards - viz., those displaying winning moves by highly physical momentary and episodic evaluation, the “universal standard.” Actually, a better anti-Cartesian, anti-anti racist mantra would read:

“Anti-racism is anti-broad classification of peoples and against classification of peoples being used as criteria for discriminatory accountability. This prohibition of discriminatory classification is Cartesian, it is prejudice, it is not innocent, it is hurting and it is killing people.”

That’s a safer mantra because anti-anti-racism is less likely to be misunderstood as such, in a supremacist or other needlessly aggressive, exploitative, destructive senses.

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Victorian houses have something about them which speaks the home-iest of houses.

It was only upon gathering an entry for what is becoming a Majorityrights tradition at this time of year - “I Believe in Father Christmas” - that I learned belatedly of Greg Lake’s passing. A handsome English lad, he also displayed his people’s incisive thought - penetrating nefarious Jewish influence masquerading as innocence; and doing so at a time, 1975, when there was no popular tide to raise this political boat to defiantly sail despite inevitably incurring the stigma of “anti-Semitism;” with the danger attendant to that and of flying in the face of popular support from millennia of European consensus, sheepish acquiescence; the only support would have been what he could have plumbed from the truer depths of his native culture and intelligence.

BBC, 8 Dec 2016: Greg Lake, who fronted both King Crimson and Emerson, Lake and Palmer, has died aged 69.

He died on December 7th after “a long and stubborn battle with cancer”, said his manager.

The news comes nine months after Lake’s band-mate Keith Emerson died.

Keith Emerson, Greg Lake & Carl Palmer

One of the founding fathers of progressive rock, the British musician (Lake) is known for songs including In the Court of the Crimson King and his solo hit I Believe in Father Christmas.

Lyrics: I Believe in Father Christmas.

They said there’ll be snow at Christmas
They said there’ll be peace on Earth
But instead it just kept on raining
A veil of tears for the Virgin birth
I remember one Christmas morning
A winters light and a distant choir
And the peal of a bell and that Christmas Tree smell
And their eyes full of tinsel and fire

They sold me a dream of Christmas
They sold me a Silent Night
And they told me a fairy story
‘Till I believed in the Israelite
And I believed in Father Christmas
And I looked TO the sky with excited eyes
‘Till I woke with a yawn in the first light of dawn
And I saw him and through his disguise

I wish you a hopeful Christmas
I wish you a brave New Year
All anguish pain and sadness
Leave your heart and let your road be clear
They said there’ll be snow at Christmas
They said there’ll be peace on Earth
Hallelujah Noel be it Heaven or Hell
The Christmas we get we deserve.

Written by: Greg Lake, Peter John Sinfield, Serge Prokofieff

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