Majorityrights Central > Category: Social Conservatism

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.

READ MORE...

You are entering the Twilight Zone of a Blackpool Carnival.

You realize that part of its nightmare is that you could go on indefinitely with this metaphor. There is too much to say -

Its right-wing organizers, their Jewish cohorts behind the scenes and the workers who attend want to maintain the clichés and stereotypes that they have placed as wooden-ducks on the shooting gallery conveyor belts. The Right and Jewish interests want the public to fire at these carefully crafted targets in ostensible justification of their position, which at the same time directs heat away from them and misdirects their potential antagonists. The workers want to maintain these received clichés and stereotypes also because these targets have been carefully crafted to flatter their self esteem and make them feel like sophisticated people for picking them off…

  ...“Diversity,” Blam!  ... “Multiculturalism,” Blam!  ...“The Left,” Blam!  ...“Social Justice Warriors,” Blam!  ...“Equality,” Blam!

The workers further value the cliche and stereotype duck targets as they are rewarded for shooting at them according to kind and gradient of difficulty. Starting with easier targets, they may win a pink clad Lauren Southern Doll for a girlfriend and applause instigated for that from the right wing barkers. Moving on in difficulty, perhaps a Carnival Master Barker Richard Spencer bobble-head; better still, a large stuffed animal with Carnival Patron William Regnery‘s name emblazoned upon it; perhaps a book from his catalogue or a subscription to National Review. The prizes get better with each passing duck ....here they come…..

..“Racist” Blam! You fire, “A code world for anti-White!” You’re down with the White GenNOcide Project. And now Regnery and Spencer take note, you are in line to try for bigger rewards, perhaps celebrity or even an alt-right podcast!

A podcast especially if you hit the next duck….

“Anti-Semite” Blam! You fire, “Jews are behind many conspiracies, but seem pretty White to me and some of my best friends are Jews; fine paleocons who promote Judeo-Christianity.” 

Well done! You can be a regular part of the carnival operation now. A column and regular speaking engagements at conferences and in podcasts with fellow alt-righters is in order having hit that duck. (((The White GeNocide Project))) loves you.

...“Nazi” Blam! You fire, “We were on the wrong side in WWII.” Spencer and Regnery quietly take you aside to a private room, noting your talent as a maverick and Germanophile, with the nerve to take on hard targets, they will tell you, “look, we understand, but you have to cool it for now, most people won’t understand.” Regnery introduces you to his Jewish friends, Paul Gottriend and Gilad Atzmon, who are also sympathetic to Germany and it’s over-zealous persecution. Where not so easily placated by their paleoconservative and liberal alternative respectively, they speed up the ducks and make the targets harder ....next ...

....“Holocaust,” Blam! You answer, “Never happened.” Special note is taken of your potential for stellar initiative. Your talent observed such that you may be taken upstairs and introduced to Horus the Avenger and Dr. Duke; who also tell you, “we understand, but cool it, most others just won’t understand”; nevertheless their ilk can show you how to be a true right wing sociopath, how to run your own franchise dealership, shooting gallery, whatever - you are the Schmittian exception now; you might even sell-out your people in ultimate complicitness with the very Jews that you decry daily.

- They point to TRS, champion dealership now. See?  Even if you are Jewish, no problem, you can go crypto  ...at Alt-Right too. You can also be a semi-open or fully open Jew at Alternative Right, at Stark Radio, throughout the Alt Lite*. Be a celebrity in the Alt Right!

Now, this metaphor of the Blackpool duck shooting gallery may not be appreciated in the sense that it is the kind of metaphor that you’d hear from creepy Red Leftists mocking ordinary people having good-natured, even if low-brow fun.

But the point of going through this metaphor is to illustrate that there is both pressure and reinforcement from a large cultural milieu to be faithful in representation of most of the clichéd and stereotyped ducks offered up as opposition by the alt-right (which is purported guardian of White interests) and encouraged, in fact, usually coined as such by the YKW.

READ MORE...

Black Coffee and Humble Pie - Eat It: British musicians quest for authentic organicism in their rock n’ roll took a turn to estrangement from Whiteness.

