Majorityrights Central > Category: Law & Order

Within days I will set up a website to advance the best in White advocacy/nationalism as it is known to be - a place for the resource brought to bear, for its cultivation by those who recognize the crucial value of this resource.

I will endeavor to maintain a presence at Majorityrights in order to correct any misrepresentations of my positions and to challenge any perfidy which might make its way back, hoping for my riddance.

Some may think that I might be disheartened with the marketing campaign and those beholden to it having held sway over me thus far, but it is not the case.

Some will mock me as having spent my time in futility, but I think not; especially as compared to the likes of those who spend $10,000 only to die on the side of Mt. Everest.

I have achieved what I set out to do, which is to summit (what I am satisfied to be) the most vital and necessary in theory for the advocacy of European peoples. Similar as those not understood for having undertaken a quest of Mount Everest, it was my objective. Something that I had to do. But unlike their project, mine was not so personal or futile; rather it was in service to my broad understanding and to our people (and, ok, if I am to be most honest, perhaps as much against antagonists and those who do not care - their practices which are objectionable for the destructive impact they are having upon us), and against those who time and again mislead the theoretical trail; by contrast, I have left clear maps on trail for the sovereignty of European peoples: I know that I have brought the best in truth and in depth; while some may be determined to deny this truth out of custom, habit, tradition, their prejudices or vanity - or in red caped misdirection, as I have particularly shown - all one has to do is take a look honestly at my efforts which I will carry over to the new site to be disabused of pseudo justification for antagonism to the platform which I bring to bear.

Whether the new site achieves popularity or not right away is not an issue; any more than popular approval might not be first in mind for the guy who dies on the side of Mt. Everest, singularly focused in his aim, irrespective of how futile and impractical popular opinion may deem his quest to be; however, by contrast, the objective of the new site is not vain nor impractical, nor destined to be unpopular or out of the mainstream as those who do take a look will see; as the perspicuous overview from this summit has shown what is most relevant; a manifestation of the most necessary resource for our people.

Healing that confusion, the lack of wherewithal that comes from a family with crazy and hostile communicative patterns has a price which one is not particularly aware of when still in the midst or recovering from its throes…

As one heals, regains their natural emergent form, the poise of its perspective, one is suddenly confronted with the myriad of one’s own culpability in not negotiating these family and friend circumstances better; one is somewhat braced for the fact in that one is now essentially healed, but the memories of one’s own interactive failings, i.e., to negotiate relations better for one’s own sake and to make one’s way better with them, are on constant offer to the consciousness, really too many examples and presenting from any given day that one might reflect upon.

One thematizes, taking examples, and tries to empathize with oneself as having done the best they could in the circumstance and remember that the person that you view failure with can bear some joint responsibility.

I’m thinking of my father, specifically.

Confusing, could not effectively and respectfully communicate his thoughts; questions about his confusing statements were treated like an affront, volcanic temper like you can’t believe, otherwise largely catatonic TV-watcher - infuriating the way he’d smile along with it…. but might turn away momentarily to literally paraphrase his WWII generation mantras - “you can’t fight city hall” and the liberal, “anything goes when the whistle blows”... he would say this with a smile on his face, like you were supposed to relate.

His worst characteristic, however, was his penchant to attack vulnerability - made it near impossible to trust him. This did-in my mother’s psyche; and having to deal with her broken psyche is another can of worms that we don’t need to talk about. Psychologically, intellectually, bad situation all around.

Materially, I’d be a jerk to complain. Weren’t rich, but had what we needed and a modest bit more…and that does, indeed, spill over into some opportunity to heal the psychological and intellectual deficit.

But as harrowing as my father could be and the fights that he had with my mother were (you could hear them around the block from our house), I eventually gained enough perspective to see how I might have done better as well.

First of all, a working class family without advanced education and four kids.

I could not have done better than my parents ...oh maybe a little better in some ways, but overall, probably worse…

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In a recent podcast, Dangerfield ran clips from an English village in the 1970’s celebrating The Queen’s Jubilee.

Dangerfield remarks among his derision of “Post Modernity” read (((post modernity))) as opposed to White Post Modernity, and “The Leftists”, read international, red leftists as opposed to White ethnonational left, that these “Leftists” will denounce the celebration of “The Queen’s Jubilee as right-wing reactionary nostalgia.”

This is not really quibbling on my part. Rather, it provides a good example of why it is important to understand Post Modernity correctly, viz. White Post Modernity as opposed to its (((red caped))) misrepresentation along with other language currency counterfeiting the depth grammar of left and right.

Dangerfield says, “these leftists want to say that these English villagers celebrating the queen’s jubilee” is an expression of right wing reaction.”

However, Post Modernity proper, viz. White Post Modernity/left ethnonationalism, would say, on the contrary, that it can be fine and good for these English villagers to celebrate the Queen’s Jubilee. Unlike the rule structure of Modernity, a practice (and a people) does not have to be different and new in order to be good; and should not be put at risk to uncontrolled experimentation.

If it is a healthy tradition, one can feel free to participate and reconstruct the practice/people without the pangs of self loathing for the appearance of conformity (as opposed to modernity’s paradoxic mandate to the individual: “be different so that you can fit it”); one invokes a willing suspension of disbelief in the hermeneutic (liberated from Modernity’s mere facticity) and one does so understanding when it is healthy for one’s people (while one is free to Not participate and can give way to Modernization when a tradition is not healthy for one’s people).

You begin to see why it is important to have a clear understanding of Post Modernity, viz., White Post Modernity.

For one clear example, for capacity that it provides for Optimal Competence, as per Aristotle’s description of performance requirements: minimal, satisfactory, optimal.

A minimally competent person could not participate in the Queens Jubilee appropriately, because they would not understand it well enough - thus, not understanding how to reconstruct the practice normally, or adjudge where the practice might be right (despite modernist derision) or where it might be going wrong (despite its having been tradition).

A merely satisfactorily competent person can ONLY participate in a rather verbatim reconstruction of the practice. But given the disorder of Modernity, lacking the stability that once underpinned the practice with assurance (e.g., The Queen has our interests at heart and would never decry those against immigration as “racist”, nor lord accountability to the universalizing Jesus over us, as opposed to accountability to our native people, nor have a grandson married to a Mulatto), there is no such thing as the kind of stable criteria for one to reconstruct; one must have more understanding of the context.

Hence, given the disorder of Modernity, especially (((weaponized))), as it were, there is no stable traditional order to practice satisfactory competence, one is either minimally competent or optimally competent.

* Aristotle’s discussion of minimal, satisfactory and optimal competence uses the example of fairness in exchange and knowing the difference.

Satisfactory competence can only make an equal exchange.

Minimal competence doesn’t understand an equal exchange, might make an equal exchange by accident, or give less than the appropriate value or more than the appropriate value, not really understanding it.

Whereas optimal competence knows the equal value of an exchange but can exchange less without being niggardly in truth or can give more without being ingratiating in truth.

It is not only necessary for English and all European peoples to understand Post Modernity properly, but it is also quite possible, not too hard at all for the vast majority of our people to understand its performance requirements; minimal/optimal. Hence, we must not be deterred by Jewish red-caping of terms and concepts.

Related at Majorityrights:

White Post Modernity: corrects reactionary chase of (((red capes))) fucking up necessary pomo ideas

White Post Modernity

Superchat question (52:40): “I wonder at what point we have to choose to either digest these people in our society, as the hippies were in the ‘70’s, or to understand that their culture and mores are indigestible and must be cast out of our society.”

Styx (53:01) “You mean the far leftists? Well, they’re already being…

Ramzpaul (53:38): “And your point about the hippies is good, because, I did a video about this (”Revolution Fatigue”), why you have to catch the momentum…I think the left, these radicals, they think they’re going to have a revolution like its 1917 Russia or its The French Revolution..or they think they’re in Weimar Germany and they’re fighting the Nazis. But see, that type of thing, there’s a lot of differences and you need to really make it happen pretty quick. Whereas I remember, I don’t remember, but I read about the late 60’s, early 70’s, there was like The Weather Underground, they thought they were going to topple the United States and have a revolution. But by the time that I got to university in 1981, they were already considered very dated…people who had that mindset were considered old.

DanielS:

Your understanding of “hippies” is idiotic. The Weather Underground were not hippies. The hippies were not Marxists in their essential motive; in fact, they were notoriously frustrating to Marxist revolutionaries. It matters, because the adversaries of Whites love to blame hippies; it is a way to blame White men as opposed to the culpability of liberal/Marxist programs spearheaded by Jewry; and because they wish to turn White right wing dolts against their own people, while burying an understanding of the profundity of the hippie motive for White men: a fundamental and profoundly important motive on behalf of White male Being / (Dasein/MidtDasein for White men especially) as opposed to their being considered so intrinsically valueless as to have to go to war in Vietnam, exploited for the custom, habit and tradition of their gender role as obligated to war - even in this case, where there was no clear and immanent danger to them and their people; where there could have been other means of dealing with Vietnam rather than conventional war).

A White ethnonational left would not be in “revolutionary” mode where the interests of our union - a union of our people - are being served by those in power. If they are not, i.e., if our interests are not served, then we would seek revolutionary transformation so that the union of our European peoples are secured. This is a big difference between a White ethnonational left and the Marxist, internationalist left. When our ethnonationalist union is secured, we are no longer in revolutionary, transformative mode, but are, rather, elaborative and self corrective.

Note that the hippie epoch lost all impetus once the Vietnam draft was over….

The grievance that caused “the hippie union” “to strike” against the powers and ways that be had been “settled.”

The Beatles, “Revolution” https://www.youtube.com/watch?v=BGLGzRXY5Bw

Ramzpaul and Sytx are weird and annoying in their very insistence upon normalizing Jewish discourse.

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For the sake of invoking a provocative perspective, I would like to momentarily change the pronoun in the anti-war song, “Walking in Space”, from “how dare THEY try to end this beauty, to how dare SHE try to end this beauty…

How dare she try, to end this beauty…

Right wing women who go along with the Jewish cover-up -

- ignoring the underlying motive of the hippies and wanting to blame them instead for having created “our problems”, suggesting that men should man-up in universal maturity, rather than manning-up to create group boundaries (e.g., by unionization process), or manning-up where our people’s boundaries are violated (as opposed to the other side of the world, in Vietnam, nowhere near our people’s boundaries, or where Jewish/Israeli boundaries are threatened)

- are particularly annoying…

I also interpose the pronoun change to suggest that this valuation of impervious confidence to the sacrifice of intellectual, critical apprehension of the power’s directives is a tendency in female predilection, and that the hippie movement was a (un-articulated intellectual/political) White male motive by balancing contrast to female valuation, e.g. of sheer confidence.

This also suggests a “foundational” reason as to why intrinsic value should be attributed to White males, for their perspective, as its predilections can, if anything, be better than female predilections; but in any event, provide a necessary systemic corrective in balancing the human ecology of European peoples.

