Category: Popular Culture
This is being re-posted for a few reasons.
In the years since it was first posted there has yet to be any argument to refute its value to organizing the perspective of interests in whole and fundamental parts for those who care about European peoples. Though its further detail and application would provide benefit, it has not yet gained the currency it should have among WN, who mostly continue to argue that they are “of the right wing”, against “The Left” or “neither left nor right”, thereby foregoing organization in their power, and reacting as our enemies would have it.
The White left thesis may not have gained currency for another reason - it had a very short time (about 4 hours) as a leading article when first republished at Majority Rights before J. Richards posted a sensationalistict, highly conspiratorial and tabloidesque story, with ridiculous imagery leaping forth (the photoshopped arms on this man seem to parody the image just below on the White Left article) - distracting from the careful discussion that the White Left thesis deserves.
Next, for this essay to be understood properly, it needs the context of being published alongside the Kant essay (his moral system as coherence, accountability, agency and warrant). In fact, for the purpose of the Kant essay to be understood, it also needs this juxtaposition; but while important, it is a primary step at this point to the highly relevant arguments which the White Left essay makes. So as not to not distract from these more relevant concerns thus, I place the Kant essay secondly and under the fold, only advising that philosophically, theoretically, it is antecedent for a proper understanding of the history of European philosophical requirements. Finally, republication will provide occasion to shore-up minor errors that should not be passed-on as these essays are a worthwhile resource.
Leftism as a Code Word (Part 1):
When our advocates call our enemies The Left, they are making a crucial mistake: obfuscating our two greatest problems and the means of solution at the same time.
In an interview with Dr. Sunic, Professor MacDonald says, “these neocons, their only interest is Israel. [Otherwise] they tend to be on the Left [?]. They still are on the Left [?] when it comes to immigration. All these things are just really leftist.” [?]
Dr. Norman Lowell says that “the Left” [?] has shipped industry and with it, jobs, to China.
In his article Women on the Left, Alex Kurtagic discusses some of the same subject matter that I had dealt with in a previous article, and to which I have given some consideration over the years – among that, sorting out different kinds of feminists in relation to White interests. In concluding that these “leftists” [?] have nothing to offer women, he places feminists in the same category: de Beauvoir, who did indeed fashion herself a leftist of sorts (taking women as her advocacy group, and Marxism as her guide), but was not Jewish; and Friedan, who was Jewish, but more liberal in what she promoted than leftist.
In an interview for Alternative Right, Kurtagic goes on attacking “the leeeft, the leeeft, the leeeeft,” and I cringe, not for the reasons that he may think; i.e, he may think that I am lamenting an attack on a centralized economy, or open borders multiculturalism, PC “enrichment”. Maybe he would think that I am waxing nostalgic for the Soviet Union where he and Sunic had the misfortune to grow up, or that I want to take away private property? Maybe he thinks I am cringing because I want to jealously limit his horizons, tell him what kind of art and architecture that he can have? Maybe he thinks I want everybody to be equal or treated equally? No, I am cringing because another perfect Jewish trick is being promoted to the detriment of White people.
These counterproductive ambiguities are circulating among our best advocates – hence the need of clarification and definition emerges salient. It is not about competing with them and showing them up; it is about getting the framework of our advocacy correct.
Naming the Jew can be risky business indeed and that assuredly accounts for why White advocates have used code words: e.g., liberals, non-Christians, leftists, etc. I submit that if one is in a situation where it is too dangerous to name the Jew, then liberal – at least in terms of its fundamental meaning, viz., openness to other groups of people – is the better code word as it also encompasses those problems of ours that are truly not of Jewish making but of our own. And that the Left is the worst code word. That is the subject of this thesis, for reasons that I will elaborate shortly. Agreed, the charge of liberalism is problematic, with a decided image problem, it has one appearing stodgy and logically entailing ground yielding conservatism in response; thus, another term should be supplied – but not the Left.
When one does have to confront the Jewish question more directly, but is in danger, not free to speak in just any way, one of the best strategies for defending against charges of anti-semitism should be to distinguish between “virulent” and “relatively benign” Jews in accordance with Faussette and Bowery’s theory regarding the cycle of Jewish virulence. Jews, long a people without a nation (beginning with Babylonian captivity and for nearly 2,000 years after that), developed an uncaring, parasitic relation to their host nations, particularly among the elites of their vested interest. After a period of consolidating the wealth of a nation to themselves, the most ‘virulent’ ones escape over the border for a new host country to exploit, while the relatively ‘benign’, situated and accountable ones are subject to the wrath of the host nation’s people who realize belatedly, “’the Jews’ did this to us!” This perpetuates the cycle as the virulent elite bribe their way into a new country, gain farther sympathy, critical absolution and pseudo-justification for their exploits as they point to what ‘they do to us’: the Holocaust, the Inquisition, the pogroms, the Roman occupation.