To the British hippie looking to pursue his dream of rock stardom unfettered by the inorganicism of letters and to facilitate his effort to outflank musical competitors by dint of his capacity to assimilate black organicism - black soul - his motives might have appeared one and the same as self actualization in the hippie agenda - appearing as universal expression, absent as it were authentication through confrontation of his own mortality, in the draft and the stark contrast with the reality of MLK’s “dream”, let alone Malcolm X’s.

There was a significant difference in motivation between British and American hippies in that the British context lacked the personal being toward death that confronted American hippies through the Vietnam draft; and the collective being toward death confronting them directly in day to day life with blacks in numbers; especially absent, as Americans were, the deep, historically confirmed social group of their (White) people and place, which British hippies took for granted.

Taking that for granted, the British hippies had a distorted view on blacks, largely seeing the pleasantly presented musical aspects of blacks, initially by ((Chess Records))); or representations in (((American and British media))) of blacks as “arbitrarily” oppressed. Without the lived experience of having to deal with blacks in numbers, on equal nationalist footing (actually not equal - blacks had an advantage in the sense that they were allowed to organize in their group interests, having had strident and powerful Jewish backing as such), but by contrast, given British hippies’ capacity to rely on the superior warrant of their White historical people and place, their native experience lacked the existential circumstances of crisis which made for the profound element of hippiedom - its quest for midtdasein - especially for the White male part.

It is not that I lack of sympathy for their mistake, since when I was yet to be confronted on the precarious recourse of civic nationalism by blacks in numbers - as I would be in a few years, with “school integration” - I myself looked upon American southerner’s “prejudice” against blacks as “abhorrent.” I didn’t know from experience, but rather from what (((TV))) had told me. In fact, I incredulously asked my cousins from Alabama “why southerners were prejudiced against blacks?”

But whereas I merely needed to be bused to the black side of town, as I would be in 1971, to learn my lesson and eat humble pie, it could take considerably more to disabuse a British musician of his dream of being a part of the British rock n’ roll invasion of America. He had brushed-up for months on his black licks while he spun Howlin’ Wolf and Muddy Waters records as an isolated variable in his house - safely ensconced in a White nation (while perhaps envious of American success and seeing his superior lack of prejudice as means to rise above the crude, nouveau riche Americans) - removed from the American black movement’s disconcerting contrast with the hippies’ weird, organic expressions of White male midtdasein. On the one hand, there was the contrast of the intimidating aggression of black power as compared to the hippie goal for peaceful communal being; and on the other hand there was the awkwardness of the weird and unkempt hippies by contrast to the studied dress and manner (horn-rimmed glasses, thin ties and uniform black suits) that the Marxist Highlander School of Tennessee taught black civil rights activists to carry themselves with - an air prim and proper, full of “integrity” and “dignity” was to be projected with black “civil rights activism.”

To the British hippie looking to pursue his dream of rock stardom unfettered by the inorganicism of letters and to facilitate his effort to outflank musical competitors by dint of his capacity to assimilate black organicism - black soul - his motives might have appeared one and the same as self actualization in the hippie agenda - appearing as universal expression, absent as it were authentication through confrontation of his own mortality, in the draft and the stark contrast with the reality of MLK’s “dream”, let alone Malcolm X’s.

                     
While sleeping with White whores, Marxist trained MLK projected innocence and promoted “a dream” to the naive and disingenuous, that black and White children could blend to no harm; black Muslim trained Malcolm X preached to the black power militancy of his own, proclaiming along with Elijah Muhammad that “the black man would rule.”

He was not quite getting that the emulation of black organic being lacked the requisite delimitation of White midtdasein, the authentic, organic expression of its peoplehood; at that time organic White male being sought crucial reprieve from the habit of war, alleviation from monocultural (nee universal) male rites of passage and the overcompensating traditional male role of tribal aggression as a result. Having his ancient national recourse to duck the repercussions and the direct experience of living with blacks pursuing their own power nationalism and civic motives made it harder to dismiss the Enlightenment’s prejudice against prejudice and the Jewish hard-sell misrepresentation of prejudice against blacks was invalid. The British rock musician could more easily fancy his grand tour of The US market as a gospel barnstorm; imagine his band on an evangelical mission, to demonstrate non-prejudice and good will toward blacks et al; he could not fully appreciate that his vision was a controlled illusion of (((The Western Media and Powers That-Be, generally))) that might be woken up to reality if only cold water were thrown in his small face by tour’s end, when it was time to retreat home.