Again, this momentary pronoun change is provocative. Of course women aren’t to blame for men getting sent to Vietnam to kill and die. However, traditional gender roles could have destructive consequences for men as well (second wave feminism kicking off in the 60’s as well), when hidebound, “foundationally” inflexible to the natural emergence and interactive development of White masculinity and its requirements (in praxis).

Related at Majorityrights:

A Conspiracy Theory of A Conspiracy Theory to Divert From White Male Dasein.

Paradigmatic Shift: A paradigmatic shift of epoch world view is emergent with the implicative force of the pandemic.

From Modernity, International Liberalism and Pandemic to Pervasive Ecology Managed through the Coordination of Ethnonationalism’s Paradigmatic Conservatism.

Paradigmatic Conservatism is an idea put forward by Gregory Bateson, endorsing strong national borders which, in turn, allow for broader individual liberty within the nation. He maintained that the prevailing epoch has stupidly reversed that equation - with borders having been allowed to run wild while individual liberties are pegged.

....

A paradigmatic shift in world view is instigated with the global pandemic, from the prevailing liberal internationalist paradigm, to one of paradigmatic conservatism – strong borders which can ideally and practically facilitate a wide breadth of individual liberty within, securing the integrity of the authentic, emergent qualities of our genome.

The global pandemic evinces a long overdue ecological corrective to the modern epoch’s impervious liberalism. Its universalizing reach wielded obliviously over interpersonal and international boundaries, where not naively adopted in the rational blindness of its pseudo objectivity, detached from relative group interests, then disingenuously weaponized by the powers-that-be, buttressing that halo of innocence with suspended disbelief in arbitrary experimentalism for the promise of limitless progress and growth, even if in the hereafter.

Modernity has been a driving extension of the most determinedly evangelical forces of globalization, with that linear belief that change and arbitrary experiment lead necessarily the way of progress, ostensibly warranting the hubris of vulgarly pragmatic narcissism to run impervious rough-shod over indigenous peoples – their destruction by its means, after all, written-off as a mere functional hazard of progress and being where the critique of Modernity gained moral traction/warrant with anthropologists.

There is an irony in this post modern correction, the reflexive effect of the pandemic revealing both our systemic inter-relatedness and thus interdependence on sovereignty, as the inhabitants of earth are shown most clearly how mutually interdependent and thus responsible that we are for the discrete border control and population management that nationalism facilitates.

This shared circumstance that we are all now confronted with along with the national responses of border control and social distancing, confirm the profound importance and the very real possibility of maintaining national borders and social bounds. Functional possibility of border and boundary control that the liberal powers-that-be would undoubtedly like to continue to deny.

And of the culmination of this Modern epoch post World War II, the idealized prohibition of group classification by means of Lockeatine Civil Rights no longer taken under the epoch’s fulmination as a simple mechanism at individual discretion against impediments to individual liberty, forward thinking and progress, but given a potently weaponized form of “Civil Rights” against forecast abuse of social classification by suspect groups, viz., as “racism”, a stunning and stigmatizing concept to wield by even the most crass against those deemed likely to abuse the concept of human taxonomic classification, easily ruining them, Bateson remarked in one of his very last speeches, nevertheless…

“I don’t have to tell you about the tyranny of patterns, that is the rubric under which we meet. What you may not know, is that you have to accept them.”

The rubric of the “tyranny” cited by so called progressives to be sheerly liberated from, of course, is the formal classification of patterns – including human ecologies – while Lockeatine rights, anti-racism and so on, are what is taken for granted as the perfectly innocuous liberation, the remedy to this “tyranny.”

The inevitability of systemic correction inherent in patterns, whether by stasis or homeostasis, is their tyranny.

This long overdue correction to modernity’s Cartesian universalism nevertheless presents the opportunity to move from post hoc reaction against the inevitable stasis – and by reaction against the stasis, we mean the non-deliberate physical and biological responses to corrections coming from outside of the system, sometimes confronting it in the form of disease, such as this virus - to one of social systemic homeostasis, deliberate correctivity: the autonomy of self correction, self corrective systems.

Nationalism, particularly ethnonationalism, structures a systemic world view optimally for homeostasis, i.e., in praxis - the socially self corrective paradigm as it facilitates accountability, coherence, agency and warrant in the management and coordination of human and pervasive ecology.

Whether disciplined by the overseers of homeostasis, or by brute stasis, a paradigmatic shift from Modernity and liberalism is implicated.

This international affliction that we are experiencing and the national responses of border control and social distancing confirm the importance, possibility and reality of maintaining national borders and interpersonal bounds.

As such, it prompts consciousness of a paradigmatic shift from the prevailing internationalist liberal paradigm, to one of paradigmatic conservatism - ethnonationalism.

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However, the perennial libertarian concern over abuse of state power is vying to reassert itself as the most important rubric.

State measures to control the virus, ranging from shutting down small businesses, to fining people for walks in the park, to tracking-apps monitoring people’s whereabouts through their I-phones, to limiting freedom of travel for ordinary people, are looked upon as liable to lead to further centralization of wealth and power to the anti-ethnonationalist elite, along with a greater capacity and ostensible warrant to clamp down with a police state in their interests - not ours.

Particularly if this concern is upheld as paramount by influential voices who do not experience themselves as having a strong vested interest in ethnonationalism, a temptation especially for those talented enough to nerd their way around (think Styxhexenhammer666) and get their share (for now) despite the growing casualty to our species, personal priorities such as theirs can tap into a broader audience of right wing reactionaries, flatter their “intellectualism”, tickle conspiratorial horror scenarios and maneuver the broad base of our people right back into the laissez faire liberal-sphere - a co-option which would suit the powers that be just fine - the liberal powers that be, who’ve gotten us into this broad wreckage of our human and pervasive ecology, who obviously care even less about us and our concerns for the preservation of our kind and habitat, and would be just fine with seeing us blended away where we do not die-off outright.

Hence, the correction could be diverted through over reaction as the exercise of state power rouses concern of police and surveillance state, whether paranoically imagined or very real, as incipient ethnonationalists certainly have cause to be concerned about that through their experience of censorship and persecution.

However, most of those worried about these possibilities tend to be the same people who do not have the freedom of being grounded in good will; not being ethnonationalists, the people they feel duty bound to see as something like brethren-ends-in-themselves are not, in fact, their people, or do not conceive of themselves as such; and thus, they rather stubbornly cling to their right wing, anti-social security blankets – the socially unaccountable natural fallacy of ceaseless power struggle, or outside of praxis on the other side, outside of nature to an unaccountable sky god or the “magic hand” of the market that would ordain the charlatans who would use state power to oppress them indeed.

Nevertheless, the significance of achieving national autonomy for our people through state sovereignty on our behalf, is so clearly important that how state authority is to be achieved reigns supreme and how to rein-in state authority over potential abuse a detail – an important detail but one which should be far more manageable as we all know, if we are “bowling among ours only.” In fact, issues of potential state abuse, corruption and accountability (particularly keeping accounts requested to a minimum) should be far more manageable trough ethnonationalism and all the more reason for us to take charge.

Putnam’s studies, published in Bowling Alone, indicate that the heterogeneous, proposition nation is at the other extreme with regard to trust facilitation. Thus, we have less to fear from the homogeneously populated state – i.e., ethnonationalism.

And ethnonationalism is most open in the broadest sense as well, as the people are one in the union, from elites, to rank and file, to marginals, accountability is most likely to best serve the interest of all, thus kept to a minimum, let alone going rogue to police and surveillance state.

With that is another silver lining to fear of the police state: try putting yourself in their shoes - what are you going to do with all this data? Where would you begin? Are you afraid that you might be required to get a vaccine in order to travel or move to a nation? Is that a new practice? Haven’t Small Pox and Polio vaccines been required for a century now? But I digress.

Yes, China has a pernicious social credit system in operation, but that is a function of a narrow elite rigidly in power for their sake, not an ethnonational superstructure. China would have to be broken into several nations to have ethnonstates; as opposed to something more like an empire over-reaching divergent interests, attempting to suppress and control them.

Let us put trust where most people intuitively find trustworthiness, and where the science tells us that people find social and political participation worthwhile regarding state/union organization – if it is ours, in and about the interests of our homogeneous people, it is at very least a trustworthy start.

Further, consider what convulsive, over reaction can bring indeed - the quest for pure warrant, the exception beyond account, ethnosupremacism and genocidal imperialism as opposed to ethnonationalism.

Paul Tillich:

“The existentialist protest against dehumanization and objectification, together with its courage-to-be as oneself, has turned into the most elaborate and oppressive form of collectivism that has appeared in history.”

Although arguments have been put forward that he was speaking of the Soviets, it is actually pretty apparent that Tillich was speaking of the Nazi regime.

Even so, this platform isn’t about preventing self actualization and achievement, but rather looks to make the individual quests more possible by putting them on socially supportable, emergent grounds, facilitating an optimal circularity of needs in quest in order to stabilize them within the union, harmonizing them with homeostasis of the union as well.

This is why social constructionism has been recommended, in order to sensitize us to our human connection and indebtedness in Praxis, which is a fact and a responsibility, a necessary focus particularly for we, the more individualistic peoples of European evolution.

In fact, we are not making things up, out of thin air as weaponized forms of purported social constructionism would bandy.

This international affliction that we are experiencing and the national responses of border control and social distancing confirm the importance and reality of social grouping, and the possibility of maintaining national borders and interpersonal bounds.

As such, it prompts consciousness of a paradigmatic shift from the prevailing internationalist liberal paradigm, to one of paradigmatic conservatism - ethnonationalism.

In fact, in some respects we are experiencing the dark side of self actualization, a modernist story in dire need of social hermeneutic correction (as I have discussed many times), a story told of our individual potential and social boundary transgressing liberty maximized and weaponized against our group interests through the context of America’s civic nationalism; its civil rights weaponized as anti racism against any social classification that would serve European homeostasis facilitated by ethonationalism; thus it is an anti nationalist weapon, decidedly un-ecological but given to us as the rubric under which we function since World War II. Since then, Nazi imperialism and supremacism, its natural fallacy, have been disingenuously labeled nationalism by those antagonistic to our people being due any account, as we would by means of a sufficiently powerful group, the ethnonation, and able thereby to require accounts in return.

To be clear from the start, we are marking a distinction of ethnonationalism from ethnosupremacism, the epistemological blunder, the natural fallacy of Nazism, which was supremacist and imperialist, as Hitler believed state borders were a fiction that were merely enforced by brute force and should be violated by the powerful people, imposing their will to power in accordance with his natural fallacy – this is not nationalism, nor socialism for that matter. His natural fallacy followed a logic of meaning and action beyond (or below, as it were) the accountability and correctivity of the praxis of the social world, to runaway – to destruction. Our aim is the systemic autonomy that the social construction of ethnonationalism facilitates, and preservation of human and other natural species which borders assure, not a race struggle with the aim of annihilating those who do not want be subject, subsumed and eliminated in a battle for supremacy.

Ethnonationalism is the opposite, defending species against supremacism and imperialism.

As opposed to this runaway quest of modernity, clinging to subhuman nature in struggle for supremacy and imperialism, the turn to ethnonationalism wields the power of common interests to cooperate, thus security over anxiety, death, emptiness, meaninglessness, guilt, condemnation, subsuming these existential dreads into the meaningful context of our social capital, its history and future.

The ethnonation gives verifiable structure to the history and systemic breadth that hermeneutics critically affords - the historical narrative of our people, our broad systemic perspective in coherent meaning, contextualizing and transcending mere facticity, beyond duress of betrayal and the natural fallacy of momentary or episodic struggle.

Nationalism, true nationalism, that is to say ethnonationalism, requires a paradigmatic adjustment in the narrative we go by – not to deny the place of self, but to place its relevance within the meaning of a large, but delimited group – the nation (species) and the race (genus) along with its regions being about the largest practical unit of analysis to stave off the abyss of indifference that confronts the limits of our natural parameters.

There is an irony here as the epoch of Modernity is brought to a conclusion, its universal quests, its obliviousness to differences that make a difference, it’s impervious internationalism brings home the interdependent need among the nations for border control to facilitate human and pervasive ecology.

That is, national border control provides the apparatus for population management - the correctability of Praxis, which is approximately synonymous with social systemic homeostasis, the deliberate management of human ecology only practical through the alleged artifice of nationalism and its coordination among ethnonationalsm, without which there will be stasis, brutal stasis such as the virus.

We should have been able to do this before the disaster hit, but liberals…they are just too cool for the rest of us, aren’t they?

Now, you don’t have to look at things that way, you can go back to the blindered perspective of self actualization and the magic hand which you think owes very little to your ethnonation, but I don’t recommend it and I’d have people take a look at people like you when the nation’s people are down on their luck.

Ethnonational management facilitates the establishment of control variables and the biodiversity, the flexibility for an ecology that will best assure our survival and advance.

We are speaking of very real human biodiversity, more horizontal in nature, not the red cape, singularly lateralized Steve Sailer sham of comparative I.Q. that he has the nerve to call “human bio diversity” - the lateralism that you rightfully fear, having power to wield all that modern apparatus and same old narcissistic Abrahamic world view indifferent to the difference of your human ecology as might thrive in a diversity of ethnonationalism.

This international crisis demonstrates how interdependent we are on borders and interpersonal bounds, to protect the ecology of our genome, i.e., on not being forced to be so inextricably enmeshed with one another and not be subject to the coercive social engineering, the artificial halo of sainthood of no account, self righteous, imposed pan mixia to the destruction of ancient genome in this universal, most evangelical religion of modernity - which some would call secularized Abrahamism, a tag of which I could agree.

This world view takes us to a new paradigm from the Judeo/Christian, its enlightenment reaction of Descartes and Locke, to a world view centered existentially through praxis, and not misdirected from that centering by the red cape abuses of the concept by the YKW; rather we hold fast to this paradigm, the social connection of our embedded, emergent groups, race, nation, sub groups, family, and to responsibility, to ourselves in coordination with outgroups for our common interest, manageable by group – the nation being the optimal unit of power to maintain ourselves against out-group antagonism, indifference and brute corrections like the virus.

This international affliction that we are experiencing and the national responses of border control and social distancing confirm the importance and reality of social grouping, and the possibility of maintaining national borders and interpersonal bounds.

As such, it prompts consciousness of a paradigmatic shift from the prevailing internationalist liberal paradigm, to one of paradigmatic conservatism.

The Post Modern, hermeneutic turn, is a turn from the Caresian estrangement of Modernity to a centering in Praxis, our people, which is entirely consonant with ethnonationalism and its coordination with fellow ethnonationals.

The ethnonational state in particular, is an existential entity. That is, it facilitates the re-centering of our Western world view in Praxis – social group – taking us out of Cartesian estrangement, runaway and reaction to brute corrective stasis, to a centraliztion of ethnonationalist social groups, with their capacity to structure systemically corrective homeostasis by means of accountability; which also facilitates coherence, agency and warrant to coordinate with other human ecologies and pervasive ecology.

In this paradigmatic shift we are taking the post modern turn to praxis – the social outlook, the centralization of our world view through our people groups, most powerfully by nation, as opposed to the non-social, i.e. non human modernist reaction to sophistry and its abuses of the social realm, which shuns our capability for interactive, agentive correction and seeks relief from that responsibility by claims of narrow, if not pure warrant at either end of the Cartesian extreme, beyond nature, or below human nature, in natural fallacy – either way, beyond correction, beyond accountability, with impervious claims of objectivity free of interests and accountability, and liable to runaway, to disaster, such as befalls us and has befallen us.

In quarantine of our shut borders and social distancing, we may experience the time to dwell, to dwell in our emergence, among our emergent habitat and folk, to hold fast, maintain and evince our truth.

It is a time to slowly look at our situation in its broad concern, take what we need in essence and give thanks – thankian.

This anti Cartesianism, call it social constructionism as you should, is about focusing attention on our interrelatedness, re establishing the capacity to unionize our interests, not a matter of some esoteric and vast undertaking of psychological transformation, but a highly pragmatic act, an ordinary, straight away available act of unionization in our genetic interests, recognizing and reminding one another of our inter relation, indebtedness to one another and thus accountability – but with that comes the aforementioned reward of coherence, agency and warranted assertability.

There is an irony being revealed in this crisis, of the interdependent need for border control to facilitate human and pervasive ecology.

The irony of interdependence means that we are interdependent upon the discrete border control and population management that nationalism affords.

Hence the Paradigmatic shift from the globalizing liberal hegemony is set forth. Thanks be to the forces of pattern.

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Richard looking down unironically on the post modernists. In truth, where pomo is not otherwise misrepresented by (((red caping))), Richard is assisting the disinformation through his customary misdirection, now misleading White interests by characterizing the erstwhile eminently necessary concepts of post modernity with one of the few concepts associated with it that should be left behind - Rorty’s shallow concept of “irony” and the ironic stance.

The astute in concern of White interests will observe and understand that Jewish interests are generating and marketing misdirection of concepts that would be essential to White group defense, and Whites continue to fall for it.

The basic strategy of Jewish group antagonism is to take a good idea, necessary to group defense, advocacy, homeostasis, and deploy it in the interest of non-Whites or anti-Whites; then exaggerate or reverse these advocacy concepts to the point of utter misrepresentation, absurdity, to where they are perceived as alien and repulsive to the common sensibilities of Whites, causing them to react even against the concept underlying this red caping and against thus, the very concepts that Whites need to understand and organize their group defense.

Since their assent to greater hegemony than ever with the 2008 financial bail-out, Jewish interests have been confronted with an intersectionality where their prior advocacy of social justice positions now threaten them in their elite power, and hence they have sought to align and co-opt White right wing reaction, elitists in particular, though any sort of no account liberal (notably, “conservatives” conserving liberalism unbeknownst: US Constitution’s “civil rights” weaponized against conservation of White group interests; Christianity’s individual souls irrespective of group interests; scientism’s liberal conserving of animal drives as opposed to the “artifice” of human group organization) to their cause against “the left” which might otherwise provoke awareness suggesting the unionization of White ethnonationalism to hold to account those who are fucking our race over - Jewish interests along with the naive or disingenuous complicity of White right wing elitists, who are fine with selling-out our people, and other no account liberals, happy to take the license offered in the disordered, no account fallout of modernity - the wake of “objective superiority” taken for granted.

While Pat Buchanan was disgusted by “the sewer of multiculturalism” (all Americans should be Judeo/ Christian, speak English), (((Gottfried))) and he took up the response of integration by carrying forward the mantle of (((Frank Meyer’s))) paleoconservative “fusionism” of Abrahamism and enlightenment values; handing it off to Richard Spencer for a paleocon 2.0 big tent called the “alt right”, until Richard’s “Faustian imperialism” blew that up. The paleoconcon false opposition has now been handed from Gottfried to Nick Fuentes’ court.

And since WN continue to fuck things up, reacting against (((red caped/ i.e. misrepresented))) “post modernity” as so much “left wing, da-da nonsense”; acting into the reactionary right wing positions altercast them by Jewry, supposedly on behalf of pure truth and morality, somehow transcending human interests, while chasing misrepresentations (((red capes))) of the erstwhile necessary concept of Post Modernity on the whole, along with (((red capes))) of its ancillary concepts, I must repeat, hopefully in a more clear and compelling way, things that I’ve said before but for some flourishes. However, it is a great advance of Post Modernity properly understood, to emphasize the fact that an idea does not have to be “new” in order to be understood as good, useful, important.

The essential move of the Post Modern turn is to call attention back from Cartesian estrangement, to re-centralize and provide means to sustain our world view in praxis - our social group – through an engaged process to protect inherited forms and helpful traditions of our people from the ravages of modernity’s linear “progress”; while allowing modernist change where salutary, and leaving behind tradition where unhelpful in sustaining praxis; but the post modern turn from modernity’s linear notion of progress would not take praxis so far in ethnocentrism as to be supremacist and imperialist, unable to respect and coordinate with other groups of people, let alone go so far as to revert to a more primitive form yet, Monoculturalism, to where the humanity of non-members is not recognized:
         
Rockefeller, oblivious to the fact that he will shortly become dinner for the natives.

Just as the Monocultural worldview of cannibals might view a White interloper as non-human, rather as something good for the communal stew pot, so tribal monoculturalism would perhaps view we “racists” as less than human, not worthy of life.

As Modernity has been on a trajectory for the reflexive effect of Monoculturalism in its globalizing pursuit of universal progress, particularly as its rule structure, performance requirements, narcissism and rational blindness are (((weaponized))), many of our right wing dupes have dutifully reacted against Post Modern responses to Modernity, which are also (((weaponized))) - (((red capes))) of concepts such as “multiculturalism” and “diversity” - and they double down against them in Cartesian reaction, in Modernity’s quest for pure universal warrant with objective detachment and its abiding rational blindness that opens the way for subversive infiltration and monocultural integration.

Liberals, operating on the same “objective” Cartesian premises taken for granted as currency by right wingers, have long found a way to prove their objectivity - by means of “color blindness” - “not seeing” the most obvious differences, such as black and White. That’s been an easy way to establish one’s legitimacy in the world’s liberal hegemony, the fallout and disorder of the enlightenment. But a reflexive effect of objectivity over-stressed is hyper-relativism, as corrections of Praxis and its means (means of social systemic homeostasis by way of human agency/correction in interaction) are thwarted.

Perhaps European Nations and all White Nations, markedly led by The U.S., its Constitution being the beacon of Enlightenment philosophy, had to reach the present level of destruction to White genetics for our advocates to look more critically at our own philosophy - observing vulnerabilities to our genetic patterns; notably on the empirical side of Cartesianism, in Locke’s conception of individual civil rights (so integral to the American way) as a technology to supersede the “empirical fiction” of social classifications.

The US Constitution and Civil Rights, held to be sacrosanct - the “ultimate warrant in defense” for a modernist, liberating them, so they believed, from the influence of suprafactual narratives and superstitious traditions  - came into doubt.