Still there was this great pitfall besides brackets for White males in their pursuit of authentic Being at this point. Their pursuit of midtdasein in correction of past over compensations that resulted of didactic incitement to arbitrary competition remained stigmatic against traditional gender roles -  midtdasein was not only going against the male role of aggressive competitor, but against his pursuit of sheer victory and achievement, going against the pinnacle of stand-out actualization above society, or rather atop, but still comfortably aligned, which was the linear traditional direction of male quest.

Moving beyond mere custom and habit of tradition, to reject this quest of pinnacle actualization as a priority nevertheless remained stigmatic from the newly hegemonic modernist standpoint also - its sanctioned pursuit of self actualization as a universal good and in a universal context, transcendent of group interests, was the offered reward for any man who’d compete for it and win it - but offering no sympathetic rest for midtdasein. No, the naively anti-social, a-historical, a-contextual pursuit of self actualization was not only the upshot of traditional objectivism itself, but exploited and exacerbated by Jewish tribal interests who maintained group organization for themselves while inciting profound group competition for others: pandering to female inclination to incite genetic competition in modernist feminism; and otherwise distorting beyond reason the modernist rule structure; saliently, by means of “civil individual rights” and the prohibition of group classification and discrimination by Whites as “racism”; i.e., aiding out-groups, and leaving midtdasein a highly unsympathetic quest by contrast. 

But another large pitfall of the hippie movement and why it did not succeed in becoming articulate in promulgating its organic motive of midtdasein, its profound importance, was that in an initial phase, at least, Being would move toward organic synthesis and against analysis - rebelling against the artificial divisions of analysis, whether the analysis facilitated by mere words or the more baroque analysis of academia and its traditions. Furthermore, males, especially in the disorder of modernity, tended not to be in the addressive position (how are you? can I have a date? Oh, I care about your feelings, why did he hurt you? etc.), a position that contributes to becoming articulate, a position that females occupy increasingly with the upshot of modernity, with the assumption that their intrinsic feelings and thoughts are worth consideration and worth more on the market - with incentive to maintain that increasingly competed for one up position through didactic incitement. Lacking that second person addressive position by contrast and incitement, males would tend to overcompensate, seeking stilted prosthesis in the detached third person position - e.g., a rock star to his audience.

This could result in a kind of estrangement, superficiality and naivete in the pursuit of authentic self actualization, particularly when pursued by alpha male musicians flouting education, “jive-talk” (as opposed to the basic talk), flouting the awkward sublimation, the nerdishness that is characteristic of a good part of authentic White male being. Again, this European soul, as it were, was distinct form the black power and civil rights movement which would view White organic variants as geeky White jive, lacking in the black man’s “sou- ee oo - ee ou—- ooouwel - oou - ouwhel” and “in-teg-ritae.”

Itchycoo Park: Over Bridges of Sighs.To rest my eyes in shades of green. Under Dreaming Spires. To Itchycoo Park, that’s where I’ve been. What did you do there? - I got high. What did you feel there? - Well I cried. But why the tears there? - I’ll tell you why - yyyyy. It’s all too beautiful, It’s all too beautiful. It’s all too beautiful, It’s all too beautiful. I feel inclined to blow my mind. Get hung up, feed the ducks with a bun. They all come out to groove about. Be nice and have fun. in the sun. I’ll tell you what I’ll do - What will you do? I’d like to go there now with you. You can miss out school. Won’t that be cool. Why go to learn the words of fools? What will we do there? We’ll get high. What will we touch there? We’ll touch the sky. But why..

Because authentic White male being will manifest the quirkiness of our optimal sublimation, the appreciation of which is a part of our K selection strategy, its authentic expression was revealed in initial spontaneous, organic expression - that is essential to why this celebration of the weird was a part of hippiedom as well. Blacks, and R selectors generally, are not circumspect enough in their concerns to be weird in the flighty way that Whites are - blacks are cool and overly comfortable, at home in the world, their patterns are too old, stable, masculine and no-nonsensical to be weird in the White way. If sufficiently understood, the appreciation of this optimal White male sublimation would serve to gauge authentic praxis, between the Cartesian extremes of empirical myopia and abstract universalism. This median male sublimation, as opposed to over-confidence, gives us sufficient empathy and pause to spawn intellectual creativity. But within the inciting context of modernity, the pursuit of midtdasein for White males, was but a flicker that was extinguished when it was no longer required consolation against the absurdity of the Vietnam war.