Indeed, the vulnerability of that Cartesian purity spiral was exploited against Whites, Alinsky style, making us “live up to our rules” in “Civil Rights”, 1964, which prohibited White people, anyway, from making group classifications and discrimination thereupon. In subsequent decades, the prohibition was stepped-up with Anti-Racism - basically anti-group classification and discrimination thereupon, for Whites, anyway.

Were it not for the (((red caping))) of the post modern turn and its attendant concepts, as our philosophers properly conceived them, our people could have recognized the countervailing significance to us.

Following a clear trajectory from the apex of Modernity in Descartes, to its empirical side in Locke, to Vico, the first major critic of Cartesianism, to Kant’s failed (still Cartesian) attempt to rescue our moral order from Lockeatine arbitrariness, then on to Nietzsche’s criticism of Modernity and through to Heidegger and his student, Gadamer, we can make the inference that:

Anti-Racism is Cartesian, anti-group classification and discrimination thereupon; it is not innocent, it is prejudiced. It is prejudice against prejudice (Gadamer), and as such, it is hurting and it is killing people.

As opposed to the Cartesian estrangement from praxis - which is a typical reaction to disingenuousness and the arbitrariness within our primordial human condition - Heidegger recognized that a second liberation was necessary, from mere facticity and into the hermeneutic turn.

Heidegger also called attention to the need to hold fast to emergent qualities, individual and group, within this otherwise arbitrary condition that he called the thrownness.

GW deserves much credit for holding fast to Heidegger’s concern for the emergent (basically, our inborn qualities, following a kind of teleology but in the end of which, the whole is greater than the sum of its parts). While holding fast to Being in one’s land, place and amidst one’s people is characterized by dwelling.

Hermeneutics is not anti-science. It is even necessary for non-fiction accounts.

Despite the fact that there is inborn capacity for agency, it is much more like animal reaction until it participates in narrative capacity to sustain a plan, make choices, and verify success.

While the emergent provides an important, deep guide to an authentic path of our telos - and though indeed, hermeneutic capacity is part of the multifarious emergent qualities - our biological foundation is not foolproof for its occurrence in our arbitrary circumstance (wherein it is still possible, for example, to breed with other peoples), particularly absent the corrective capacity of narrative facility shared of the social realm beyond our personal biology. Following a natural concern to maintain our species, it is necessary to have that second liberation from mere facticity, as narrative is necessary to maintain even non-fiction accounts - such as holding fast in coherence to one’s individual and group kind in overall homeostasis.

Post Modern coherence is not to be misunderstood as linear and impervious, as with the modernist tendency; it is rather knowingly interactive and coherent in overall trajectory.

This coherence is the first requirement of authentic human existence. With necessary concession made to a modicum of arbitrariness in our primordial condition, we may partake of that second liberation into narrative coherence, and with it, achieve accountability, agency, correctability and warrant to hold up deliberately - necessary for our homeostasis given that individuals of our group can rather decide that they find it healthy to betray us. And there are antagonists willing to tell stories about how our emergent qualities are evil, misdirecting people against our social systemic maintenance. More, narrative form is necessary to transcend paradoxes, contradictions, confusions, tangles, strange loops, etc. (which can be weaponized against us). We require thus, sufficient hermeneutic, rhetorical capacity to maintain our individual and group coherence.

The post modern concept of hermeneutics has been (((red caped))) as “anti-science”, as if it is conceived to facilitate narrative flights of fancy in which one can make just whatever they like of themselves - 57th gender etc.. But this is a red cape misrepresentation of hermeneutics anti-Cartesian mandate. Yes, hermeneutics is critical of and liberating from scientism - bad science or bad application of science - but as hermeneutics is engaged in circulating process of inquiry which facilitates movement from broad perspective, the imagination of hypotheses largely detached from myopia of the episode, and back to rigorous verification that may yield warranted assertability as need be, it is absolutely necessary to the scientific endeavor - facilitating it, not opposed to it.

Disordering Effects of Modernity Complicate Gender Relations

The rupturing of group classificatory bounds as a result of their “fictional status” yielding to individual civil rights, particularly as (((weaponized))) in “Civil Rights” and “anti-racism” instigates the disordering effect of modernity, particularly for Whites as they are prohibited from classification and discrimination thereupon.

As people have an inborn need to classify in order to make sense, despite the prohibition, the general classification of gender will remain as too fundamental to disregard, and classifications too highly contrasting such as black and White will remain as default classification by tropism. That is to say, these classifications will become heightened while others are diffused.

The naturally one-up position of females for their precious child bearing capacity will be increased within the disorder of modernity as they are solicited and pandered to from all sides given the rupture of group discriminatory bounds.

Even while puerile and unsocialized into maternal concern for her people, she may become a more powerful selective gate-keeper than ever and incentivized to as such to maintain the liberal status quo - pandered-to incessantly, markedly by (((YKW))), her selective predilections - what is merely confident, strong, impervious, undaunted no matter what will become dubiously maximized, as will her base, atavistic female inclination to incite genetic competition be without sufficient correction in socialization. Her gains may be short term and the grounds of comfort diminishing, but she can usually call in thugs to white knight for her, while the reason to hold out for broader pattern reward becomes more and more unclear. Indeed, it is harder to be a female from the standpoint of traditional morals as more and happier opportunities exist for her to make mistakes within the disorder of modernity.

Moreover, in the disordered circumstance, it isn’t only Feminists who are problematic to White men, but also Traditional women as they may not appreciate that the different circumstances of post modernity entail some different performance requirements in gender relations as compared to tradition - the disorder of modernity may not provide sufficient structure and support necessary for males to act into the traditional role, at least not quite as directly as convention might have her expect; and they get shunned aside unjustly for the circumspection.

Marginals

Even if social/political group classifications are prohibited, marginals would function something like systemic empirical border markers of sorts, irrespective.

However, Gadamer’s hermeneutic concept of marginals has been (((red caped))). Respect for marginals as sentinels of the systems’ bounds, having perspective on the system and knowing where the shoe pinches, to provide corrective feedback on systemic calibration, is an excellent idea.  And clearly, a marginal for us, is someone just inside, near the edges of the system, maybe down on their luck, they can even be marginalized because they are better in important respects, but they are marginal members within and well disposed to our group maintenance - their participation probably should be shown compassion if not respect and integrated a little better. We’re all marginals from time to time.

Nick Fuentes and E. Michael Jones’ best friend, a drag queen giving children’s story hour.

Now, what YKW have done is (((red cape))) the concept of marginals by representing them as aliens, those originating outside and antagonistic to Whites or those Whites who are anti-White and destructive to the system, advocating that they should be included and integrated into our system. Thus, repulsing Whites to this concept which would be invaluable to our social systemic homeostasis.

The drag queen story hour (((red caping))) of marginals prompts occasion to discuss difficulties in post modern gender relations. There are interesting points to be made on behalf of Whites (not exactly for liberal purposes).

While there are excellent criticisms of homosexuality that should be ready at hand (won’t go into it here) and it should be discouraged, especially for males, we should not lose site that below its (((red caped))) politicization, queers should not occupy a priority concern generally speaking (you may have particular circumstances, that’s different).

Over reaction to this (((red caping))) can have negative effects for Whites; the vast exaggeration and distortion of advocacy of this relatively minor issue - e.g., homosexual defense transitioning into drag queen story hour - can place enormous pressure on young White boys to do stupid things in order to prove that they are not gay. With ‘the universal maturity©’ of Modernity upheld, people might not discern the different performance requirements of post modernity and White boys may be compelled to emulate non-White patterns of masculinity, which fail to manifest our best, most authentic nature.

There’s too much of this “White boys need to man-up” shit, not enough ‘White girls need to woman down’ happening in reaction to the red capes. “Manning up” under the circumstance is even more a matter of border and bounds creating than it is a matter of allowing one’s self to be incited into direct competition with arbitrary males.

As Bowery and Renner note: if you try to impose involuntarily contract with others upon us then you are a would-be slave master and supremacist; be loyal or be gone; don’t impose the consequences for your liberalism upon us.

There is an apparent inverse relation between confidence and intellectualism. Especially under the disordered circumstance, a modicum of intellectual wherewithal is necessary.

But as the predilections of puerile White girls are overly favored within the disorder of Modernity, increasingly one up as they are - pandered-to from all sides given the rupture of discriminatory out-group classifications - puerile females are empowered (don’t like it? she’ll call in the universal thugs/white knights) and incentivized to maintain this powerful one up position as gate keepers of liberalism for its short term gains, their base (sub praxis) female inclination to incite genetic competition exacerbated, their penchant to over value confidence exacerbated to the detriment of Whites.

Black boys, e.g., over-weening with confidence may win the day with momentary and episodic displays for their shorter evolutionary time horizons; their long pre-evolution which has quantified and maxed-out masculinity, creating an aggressive, presumptuous, hyper-assertive sort; their R selection vs K selection strategy suited to the atavistic episodic evaluative fall out within the disorder of modernity. While the value to be ascertained of the more sublimated, protracted cultural and relational patterns of White boys is obfuscated.

Besides the ill-fit of “universal maturity”, there’s another problem with the “traditional solution” to the universal disorder of modernity.

In addition to distracting urgent attention from the much more important issue of race replacement - given relative non-correctability - chasing a (((red cape))) of post modernity such as drag queen story hour suggests a (((red caped))) “Traditional solution” (((Judeo-Christianity))) to a “Traditional problem”, (((“Sodom and Gomorrah”))).

Social Constructionism

Similarly as with hermeneutics, Social Constructionism is another key post modern concept - conceived as an anti-Cartesian perspective to facilitate the Post Modern Turn into Praxis, but (((red caped))) as anti-scientific, unnatural and Cartesian by solipsistic (subjective) flights of imagination very much to our detriment. Understood properly, however, this perspective sensitizes to our relative indebtedness and social accountability to our people along with agency and responsibility to the correctability, i.e., social systemic homeostasis of our human ecology - to reconstruct the coherent species that is our group. And if we are under attack as a group, social classification, as we are with anti-racism, and particularly given our weak ethnocentrism, would it not make sense to sensitize our people to our social connectedness, responsibility, our indebtedness to our species, and agency IN FACT?

That’s what social constuctionism proper, does. It is another post modern project to bring our people back from Cartesian estrangement into Praxis.

And yet social constructionism has been (((red caped))) as if race is a mere social construct - as if you can make anything that you want of it, if it exists at all. But that rendition of “social constructionism” would be solipsism - not many people of the social world are going to agree with you that racial species have no biological, empirical bearing. Rather, to say that race - or, you know what we mean, profoundly different markers, well on the way to speciation among humans - doesn’t exist. That would be a transgression of its anti-Cartesian purpose as well.

Social Constructionism is conceived to call attention where European peoples need it: attention to the FACT of our social indebtedness and of praxis being the preliminary world view of any human merit; delimited as calibration, it provides for accountability and coherence; next, and as important, it works hand in hand with hermeneutics to call attention to the fact that there is always at least a modicum of agency while we’re alive.