READ MORE...

The White Left has NOT issued its first, or any fatwa, as Nick Cohen asserts, but what The SPLC has done is tantamount to aiding and abetting one.

One may argue that Nick Cohen is as confused as his audience about the terms “left” and “liberal”, but it is not likely that someone with the name Cohen and entrusted to a prominent writing position at The Spectator is trying to be careful about clearly describing a platform to serve the full class of White interests - i.e., a White Left, not to be confused with liberalism, a confusion of terms promoted by his fellow tribesmen, and by which they’ve been able to confuse the public for decades now.

In fact, he does indulge in a new twist. Whether he fancies himself as being descriptive of White liberals (in his view, Jews, such as Mark Potok of the SPLC, would be included as White) or he has some idea of the power of our burgeoning White Left platform, and therefore seeks to confuse it pre-emptively, he is attributing to the term “White left” logics of meaning and action which do not follow from our platform of White Left Nationalism - The White Class.

Indeed, I had discussed the case of Maajid Nawaz with Kumiko, who had explained to me the irony of The SPLC placing this man on their “hate list.”

While I am against making the distinction between “radical and moderate” Islam, as I recognize all of Islam to be harboring and wielding our destruction, whether most active in a present episode or not, I would not go so far as to put at risk to a fatwa a man who has, in fact, come to denounce the more violent and destructive expressions of Islam and is trying to encourage other Muslims to take advantage of more healthy, moderate and liberal life possibilities.

Kumiko showed me this video of a speaking engagement of Nawaz’s, where he describes his project. She and I agree that Nawaz is a bit off in his recommendations - we would ultimately prefer a full denunciation of Islam in favor of Left Nationalism for his people, but also agree that such sudden prescription is both unrealistic and would be even more dangerous to him; as would our taking his side, in defense of him against the SPLC. Kumiko figured that we would not help him, that we would contextualize him in a way that exposes him more to Muslim violence by associating him with platforms (such as this) of White advocacy; while making an association here would also expose him to further Jewish vitriol, such as The SPLC placing him on their “hate list.”

Nevertheless, we think, “of all the Muslims to put on their hate list!” ?

The last straw for me though, making it a bad option to keep silent, was this Cohen guy trying to say that “The White Left” has issued a “fatwa” on Maajid Nawaz, when in fact it is The SPLC that is putting him at that risk, with a clear signal to more radical Muslims - “have a go at him, we wash our hands of defending him in his attempt to moderate Islam.”

Now then, for a look at the article which attempts to blame something which Cohen calls “the white left” for this.

The Spectator, “The white left has issued its first fatwa”, by Nick Cohen, 31 Oct 2016:

Maajid Nawaz

[Cohen]: I have never advised anyone to use the English libel laws. I spent years helping the campaign to reform them, and am proud of the liberalisation I and many, many others helped bring. I have to admit, though, our achievement was modest.

...and hypocritical, as now you misappropriate the term and in fact libel what would be a proper articulation of The White Left, if the term were disentangled from decades of Jewish journalese confusing “left and liberal;” and understood properly by contrast - by the public, and somehow by copyright law.

Ibid: Libel in England remains sinister in intent – the defendant has to prove he or she was telling the truth – and oppressive in practice. Parliament and the asinine Leveson inquiry into the press failed to tackle the horrendous costs, and kept libel as the preserve of the rich and the reckless. You can risk spending £1 million before a case comes to court. Despite reform, libel courts remain the place oligarchs and charlatans go to suppress the truth.

Well, I will not initiate a case against the sinister intent of Jewish media, even though I believe it is their sinister intent to prevent White (as in not Jewish) people from organizing, unionizing in their exclusive defense - a defense of those Whites who are relatively innocent, who are not right wing supremacists, but are rather characteristically cooperative, non-coercive separatists: White Left ethnonationalists -  that there is by contrast an antagonism, a persistent, sinister intent on the part of (((media, academia and other niches))) to confuse the term “left” with “liberal” when it applies to Whites and a would-be “White Left” in order to keep them from defending themselves against the genocide that is being launched against them by Jewish and neo-liberal interests: by means of open immigration of exploding non-White populations, “anti-racism” (i.e., prohibition of White discrimination on the basis of racial and ethnic groups, even in national interest), ubiquitous promotion of race-mixing, endless propaganda of Whites as evil, advancing non-White interests with and against the concept of “White privilege” applied across the board, to all Whites, as something to be “legally corrected” ...their right to abstain from forced contract and imposition undone - a feudal differentiation of laws which disadvantage White organized defense; compelling their mere servitude, their ultimate extinction enforced at the behest the YKW and neo-liberal PTB.

Not only would Cohen libel the term, “White Left,” saying “it has issued a fatwa” but he’s libeled The White Left also by associating it with neo-liberalism and the SPLC in its nefarious irresponsibility to put further at risk a man who is risking his safety to try to encourage more reasonable ways for Muslims.

The White Left is issuing no such fatwa against this man, and rather believes that his heart is in the right place, even if still a bit misguided.

Ibid: Last night, however, I found myself advising the anti-fascist campaigner Maajid Nawaz to sue in the London courts.  I even gave him the names of lawyers who would be happy to help. The attack he is facing is so grotesque, ferocious remedies seem the only response.

It is not “fascism” that he is campaigning against inasmuch as he is articulate - it is the right-wing feudalism of Islam and its (terroristic, if need be) imposition of imam compradores, radical shock troops and the feudal Muslim way of life against what would have been Left ethnoationlaist nations; if not for the destructive imposition as aided and abetted by neo-liberals.

Ibid: Nawaz’s enemy is not the usual user of the libel law: a Putin front-man or multinational. It is an organization that ought to share Nawaz’s values, but because of the crisis in left-wing values does the dirty work of the misogynists, the racists, the homophobes, the censors, and the murderers it was founded to oppose. It does it with a straight face because, as I am sure you will have guessed, the fascism in question is not white but Islamic. And once that subject is raised all notions of universal human rights, and indeed basic moral and intellectual decency, are drowned in a sea of bad faith.

Lets clarify what is really going on here, Nawaz’s enemies are right wingers, Jews (such as the SPLC) and neo-liberals who seek Islamic compradores and shock troops to disrupt Left ethnonationalsm.

Ibid: Nawaz is from Essex. He has fought and been beaten up by white British neo-Nazis. He fell in with Hizb ut-Tahrir while he was young. When he ended up in a torture chamber in an Egyptian jail, he abandoned Islamism for liberalism. Since then, he and his Quilliam Foundation have struggled against both the white far right and the Islamist far right. They have defended liberal Muslims and, indeed, all of us from lethal blasphemy taboos and the threat of terrorism. They respect freedom of speech, including the freedom of their enemies to speak. (When they asked me to introduce their report on online extremism, I was pleased to see them warning the state against the folly of trying to ban extremism rather than argue against it.) Quilliam and Nawaz support women’s rights and gay rights. They believe that there is no respectable reason why men and women with brown skins should not enjoy the same rights as men and women with white skins. They think they should try to stop young Muslims joining Islamic State, not just for the sake of the Yazidis they will take into sex slavery, or the civilians they will tyrannise and kill, but for the sake of the young Muslims themselves.

And now you would try to say that we, “The White Left,” are issuing a “fatwa” against a man who is trying to do this good work? Who is libelous here? Not The White Left: we issue no such fatwa. On the contrary, we commend his good intention.

READ MORE...

First is not the same as most essential (inter esse), a take-away from prior thread.

Updated (significantly) the morning of October 18th CET

I agree that it is important to not set the bar too high and that is something which GW helps to articulate very well - i.e., the Heideggerian place of MidtDasein - by ensconcing the authentic consciousness of the subject in a world view that is not all that conscious - not feeling constantly compelled by the instrumental, for reasons too subjective, too objective, or too “the They” but resonating rather, with the emergent - he contributes thus significantly to the articulation of its authentic form, in this holding fast attention to resonance, from resonance of subjective emergence to resonance of the objective field, a position which does partake of the calculative (Cartesian) while not remaking stuck there, generally. On the other hand, also generally, Heidegger helps to not set the bar too high, by suggesting that authentic thinking generally occurs slowly, in a meandering, qualitative survey by poesis. While the subject is the inevitable entering point of caring interest, its viewpoint is calibrated authentically from there, taken away from inauthenticity and into engagement with its full organic process by re-attention to “there-being” (which occurs, I suppose, when resonance with a relative concern is particularly acute), from momentary concerns to a broad systemic view based in the relative interests (inter esse) of one’s folk (social group/midtdasein) within the emergent world - that is another description of midtdasein; and if the subject is centered not in objectivity, but within the purview of the folk, in praxis; and folk leaders share this view to their relative interests, the calibration of the group should feed back to serve the authentic interests of the subjective starting point which the subject will come back to inevitably in resonance - a resonance that should meld with the group’s interests, in the moment they seek to re-orient anew, to call back from estrangement their authentic position of caring. But if the subject is not getting sufficient feedback from the system, marginalized as such, their authentic concern would bring to bear their subjective perspective on the system’s inauthenticity, acting as a homeostatic corrective (I believe it was Heidegger’s student, Gadamer, who fostered this idea).