Social Constructionism and its underscoring of agency takes three forms: 1) a more literal kind of social construction, as in constructing a building with others, in all facets of the process. 2) a more metaphoric kind, as in a couple getting together and “constructing” a child together, with all the social involvements necessary to bring about the conception and the raising of the child; and 3) Post hoc attribution as to how more brute facts come to count. In these cases, that much closer to sheer physics, one still has some agency and can come up with even far fetched interpretations of the event, though upwards of 95% of the human population will be forced (by dint of the will to survive, and thus beware laws of physics and biology) to look upon you as crazy. But narrative difference from empirical fact will not necessarily be ridiculous and may in fact be helpful to individual and group, distinguishing for example, hero from fool or villain in the brute case of death: “Good riddance to bad garbage” or “his virtuous sacrifice facilitated the living on of his children and people.” The brute fact can be “instructive” - what can we learn from this accident/ tragedy to avoid its happening again? The point and the reward remain in recognizing some capacity for agency - even if only as to how facts come to count, post hoc.

Even as we look back to discuss days of our pre verbal, pre mammalian evolution, if we are not here to discuss it, it is a moot point. Hence, the eminent validity of centralizing Praxis in our worldview.

If a tree falls in the woods… you want truth and morals, for what?

How can we let White children come into this without trying to deal with this mess?

With one example from disingenuous antagonists using modernist language - “there will be immigration flows” - as if these “flows” are “caused” like a brute force of nature, you can begin to glean the superiority of the post modernist, hermeneuticist turn and its attendant social constructionist concept as it invokes the means of agency to reverse these “flows”.

You can see how it would benefit our enemies to invoke such a strictly deterministic, Cartesian notion of necessity - “that’s just the way it is, no account, no arguments need apply” - in circumstances such as migration ‘flows’ auguring our race replacement.

You begin to sense how retarded it’s been for huWhites to argue against the red caping of post modernity, social constructionism and hermeneutics.

You begin to sense why our enemies have misrepresented post modernism, because they don’t want us to have proper understanding of post modernity and its attendant concepts of hermeneutics and social constructionism - precisely as it would give us that coherence, accountability, agency, correctability and warrant of our social systemic homeostasis.

Hopefully that’s enough of an interest arouser. I’ll provide more background then work through some other examples distinguishing White Post Modernity Proper from its (((Red Caping))).

Background:

Modernity’s roots

The deepest, most direct root of Modernism in European philosophy goes back to the ancients, to the Epicureans specifically. The Epicureans were committed to overcoming mere superstition, custom, habit and traditions which did not facilitate the good life; they sought instead to trace all experience to positive source and sensible apprehension to establish solid grounds to the good life. They were the ones to coin the term ‘the atom’ to designate the smallest physical unit of which the universe is composed. From there, they would propose a hierarchical ordering for the use of pleasure, with contemplation occupying top place. The Epicureans being direct forebears of Modernist philosophy are thus seen in clear line to the Enlightenment, especially the empiricists, Locke, Thomas Jefferson, later philosophers of science and the Logical Positivists.

Traditional European Society

Traditional European societies were ethnocentric, particularly in the south, as exemplified by Plato and Aristotle, Aristotle in particular with his Praxis (one’s ethnocentric bio-social-political group) providing a sound Traditional starting point for this analysis; i.e., aligning tradition and natural concern for species homeostasis.

Aristotle did place praxis at the center of his world view as evidenced by his position that politics is the first philosophical priority - if politics are out of whack, all else is for naught. And he did believe there were outsiders who were to be treated in a different manner.

A democracy limited to the philosophically capable, and those committed to group protection, is probably consonant with authentic European tradition as it provides means for correctability (systemic homeostasis). The way of government that a particular ethnostate chooses is beyond the scope of this essay and needless to say, the democratic franchise can and has been (((red caped))) as well.

Nevertheless, Aristotle is the most esteemed figure of Europeans (even more than Jesus) and understandably so, as his philosophy was profound enough to keep social systemics aligned with natural laws that would preserve our species. Thus, a tradition authentic to our nature, not an affectation. If northerners complain, it should be said that inasmuch as they survived as distinct species, they would either be deliberately, accidentally or naturally in accord with Aristotle’s philosophy.

Aristotle observed that people are biological creatures requiring optimal, not maximal need satisfaction (his golden mean applied across the board politically), as advanced mammals, they are engaged in the social world with relative concern for relationships, they have agency, reflexive effects, can learn, etc; thus Praxis does not have quite the linear predictability of the hard sciences and therefore requires a different epistemology, i.e., practical judgement, in order to maintain coherence and homeostasis.

The North of Europe probably forged a less ethnocentric evolution due to the fact that nature was often the greater challenge than other tribes; protracted spans of time passing when the differences of neighbors were not quite so threatening; but clearly they were ethnocentric nevertheless, having different rules for “outsiders” - e.g., Viking invasions did plunder others nations; and they worked out their politics in accordance with the predilections of their nature and circumstance as sustained their species.

Whether tribe, city state or nation, there was enough ethnocentrism for distinct European groups to maintain themselves.

Red caping praxis as political through and through.

One may argue that Aristotle is stretching the political metaphor, but his observations of human nature would argue otherwise. It is more likely that one would be reacting to (((red caping))) of the idea, to where everything is political and a challenge to White hegemony; and true to the (((red caping))) strategy, Whites wind up fighting against the correct underlying idea - centralization of praxis.

Maxwell’s demons

Clerk Maxwell draws a useful heuristic distinction here between “Augustinian Devils” and “Manichean Devils.”

Augustinian Devils are challenges of nature, which characteristically do not tend to have the concsciousness to change in order to foil solutions. An evolution in penchant and predilection to take on Augustinian devils can be anticipated in northern circumstances - and this would correspond with lower ethnocentism, objectivity and scientific solutions being more favored in natural selection.

Manichean Devils are trickster challenges. Given our agency, humans have capacity to change in order to foil solutions to their challenge. This capacity would be more favored in the natural selection of the South and the Middle East to sustain their ethnocentrism where the challenge was, on balance, more a matter of other people and tribes than brute nature and resource.

With this traditional background, the stage was set for Europeans to be taken as naive, to be duped by the Middle Easterners - most poignantly by YKW.

Red Caping European Moral Order

The first and probably most important (((red cape))) imposed was an affectation to become our “Traditional European moral order” - Christianity.

Its tangled, dread inspiring and self destructive rule structures which, among other terrible misdirection, compel a sacrifice of concern for the lived life in favor of some ‘hereafter’ beyond our biological legacy even.

Suffice it to say, they’ve got Christians worshiping the same Abrahamic god as Jews, except that the Jews are “chosen” as a special group by that god, whereas others are not special as groups, they are, as GW observes, cast as an ever undifferentiating other from “the chosen.”

Moreover, as Bowery observes, the Bible functioned as the Jewish media control even before the advent of Modern technology.

With threat of losing what semblance of belonging, if not penalty of death and hell, a fundamental strategy of Jewish (((red caping))) - to disrupt the ethnocentrism of Europeans and other non-Jews - was cast a central component of ‘our’ most fundamental ‘Tradition.’ Its almost like a tradition of non-tradition, as honoring “your parents” hardly constitutes a commandment to obey a long historical tradition of forebears held in high regard. Indeed, we have barely begun to be roused in indignation over the Christian church having buried our most sacred day of ancestor remembrance and replacing it with “All Saints Day.”

Another key function of (((red caping))) is established, in that it allows for Jewish infiltration, misdirection and subversion of the group - by means of conversion in the case of the Christianity. Anyone can become a member, including YKW, who are particularly disposed to our dissolution according to the red cape strategy.

Finally, as the Jewish (((red cape))) functions, overcompensating reaction can be even worse than compliance, as even the important underlying idea for group homeostasis - in this case, a moral order - is rejected in favor of a-moral concerns of Modernity - e.g “nature”, adherence to “survival of the fittest” to the point of natural fallacy, “might makes right” to the point of utterly immoral destruction.

Indeed, there is reason to believe that the compulsion to overcome these (((red cape))) guilt trips, divorced from nature, was an instigating factor in the purity spiral of Cartesianism, hence Modernity.

Modernity

Philosophers take Descartes to represent the sine qua non of Modernity, setting forth an ‘Enlightenment’ that unfolded into the epoch of Modernity.

Cartesianism is looked upon as a quest for unassailably warranted knowledge, whether above and beyond nature and human interaction or on the other side of the Cartesian divide, within nature and below human interaction.

This would come to be seen as problematic as the pursuit of these ” that’s just the way it is” warrants, whether above or within nature, where not utterly impervious to social concern and negotiation, tended to pay short shrift to social accountability.

The trajectory of Modernity did, indeed, make important contributions to overcoming backward traditions, customs and superstitions. Moreover, given the remarkable advances in science and technology that it provided for, it is understandable how a valuation of experimentalism and what is new could be derived as chractaristic of necessary progress.

The first major critic of Descartes was Vico, who anticipated the propensity of this impervious technology to run destructive rough-shod over what should be philosophy’s central concern and world view - praxis - and thus he seeded the post modern turn with its neo-Aristotlian project of retreiving philosophical inquiry from Cartesian estrangement and back into praxis.

Even so, John Locke, who represents the empirical side of the Cartesian divide, cannot be faulted for wanting to remedy an exploitative and intransigent class system divide WITHIN England. In opportunistic conception of his empirical philosophy, he proposed that social classifications were a fiction of the mind, as each individual has the same perceptions and discrimination on the basis of these fictional classifications - such as British aristocracy obstructing equal access to advanced education for ‘lower classes’ - should give way to his concept of individual civil rights. But the weakening if not disruption of social classificatory organization and discrimination thereupon as an abstraction that can be applied, on principle, to any classification in favor of civil individual rights, is risky business.

Kant anticipated the danger in Locke’s world view of myopic empiricism running arbitrary rough-shod over praxis, viz,, its moral order. Therefore, he tried to rescue the integrity of the moral order by establishing its principles on “categorical” (unassailably warranted) universal principles. Kant’s rescuing project failed, as the Post Modern philosopher, Martin Heidegger, would observe, because it was “still Cartesian.”

Digression

I’m typically greeted with strong negative reactions on this topic, especially from STEM types. Their misunderstanding me as ‘doing something bad by using the term Cartesianism’ stems from a few places.

Being outside the fray of academic humanities, they see negative use of the term Cartesianism as a sign of pseudo intellectualism, if not the down-right (((red caping))) which is all they tend to see of “post modern philosophy” in relation to science (including some useful bits of Cartesianism) and THE ‘truth’ they see as the means for combating whatever problems that we are confronted with.

Of an Augustinian nature, they may not apprehend the Manichean (((red caping))) of what is otherwise a legitimate and important underlying Post Modern critique of Cartesianism and Modernity. STEM. people, focused on Augustinian devils, are notorious dupes.

White Post Modernity would not tell you to abandon Cartesianism entirely, especially not in its utility, say, to algebra or microwave engineering. The WPM project would try to call you back from runaway of Cartesian anxiety, and encourage you instead to look upon these quests for truth and precision as characteristic of a right wing component, indispensable, but nevertheless provisional and functioning as feedback to be subsumed within its utility to yourself in tandem with the group calibration - praxis - social systemic homeostasis.

However, resistance to proper understanding - both from our people and because (((they))) don’t want us to understand - has been an intense challenge:

Firstly, you’re confronted by our high I.Q. STEM boomer pioneers of the internet, who had hegemonic presence, and who have known enough success by their way of doing things to want to see it as tried and true, and not, say, somewhat contingent upon the luck of their generation or the value of their skills in the Modern milieu. They hadn’t yet had enough holes poked in their world view to feel the need to examine its vulnerabilities with up-to-date philosophical vigor.

Their misapprehension is not entirely of their own making.

There has been the (((red caping))) of Post Modern ideas that they are reacting-to.

When I tried to discuss hermeneutics with Prof. MacDonald, because of its (((red caping))) he INSISTED that hermeneutics is anti-science.

But I need to mention that seeing through the torrents of (((red capes))) is not easy.

I understand his thinking ’ hermeneutics is anti science’ for all its Jewish red caping waved through college Sophomores. Academia is, after all, in the big business of selling talk - and the paying customers, 18 -24 year old undergraduates with Guaranteed Student Loans, are perfect consumers for self serving, anti-scientific, Jewish advanced, anti-White, liberal hermeneutic distortion peddled by tenured professors in perpetuity.

I even mistakenly presumed Gadamer to be Jewish for his association with the term. Greg Johnson embarrassed me by pointing out that Gadamer was German.

Our own Guessedworker has fought me tooth and nail on every important post modern term and concept that I’ve used, so offensive has been their hyperbolic (((red caping))) to his S.T.E.M. predilection and ethnonationalist concern.

When I began explaining WPM Proper at The VOR back in 2011, I invited Bowery, thinking that he’d be on board. Instead he proceeded obliviously to say that we needed to “reboot the enlightenment.”

Afterward, when I came to Majority Rights, James tried to forbid me from using the critical philosophical term/concept “Cartesianism” - “stay far away from it!” ... “You are demoralizing our people!”  ...and when I criticized The Empirical Philosophers (meaning Locke, Berkeley and Hume), he reacted as if I was denouncing science and its method. Finally, in indignation, he tried to tell me to not characterize Modernity as a big problem.

This wasn’t an easy challenge. They’re all very smart and have made important contributions.

However, their misapprehension may also be attributed to (((red capes))) targeted directly at their S.T.E.M. type, such as “The Dark Enlightenment” and “Neo-Reaction.” These (((red capes))) in the hands of a (((mencius moldbug))) would portray Modernity and things like Cartesianism/or its misunderstanding as THE problem, rather than vulnerabilities in our system that (((they))), along with our traitors/dupes, can exploit/can be exploited by.

There is also an apparent problem in the habit of STEM analysis that looks for the ONE problem that interrupts a circuit; a habit that can have them not see the holistic overview of what is being said here.

For a combination of reasons, our ensconced STEM boomers and right wingers aligned in a reactionary purity spiral, haven’t quickly recognized that I wasn’t myself fooled by the (((red capes))) if not spitefully wielding them myself, against our people’s interests.

Pardon the digression, but I won’t be dissuaded from using these post modern terms and concepts - not even by geniuses who’ve done as much great work for our people as those three. These terms and concepts are simply too important for our people to allow them to be confused and misdirected.

...

The better starting point for analyzing the unraveling of our social systemic homeostasis -

The French Revolution or The American Revolution and Locke?

Most people start with the French Revolution, and it is highly relevant to Modernity. There are useful inferences to be made. Among those I’ve heard, Keith Preston observing that the European Aristocracies were often not as much loyal to their own nation as to the Aristocracies of other nations. That lines-up generally with the concept of the right that I am finding to hold up cross contextually. I wouldn’t put too much concrete emphasis on this, however.

Literal mindedness in this argument takes you into the Marxian-Hegelian (((red cape))) where the Aristocratic classes all stand together and therefore the “workers of the world should unite” across national bounds; while the Hegelian dialectic works its way out historically, in accordance to its own inherent logic to bring about the withering away of the state, which is presumed an ideal result.

Marx’s internationalizing of class and revolution, as well as the slogan of equality, became huge (((red capes))) for reactionaries to chase after. Marxism and Cultural Marxism became more and more a (((red cape))) for “the left.”

There may be merit to the critique that recognized a disordering of society by the revolution that was new, yes, but bad in a different way, as it was financed largely by the Jewish (or White for that matter) merchant class to overthrow a better ordering of societal rule [e.g., priest, philosopher, warrior, artisan], other than by mercantile. However, rather than so much the who question that occupies top place in our society, I would tend to favor the ‘what’ - i.e., protection of our borders and the protection of our population - whereas ‘who’ occupies governing position would then be contingent upon their adherence to the ‘what.’

Left and Right

The French Revolution is where the traditional Right vs Left dichotomy began, with those representing the King and his leadership being on the right side of the court, while those representing the populace - who would rise up in revolution - sitting to the left of the King.

It’s of worms that I’ll open in more detail later. I will argue that the dichotomy remains useful, that “the left” has been (((red caped))) in representation as Marxist, internationalist, liberalist, equalitarian and anti-White, when it is better represented as a union of the ethnonational populace - Paris for Parisians.

The slogan, “Liberty, Fraternity and Equality”, especially Equality, has been a terrible (((red cape))) that right wing reactionaries chase after. I will argue that red cape and other semiotics that can guide a White ethnonational revolution are sorted out in the depth grammar of ordinary language patterns - necessary as currency in connection with logics of meaning and action which, in turn, direct behavior.

Language as currency and depth grammar being those connotations which hold up cross contextually over time.

For the moment, I’ll sketch a few things, and suggest that Whites should ask:

Why does Jewry want White identity associated with “the right” or “neither left nor right” and against “the left”?

And what are they doing with the connotations of the terms by compelling these identifications?

Has not the left been associated with social justice, social accountability, compassion for the ordinary, marginals and group unionization in defense against elite abuse of power? While the right associated with purported objectivity, truth, brute nature below human accountability, or principles, elite individual or narrow group interests if not a god beyond human nature and also beyond accountability?

When the audience looks with me at the reasons why Jewry has always wanted White identity to be attributed to “the right” and “far right” if not “alt right” or “dissident right” “against equality” and why they do NOT want Whites to identify as an ethnonational left, but as of late, especially, against “the left”, the audience will begin to understand my argument… it begins with the recognition of the original premise of the (((red cape))), i.e., to take a concept that is good for organizing the group and then to deploy it against Whites and make it obnoxiously didactic to Whites in order to weaken if not break up their social systemic homeostasis. Indeed, compelling Whites to identify with repugnant anti-social reactions that effectively preclude popular groundswell to our ethnonational cause.

Those of us a bit older, remembering the 80s and 90s, will recall that conservative arguments were not anywhere nearly so typically pitted against “the left.” Conservatism was pitted more against Liberalism and Political Correctness in the 90s.

It was only following the 2008 financial (((bail out))) that suddenly for fear of intersectionality of Cultural Marxism with Jewish interests, that the underlying connotations of “the left” would be discovered as useful for Whites against Jewish oppression that a (((mass marketing campaign))) was initiated with a whole pathological characterology of “the left” and what it does: it is anti-nature, does not deal with reality, wants equality, internationalism, wants unrealistic, international social justice, liberalism, sexual deviance, etc.

Whites have been shockingly on board with this characterology so convenient to the current interests of elite Jewry and so clearly indicating that this is not necessarily what “the left” has to mean as this characterology called “the left” was not the in-vogue bogey man 30 years ago.

In fact, if the left is characterized by a broad based “fraternity” of the people in unionized interests against elite betrayal, then it conforms perfectly to a left nationalism and ethnonationalism as well.

As a union, it would conserve the interests within, focus our accountability, compassion and concerns of social justice for our people, not liberalizing concerns internationally.

You can see how the red cape of “the left” as “international” and oxymoronically as liberal was used to have Whites arguing against their own organizing function through these misleading connotations.

With the heavy marketing of “the left” as Marxist international, oxymoronically liberal for Whites, as it became cultural Marxist, to where White unionization was prohibited while non and anti White scabbing/border and bounds transgressing was sponsored as a part of “the international fraternity” (marketing the idea that that’s what “the left” necessarily means), Whites felt compelled to identify as some form of Right, Neither Left nor Right or Third Position as a function of the (((red caping))) to rupture our systemic homeostasis, leaving us susceptible to infiltration and misdirection in headlong Right wing reaction. Unionization closes off that vulnerability and the neo-logism, White Left EthnoNationalism, allows us to make accountability and the definition of its aspects in our interests explicit.

The depth grammar of the right is not accountable to our ethnonational union of people: it is accountable to god, to “truth”, to principles, to the great man or small group of elites, to “nature”...but not particularly to praxis, to the broad systemic union of our ethnonationals, our people. The neologism, White EthnoNational Left, can make it clear in a way that “Neither Left Nor Right” or “Third Position” can, that praxis, the union of our people is our central concern and is where accountability is due and not in any Marxist sense precluding reasonable individual liberty, private property, free enough enterprise, abundant resource or ethnonationalism!

This ambiguous result of the red cape reaction, disrupting organization, is why they will settle for an identity of neither left nor right, or third position, failing identification as some sort of right if not liberal.

But for all the attention given the French Revolution as “the source of our problems”, I’ve found following the Lockeatine line making more coherent sense of our predicament in Modernity’s disorder, since that is where the taboo against classification (a term corresponding with unionization) for White men was set forth and ripened for weaponized (((red caping))).

This has created a mystification, disingenuously wielded or naively adhered to by those who identify as right wing as they criticize the left for wanting more state regulation of social justice, while at the same time allowing the red cape of internationalism to extend over whom the nation is comprised.

Our right wingers and other liberals are disingenuously or naively being encouraged to believe that they are objectively if not divinely entitled to be unaccountable and disloyal to the broad group of our own people and creating vulnerabilities, allowing for the rupturing of our social systemic homeostasis as such because individual rights are held sacrosanct while social classification (by Whites, anyway) is considered evil.

Locke’s anti-classification notion of civil individual rights creates systemic pattern vulnerability

John Locke was aggrieved by the Aristocratic Class’s discrimination against lower classes in Britain. His grievance dove-tailed with his concept of empirical philosophy, maintaining that all individuals have the same perceptions while social classifications are a fiction of the mind; therefore these fictitious classifications should give way to civil individual rights.

This concept suited the ‘enlightened’ Epicurean predilections of Jefferson, along with his wish to throw off British upper class and British rule all together, and thus he made Locke’s anti-social classification notion of Civil Individual Rights into a central component of the American way.