Thus, First - subject - isn’t the same as most Essential (inter-esse) - Midtdasein - subject ensconced in a world view of relation within the folk. In fact, the first subjective relation is not to this third person (Cartesian) point of view, but rather, the subject acting into relation of second person address - parental relation, as biological creatures with reflexive capacities unique among biological creatures. From that starting point, it moves into emergent and third person relation (us) to calibrate midtdasein - if the social system is correctly oriented - which it presently is not (because it is estranged, all too Cartesian: objective/subjective, all too moved into the third person “they”) - hence the need for centering not rigidly stuck in the Cartesianism of the psychological perspective, but in the communication perspective, in interaction, its affordance of a view confirmed and delimited by the relative interests of the human ecological system, beginning with the first to second person relation and then prompting engagement in non-universal maturity, to socialization in midtdasein - a worldview gauged against the relative interests of the social group. The interests of the subject as participant in the social group, its authentic being, are held fast as they naturally resonate in emergent delimitation against material reality, including its own affordances and constraints, matters of physics; and for the need to coordinate caring activity/existence in relation to the emergence of other authentic social groups, biological creatures, the necessities of their organic systems in emergent relation to our systemic organic necessities.

Heidegger does advise or describe as authentic then, a holding fast of this essence, the resonance of emergent qualities of the subject, the people, the MidtDasein and its world setting taken to heart.

The holding metaphor is interesting because it implies two separated appendages, or at any rate, the capacity to embrace and coddle that which is inbetween and captivate it to one’s subjective attention.

Adding

GW: Cartesian epistemology, then, is dangerously self-referential, and that applies to the Cartesian sum as well as its cogito ... to what the model can say about the subject.  Subjectivity truly is a chalk circle.

To break this, Heidegger proposed that every thing from a single particle to the universe has a being of its own and, therefore, a truth thereof which discloses itself to an action or state or site (depending on one’s interpretation) called Dasein.  Now, to overcome the difficulty of representation in the Mind, because thought, emotion and sensation are each, in their own way, representational, Hiedegger proposed essential thinking as the mind-activity which is active in Dasein’s way of seeing what is disclosed.

This is good in that it helps supply a much fuller understanding, encourages attention to where our subjective emergent qualities resonate with the emergent qualities beyond the subjective; but you are sweeping aside other aspects that Heidegger suggests for relieving Cartesian rigidity, viz., the idea of Caring, there-being (taking attention out of one’s head), the folk and their delimitation as such - these are not an affectation to Heidegger nor an arbitrary application.

You have reminded me of the aspect of Heidegger in which he calls attention to “spreading out what is interesting - inter esse - and taking to heart what is most essential - then holding fast” - that would be a Heideggerian means for subjective emergence resonating with emergent qualities of the objective…

The holding metaphor is interesting because it implies two separated appendages, or at any rate, the capacity to embrace and coddle that which is inbetween and captivate it to one’s subjective attention.

What you may not be respecting in what I am getting at is how Heidegger’s system would assign being to the folk - and how the subjective would have a different qualitative relation to it, within it, in midtdasein, than to the rest of the “site of disclosure”... it would be a relative quality and a Caring which goes beyond and then delimits the subjective perspective from The They and The The which would make a non-Cartesian difference. The holding metaphor which you remind me of in your attention to emergence is interesting.

Heidegger does advise or describe as authentic then, a holding fast of this essence of resonance of emergent qualities of the subject, the people, the MidtDasein and its world setting taken to heart.