Jefferson missed the bus on Kant’s noble but failed attempt to rescue principles from the arbitrary empiricism of Locke, let alone Vico’s correct placing of group praxis at center of the world view. And the fairly arbitrary notion of civic individualism over classificatory patterns, this ‘liberation’ from traditional patterns, became characteristic of an America that would grow more and more powerful until it was the world’s hegemon, wielding power and influence over all, for better and worse.

Jewish (((red cape))) weaponization of “Civil Rights” was still way in the future when blacks and women were given the franchise. While Jews could be said to be influential, even if only indirectly through Christianity and their part in the slave trade, it is certain that some Whites were engaging a Cartesian purity spiral on the notion of civil rights.

As America’s ship sailed further into the abyss of Modernity’s disorder, Nietzsche, a critic of modernity, chided those who thought that they were merely describing reality and proper course of progress: “they are only drawing maps of maps”...

Nietzsche would be very influential on Heidegger and his Post Modern/ Hermeneutic turn.

Over in England, Russell and Whitehead wanted to tackle the problem of classification presented by the classic liar’s paradox, “I am a Cretan, all Cretan’s are liars.” In response, they came up with Theory of Logical Types, that class and membership were on different levels, and therefore, “a class could not be a member of itself.”

Russell would confide that he considered this “the most arbitrary thing he ever had to do.”

Arbitrary perhaps, but their focus on classification is interesting, and they were generating useful thoughts, indeed schools of thought in coming to terms with Post Modernity.

Whitehead would say that “even a false or inadequate working hypothesis is better than no working hypothesis.”...adding, “one cannot continually investigate everything, but must take for granted a given state of partial knowledge from time to time.”

Note: the legitimate existence of our race is beyond a false or inadequate working hypothesis - even if Post Modern (((red caping))) would try take advantage and exaggerate greatly the significance of our capacity to interbreed with other races. White ethnonationalists should take heed that the working hypothesis of our classification is sufficient to devote a large measure of our efforts to its advocacy.

Certainly Bateson made worthwhile use of logical types in his theory of schizophrenia; and the whole school of thought generated from there made important contributions to solid Post Modern philosophy. It dovetailed well with his Post Modern, neo-Aristotlean concerns. Class functions on a level of relational patterns. Humans are mammals and therefore care about relationships. It causes them confusion, pain and destruction when they cannot invoke this level to order their lives. Of Locke’s anti-classification program, he admonished that “it could only produce dark, Satanic mills”...

From his centralization of praxis (in a necessary, non Cartesian relation to environment and others) and communication in reflexive interaction, communications scholars would develop the very useful communications perspective, that we live in communication.

From his more social and biological position on praxis, Bateson was also able to offer some corrections to the deficiencies and toxicties of Heidegger (e.g., “nature rarely works within lethal variables”); it is significant to offer corrections to Heidegger as he was, on the whole, not just a great and important philosopher for Europeans, but rather prominently manifesting the Post Modern/Hermeneutic turn.

While Heidegger was beginning to wrestle with the Post Modern/ Hermeneutic turn, Wittgenstein was doubling down on Modernity, trying to map an unassailable correspondence of language to world in his Tractatus Logico Philosophicus.

Bateson would chide those who would engage in this scientistic wish to get away from any ambiguity of the language, social classification and its invocation of meta-communication what-so-ever, as having an apparent wish to “get back to the innocence of mood signs”...

Wittgenstein expressed his embarrassment in belatedly catching the post modern turn.

However, there were adherents to the Tractatus at The Vienna School of Logical Positivism, who never did catch on. And they extended the invisible hand to the Austrian school of economics, including Wittgenstein’s cousin, Hayek, and von Mises, Ayn Rand, Alan Greenspan, Thatcher, Reagan, on to the guys behind H.U.D., fannie mae, ginnie mae, freddie mac and fangled Wall Street instruments, finally Bernanke, Paulson etc. to the 2008 financial melt-down.

The Vienna School of Logical Positivism held a mandate to follow through on the Tractatus to establish a language that mapped and mirrored reality perfectly - free of any ambiguity and metaphor. But a few different aspects to words (e.g., referent, signifier, context) are always found to make some metaphor and thus human judgment and convention unavoidable and indispensable.

Language as currency and semiotics

While Heidegger is clearly the more useful and important philosopher to us, the 1/4 White Wittgenstein does have a few concepts that are useful to us in his later philosophy.

For example, his borrowing of the concept of internal relation - a co-evolutionary concept - from continental philosophers, operating much like fractal technology, provides a useful alleviation from the Cartesian anxiety: how does one think? All kinds of ways. Where does one start? Anywhere. You want orientation? Look at an episode - where perhaps a practice may have begun; look at what people are doing and consider the use involved. You want to penetrate deeper? Look at the depth grammar. As language is the currency of convention, the ordinary language philosophy that is derived of Wittgenstein is turning out to be useful - more on that when we finish the historical background ..the Heideggerian school, its off-shoots and advances in post modern thought since; before we detail our thesis of the (((red caping))) of these concepts and rectification in White Post Modernity.

This attention to language isn’t superficially caught up in Jewish language games. Heidegger was also keen to follow “the wisdom of the language” for what its roots and sources would offer as suggestions.

And as we exist in the arbitrary thrownness, as Heidegger calls the contingent nature of our classification at its most radical level, post modern philosophy steps back from a suffocating quest for a perfect Kantian architectonic or Hegelian dialectic; recognizing that we have to be pragmatists to some extent, it retrieves us from mechanistic quest of Theoria and takes us back into Praxis, going the way of the Pragmatists, looking more to the development of working hypotheses and specificatory structures in its pursuit of operational verifiability and warranted assertability.

I was chided for using the metaphor of “conceptual tools”, or a tool kit, ready to hand to bring to bear to our problems, as if we should just za zen manifest emergent ethnonationalism every moment.

When GW insists that we need a complete, unshakable “foundation” to the project of universal ethnonationalism, I would ask why he thinks that we do not already have “foundation” enough to begin - a working hypothesis of our people’s existence and need for advocacy enough to warrantably assert? He and other more scientifically oriented people might help greatly by shoring up our “foundation”, behavioral tendencies, etc. but the idea that we don’t know enough to proceed in our defense is absurd…as is the idea that it is not bespeaking deeply considered philosophy, but merely political advocacy.

It fits my working hypothesis that he’s reacting to Jewish red capes of and among praxis, along with other liberal rhetorical abuse that instill Cartesian anxiety, compelling the belief that we do not already have grounds to warrantably assert our advocacy, but need to have some pure, universal warrant beyond praxis; as if we don’t know enough about our people, the value of our different European kinds that merit homelands of our own and a means to survive as distinct kinds in diaspora…not that we can’t do better, find better popular inspiration, some key fundamental connections, but enough to begin.

Genetic evidence accumulated in recent decades bolsters our concern for human and pervasive ecology - that would certainly include concern for our own kinds.

Though we can infer many working hypotheses from experience, e.g., that Asians, Africans and Europeans have different rates of maturity with different advantages that can tangle each other up when brought together in interaction, operational verification of science does contribute to warranted assertability of the fact - R and K strategy, testosterone levels, lesser impulse control and sublimation, warrior gene, etc. - the point is that concerns of praxis and science are not mutually exclusive and should not be antagonistic.

There are many occasions when science uncovers issues not at all apparent to ordinary sense (e.g. Jewish crypsis) and that sort of excellent yield of science is not discouraged, unappreciated and mutually exclusive to hermeneutics either.

The antagonism that I’ve experienced from Bowery and GW - GW’s wish to “sweep aside” everything bespeaks a failure to see the underlying importance of Post Modern Concepts to Whites, to trust that application for Whites is very different from the red caping they perceive; failing to appreciate its function to protect the good in what is and has been, the value of agency and correctability in its outlook to stave off their worst fears (e.g., in Bowery’s case, a concern of “eusociality” and the loss of distinct European self sufficiency) and to create, in fact, the grounds of homeostasis, group and individual.

GW sees a susceptibility among academics to top down wish to impose concepts over what should be concern to describe what nature will do irrespective. This imposition upon nature has come to the utility of Jewry as a characterization of what “the left does.” This characterology of “the left” is a red cape.

He hasn’t been ready to accurately grasp what I’m saying, nor its significance due to his own vigilance to slay academic pretense and misdirection as it over motivates misconception that I’ve been the mere passive receptacle for Marxist indoctrination and not one making original inferences, weighing concepts for their utility to European people, leaving some things behind, willing to have what I’m taking for granted constructively questioned, but not constantly and with deconstruction being the only “input.” 

GW and Bowery are not appreciating that hermeneutics is a circulating process - and no, GW, its not “back and forth back and forth” in some trivial, plodding manner - it is inquiry that can gracefully and as a matter of utility take starting points from wherever necessary and engage utility (including the utility of ideals).

Where GW and Bowery make well placed, rigorous observations about sub praxis natural underpinnings, they should only contribute to refinement of our working hypotheses, specificatory structures, perhaps adding operational verifiability to the already warranted assertability: the eminent validity of ethnonationalism and the working hypothesis that the White/European race and its subspecies does, in fact, exist - and well it should - at least it is natural for species to defend themselves, even if you believe that we should not survive (as a Hitler might not, in his scienstism).

A more rigorous, scientific focus, a closer reading as it were, shouldn’t be considered mutually exclusive to what I’m saying.

It can be a problem if they veer into scientism - try to say that what I’m saying should be swept aside - probably as they perceive and react to red capes or are stuck in a STEM habit of trying to isolate “the problem” in a circuit while making all else redundant (e.g. me and what I’m adding) by comparison to their “new model”...not realizing that they are attempting to sweep aside things that are far more important than their straw man contentions. They are habituated to issue straw men as they are not prepared to see friendly concepts coming from the humanities and therefore interject straw men in place of working to complement what I am actually saying with their valuable input.

I over reacted to GW’s reaction to non-foundationalism, when saying there “can be no unassailable foundations” - technically true philosophically, but stretching hermeneutics to the point of absurdity to ignore laws of biology and physics; call them foundational if you will. Our biological species is, after all, what we’re about; not some alternative narrative to that, possible though it may be. Its frustrating to be confronted with misreadings of post modernity as being absurd. In its proper understanding neither I, nor any scholar that I’ve ever talked to, deny evolution, laws of biology and physics, facts…we take these matters for granted while someone reacting to the (((red cape))) misrepresentations would try to characterize us as absurd - or, rather, going along with the (((red cape))) characterology of “the left” as not dealing with nature (as opposed to one who deals in verifiable and specifiable hypotheses).

Concluding the history and moving on to specifics should help people to see this as a collaborative enterprise, not mutually exclusive to their reasoned concerns.

Specificatory Stuctures

- are suited for Praxis. Aristotle observed that people: are biological creatures evolved for optimal need satisfaction; registering reflexive systemic effects of excess, deficiency and actions of others - as mammals in particular who have relative concern for relationships, have agency, can learn to learn, can reframe agendas hermeneutically. Social science thus differs from hard sciences, especially from physics but even from biology in our human capacity for agency and reflexive effects in interaction. To make sense of this requires what Aristotle called phronesis (practical judgment), or what Shotter calls specificatory structures: largely or partly finished general frameworks, slightly ambiguous, but having ready understanding to act as participatory currency by the public - frames that can be shaped and crafted for broad perspective, not suffocating necessary imagination to transcend moment and episode into broader patterns as need be, nor precluding re-specification in precision, down to genetic or molecular levels, as need be.

This hermeneutic capacity in liberation from mere facticity to transcend stray moment and episode, paradoxes, strange loops, tangles, defeats, is necessary not only for individual coherence, accountability, agency and warrant, but also for groups.

READ MORE...

As I have stopped taking her seriously, not even as providing an oppositional platform in which to air ethnonational views, I was neither carefully listening nor in attendance for all of this discussion; but I did catch Claire Khaw making some sort of assertion (in defense of those proposing rape as an unavoidable fact of war, therefore something to be accepted and to inspire ‘manly’ reaction?) that she believes it is normal for men to sit around and share rape fantasies while they are among themselves. I found this bizarre and utterly irresponsible, as I have never even had any such thoughts privately (Claire tried to say it is because I am older, but when I say never, I mean never) nor have I known any man who expressed these wishes.

The controversy flared-up with Con-Ops and That Woman leading the way to denounce Claire’s sanctioning of cohorts who were bandying the suggestion that the English might be incited to act more manly by the Muslim rape of English girls, and might thus, retaliate in kind by raping their enemy… Claire considers rape an unavoidable corollary of war; in attempted normalization of this “thought process” in discussion, she went on to suggest, as I’d mentioned, that ‘rape is a normal fantasy and desire lurking in the private thoughts of men, that they reveal when among themselves absent the company of women’....

You’d think that was bad enough, then Luke Ford got into the act of normalizing and institutionalizing rape (see below).

But first, Con Ops and That Woman review Claire and co. on rape:

Claire’s Secular Koranist disciple Ego Dik goes full Ted Bundy

Claire Khaw allies herself with incel jihadi’s

Spiritual Mamzer

Claire has tried to argue that EGO DIK’s incitements to sexual violence against English girls were just a part of a troll to trigger an angry reaction and to make a point.( https://youtu.be/RDKahR-5PwQ judge for yourself) Claire has called me hysterical and a virtue signalling liberal bitch for calling out EGO DIK and Jon Vance

For those who think these are but harmless spergs on the internet and would never perpetrate violence in real life. Think again! Jonathan’s friend Travis Patron another virgin with rage and currently the leader of the Canadian Nationalist Party, assaulted two lady’s. Travis told Vance he was going to pick up some woman and smash some puzz. He ended up smashing two faces.

https://www.cbc.ca/news/canada/saskat...

Ego Dik and Jon Vance have naturally backed their fearless leader.

Comments

Richard Murdoch

1 week ago
Spiritual mamzer aka con ops did nothing wrong.
Big ups homie….keep it gangsta

That Woman
2 weeks ago (edited)
What I find amazing is they seem to believe that everyone secretly thinks this way and they are just being “brave and honest”. I must say, these horrible things they have been posting and saying have never crossed my mind.

As if normalizing rape wasn’t bad enough, Luke Ford gets into the act of institutionalizing rape..

Luke Ford’s barbarous right wing religion:

A Yazidi woman who had been a sex slave to Isis confronts her former captor:

https://www.dailymail.co.uk/news/article-7743453/Moment-Yazidi-former-sex-slave-comes-face-face-ISIS-rapist-attacked-14.html

       

Luke Ford shows this video (22:24) and then comments, shockingly…
       

Luke Ford (25:00) “Ok, let me move on so, how does the bible deal with rape in battle? So it’s been a very typical male behavior in battle * that after you win the battle after you take female captives from the out-group, that its traditional that if they’re attractive you rape them. So, how did the bible deal with this? It instituted a practice whereby yeah, you can rape them once; but after that you had to allow them to cut off all their hair and to mourn for I think, thirty days, for their parents who are presumably dead, then you have the option of marrying them, bringing them into your household or setting them free. So, I think that the bible understood that men are going to rape in battle. What it tried to do was restrict (holds back a chuckle) the amount of raping, tried to cut down on it, and provide some rituals to control male lust.

So, Judaism is a very practical religion, very much in this world.” - Luke Ford.

Luke Ford’s Judaic religion ‘understands’ that men WILL rape in times of war, therefore the bible prescribes that you may do this once, after which time the woman must be given an opportunity to shave her head and grieve for lost family (presumably dead parents and so on) for 30 days; followed by the rapist being given the option to marry the woman or to set her free..

The “that’s just the way it-is-ness” that “men WILL rape” is a tell tale sign of the right wingishness that Luke adopts in accordance with his brutally supremacist religion’s obscene prescription for the event - Luke speaks proudly of this prescription, saying how it illustrates that “Judaism is a very practical religion, very much in this world.”

Do you see what’s happening here with the language game that Luke Ford is playing? He and (his people) don’t want White people to have a social constructionist understanding, because that would provide us with social accountability and agency. He wants to continue to argue on behalf of a ‘beleaguered right wing facticity, a that’s just the way it is-ness for the ‘we’ on the right, who are dealing with reality’ (to protect our unjust Jewish hegemony, right wing and liberal complicitness with pseudo objectivst bullshit, that is).

The social constructionist understanding of these events is why a left ethnonationalist perspective is superior. Because a social constructionist understanding would maintain that the fact of rape is not something that has to be accepted and normalized. Not even post hoc - after the fact - as we have the agency to (socially) construct how facts come to count. In the case of rape, it can be looked upon as neither a necessary consequence of circumstance nor a mere natural fact in the course of life, but a very serious crime…let alone something fairly normal and a sign of manliness. In fact, it has been standard operating procedure for the U.S. Military to severely punish enlisted men who rape.

The story of Emmett Till, a young black boy who was lynched for sexually harassing a White woman in 1955 Mississippi, has been endlessly retold to the exclusion of the exponentially more common black on White rape and murder events.

It is interesting to note that Till’s father, a black serviceman in the U.S. Army stationed in Italy during WWII, was court martialed and hanged for having raped an Italian woman. Emmett was pre-empted in his trajectory as a chip off the old black.

So, no, rape is not necessarily accepted as a normal feature of war, and a liberty for victorious troops to take over the vanquished.

* Rape may have been condoned if not encouraged by certain primitive elements in armies like the Soviets, it may be considered normal for non-White armies, but it is strictly prohibited by White armies.

The whole rape issue and the fact that European men tend to be exponentially better behaved in that regard than blacks, more sublimated than the R selecting blacks and Middle Easterners, can be yet another selling point to our co-evolutionary women, and strong warrant for our sovereign ethnonationalism. If White women want to mix with them, that’s too bad, but White men are not obligated [that would be a form of White slavery] to support them or their offspring - the exploitation and punishment rather will be of her ... just as the reward of a better way of life will be for loyal women.

Related at Majorityrights:

Claire Khaw hosts “Focken” and “Ovfuckyou”Ovfuckyou says “Hitler did nothing wrong” and tries to equate Nazism with White Nationalism.

Both are necessary for coordination of interests between people, but incommensurabilty is the more important idea - White Post Modern idea - to have people understand now in order to overcome the ravages of modernity’s emphasis as it instigates narcissistic comparison.

It occurs to me that a snag in regard to getting Whites on board with the concept of White Post Modernity has to do with the charge of there being “no moral standards, let alone universal standards” by which to compare cultures and people - hence the infamous hyper-cultural-relativism, the no-account mishmash, “ironic” da-da of the YKW promoted notion of “post modernity” - a shallow, demeaning and destructive thing indeed.

Like so many disputes, however, this one occurs as a result of misunderstandings on a taken-for-granted level. That is, I took for granted my understanding that there is a level of comparison which is universal and necessary to coordination, but did not emphasize it; so the taken for granted of others, that “post modernity” admits of no standards of comparison was probably being presumed of my discussion of White post modernity as well.

To protect the discreetness of peoples and cultures against the universalizing ravages of modernity - of which anti-racism and the prejudice against prejudice are instrumental - I have drawn attention to the fact that people and cultures may be qualitatively different, evolved for niche functions that are quite adequate within their niche, the “paradigm” that is their human ecology within human and pervasive ecology more broadly.

White Post Modernity is drawing on Thomas Khun’s* Structure of Scientific Revolutions to sensitize our people to differences that make a difference because overcoming modernity’s universalizing blender, particularly as it is weaponized against us by YKW, is by far our most urgent need.

Particularly when they’ve got Whites reacting to the abuses of “post modernity” by rendering of false, obnoxious and insulting quantifying comparisons, “against equality”, between niches and groups of people, which can unnecessarily generate conflict and disorganization, not only against non-Whites but also among Whites, it’s been important to emphasize the concept of commensurability/ incommensurability:

That is, you aren’t especially asking whether a person or group is universally and quantifiably better or worse, but rather whether their rule structures mesh and harmonize in a systemic position or whether they conflict; whether they qualitatively fit somewhere within a group system; and if not in your group system, which group system? (by inference, if they do not fit in any group system, but destroy them all, you begin looking at them as a threat of ecological runaway - potential cataclysm, a universalizing cataclysm that does not respect important differences).

However, in the emphasis of this important point to facilitate the advocacy of the difference of our distinction by its best, most broadly acceptable means, I may have not emphasized enough the idea that the concept of White Post Modernity draws a distinction between incommensurability and incomparability.

Just because systems are incommensurable does not necessarily mean that you cannot compare them on at least some primitive levels.

Comparability and InComrability would be the universal paradigm by which we could discern and compare interests that would be moral concerns legitimate to any people.

This is very important because this universal language would allow us to coordinate our differences and our interests in maintaining our human species, i.e., between those people who are not so egregious as to advocate the destruction of our species, our differences.

However, when talking about “depth and shallowness”, we must not get caught in modernist linearity of comparability being “the” deepest philosophical concern. Our similarities are a less critical matter at this point whereas the concern of our differences is crucial.

Incommensurabilty and commensurability are the differences that make a profound difference among groups and between them on a level of human and pervasive ecology. This is at least as deep a philosophical concern, perhaps deeper, but certainly it is a criteria that we must emphasize now - not just our universal similarities.

Comparabilities can be arrived-at fairly easily as a result of the internal relation of our co-evolutions (plural, deliberate).

However, the differences may be more difficult to discern (and uphold for the broad system they are a part of being beyond ready purview) and where not difficult to discern, may be stigmatic to articulate and act upon as a result of anti-racism, the weaponization of modernity’s universalizing, objectivist prejudice against prejudice.

And to overcome the universalizing narcissism of modernity and the destruction that may result for its blindness or oblivion to important differences between people, its disregard of differences that can result in their destruction, their using similar universalizing disregard of our differences (“deep down we’re all the same”) resulting in our destruction, or blow back against us for our naive/narcissistic oblivion to important differences which will not simply be put asunder, coordination between groups also requires that we promulgate the concept of commensurability/incommensurability, not only comparability/incomparability.

* I am aware that Khun was ((())).