GW: Only by fitting the two realms together may one reconcile false Dasein to “midtdasein” ... may one reconcile the formed personality, with all its error, to the “site” of disclosure of the thing which is the people.  That is what my Ontological Transit, in all its gauche simplicity, is designed to do.  Understand it before you criticise it.

Well, you can put it that way, its implied in what I’ve said, but rather than its being incumbent upon me to “understand” a reification like “the personality”, you might be open to understand before criticizing the reason why autobiography will provide a better means of fitting predilections of the corporeal self to the “site” of disclosure - which includes one’s folk.

I can appreciate that you want “personality” to fit a closer reading of the corporeal and its genetic expression, but the concept of autobiography is not mutually exclusive and will, rather, facilitate “the fitting together” of authentic expression of the personality and the “site of disclosure.”

In minute 2:18 - 2:21:18 of a discussion with TRS, Greg Johnson proposes to do away with the idea that John Locke’s notion of civil individual rights is a key fundament of U.S. politics and suggests that it is only portrayed as such by Jewish interests.

First and foremost, Greg is ignoring the fact that it is in the group interests of Whites to criticize this notion for basically the same reasons that Jews have - especially for its bias against their capacity for group discrimination.

Johnson argues that Calvinism and Republicanism, in the latter case in particular, by way of reading Montesquieu, were exponentially more important to the founders. Maybe they were, but that doesn’t translate to what became important in the life of ordinary everyday Americans for over 100 years.

Are people concerned with The Republic? Well, of course not very much in any practical sense. You can set aside the bit about Montesquieu being more influential by a factor of a hundred. This is a case of an erudite man pulling rank to the detriment not only of the truth, but of important utility.

The second matter is of Calvinism and its inherent means to exclude Jews. The separation of Church and State is integral to The U.S. Constitution, so any such notion of this being more relevant than Lockeatine rights in the every day lives of Americans - or even for those who set the agendas - is way off the mark. Again, it displays a wish for some of that unused erudition to come in handy in a place where it does not really help.

To look at Locke’s notion of individual rights as set against and problematizing group organization is the best way to critique the foundations of America in terms of what has left racial defense susceptible. This is what makes racial defense extremely difficult, because it de-legitimizes group organization.

Given individual rights as the characteristic and definitive law of the land, when people raise concerns about how borders and boundaries are to be maintained, i.e., when people do try to tarry with these strictures, at best they tend to render crazy propositions (disingenuous or naive) that not only will the markets take care of themselves by the magic hand, but boundaries and borders around groups will be taken care of by the magic hand as well. In a word, Locke’s empirical objectivism is a force of liberalism that is available for easy exploitation - by Jewish interests, liberals and other later day objectivists, be they Austrian School or other form of objectivist.

Nobody around here is saying that Jewish interests would not have taken advantage of The Constitution’s empirical basis. Nobody should be naive enough, however, to believe that just because Jews reject it for its troubling of group organization and discrimination, that we should not problematize it on that basis as well, in order to discriminate on behalf of ourselves.

Greg is being that naive and asking us to be that naive when he tries to pull rank and suggest that Montesquieu is more influential by a factor of a hundred. Well, maybe he was to the founders. But ask Americans, including politicians, what matters to them when push comes to shove - for the past hundred years or so, what matters to them? Montesquieu, Calvin or their Lockeatine rights?

Part two of Kumiko Oumae’s critical examination of Matt Parrott’s Christian traditionalism.

Subjects covered included: Global baptism, Christian universalism, homosexuality, Africa and the population question, Syria.

58 mins, 52.6 MB

Summary: A two-part critical examination, conducted by Kumiko Oumae, of many areas of Matt Parrott’s Christian traditionalism, from Matt’s faith fundamentals as an Orthodox Christian traditionalist and nationalist - in that order - to Matt’s views on freemasonry, the relationship of Judaism to Christianity, the pagan past, how religion renews, global baptism, Christian universalism, homosexuality, Africa and the population question, and Syria.

Can I just say, from a personal perspective, that I thought the interview was a success, notwithstanding any hostilities which may have existed prior to it (and since). Kumiko was very well prepped and she did a great job of maintaining a high tempo of relevant and close questioning, to which Matt responded generously.

My thanks to you both.

This is part one: The fundamentals of Matt’s Orthodox Christian traditionalism examined, Freemasonry, Judaism and Christianity, the making of religions.

1 hr 22 mins, 75 MB.