With this distinction however, we should be able to mitigate the charge of anti-semitism, noting that our large grievance is with the virulent elite (as well as with White traitors, especially those in influential positions) not with those Jews normal, situated and accountable to a local culture. Nevertheless, as anybody who has experience will tell you, the pattern of antagonism and indifference to European interests exists not only among Jewish elitists, but in them as a whole. Thus, we need to discriminate against them and separate from them as an entire group, even if some are worse than others and should be looked upon as more criminally liable.
. . .
As with most normal White people, liking my people and myself, I spent most of my life saying that I was neither Left nor Right, if those terms emerged as an issue.
For good reason: as with all normal White people, I’d been repulsed, had a very strong aversion to identifying as leftist. I saw rabid Jewish advocates of non-Whites along with anti-White Whites and heard them called “THE Left” all my life. Yet, I looked at what was being called “the Right”, and I could not quite do that either – it meant that one would be an ignorant hole by definition. I use this vulgarism deliberately to demonstrate that you can indeed, define a term through the pattern of its use in common parlance. Note that a person will be called a hole when they harm others when they do not have to; or, when they let people harm them when they do not have to. That’s characteristic of the Right for a reason – they’re not accountable; they wish to believe in their sheer, objective innocence and not accountable to an encompassing, but delimited “we”, as such.
However, with our struggle’s growing recognition of the disregard of our people in more difficult circumstances, middle, working class and more, their increasing awareness having shown in the Wall Street protests; moving to understanding of the consequences of corporate plutocracy’s quest for cheap labor; its transgression of borders; its relation to the military industrial complex - growing recognition that this is not in our interest as Whites – our need to not identify as rightists becomes acute.
At the same time, with the population explosion threatening to overwhelm our demographic and our environment, it is also of acute importance to not identify with the phony “Left” either, which is really just more catastrophic liberalism, if you look at it. That understood, I have come to the realization that saying one is neither Left nor Right is an inarticulate halfway point to extricating oneself from promulgated Jewish definition of the terms. That once one sorts out Jewish perversion and corruption of the terms, that the Left is the best way for us to identify as White advocates.
When our advocates call our enemies “the Left” they are making a crucial mistake: obfuscating our two greatest problems and the means of solution at the same time.
Our advocates are obfuscating the agency of Jewish machinations hiding behind a twisted definition of “the Left.” The Left has the moral high ground and the label, Left, has the appearance of that moral high ground because it is supposed to be socially accountable, even if it is a misnomer: which it is, in Jewish application of the term – leftist classification indeed, for Jews, non-Whites, and anti-White Whites, but prescribing obsequious, cataclysmic liberalism for Whites. With that, they are obfuscating the motive of Jews to define us as Rightists and their motivation to drive us there when we react to this misnamed liberal prescription.
At the same time, our advocates are obfuscating our other large problem – our wish for the “innocence” of objectivism or the appearance thereof, the pretense of such objectivism in order to avoid accountability – that is Rightism.
While Jews will use this argument too, that they are simply better, meritorious, when it serves their interests, Jewish political planners and academics generally want to maneuver us into a rightist position because it leaves us naive, organizationally weak, amoral, and unaccountable to our own as a relational class of people. White traitors also want us to be rightists so that they can avoid accountability.
Finally, in calling “the Left” our enemy, our advocates obfuscate the means of solution by creating an aversion to what we need – a social classification of ourselves as a people, a full class of people. The Left is always about social classification if you sort out abuse of the term.
Understood how the term is deployed when clear, “The Left” is a function of systemic classification, designating a group of people the interests of whom are to be looked after as a class – protecting against outsiders, e.g. “scab” union busters and plutocratic exploitation of labor. We classify ourselves as Whites for highly analogous reasons: to protect ourselves from opportunistic outsiders and from elitist exploitation and indifference.
If our philosophy is correct, as White advocates, we are leftists - that is because we are advocating a people, not objective facts. We are not simply describing facts, independent of interactive involvement and consequences. We are, if we are good White advocates, saying, “if a tree falls in the woods and there are no White people left to hear it, to talk about it, at least, it may make a noise, but may as well not for all it matters.” We are taking a people-centric perspective and a White-people-centric position, specifically. We are acknowledging that nothing exists outside of interaction and how facts count must be negotiated between people. As mammals, caring about closer personal relationships, as we do, we most crucially care about White people.
In fact, the moment we refer to ourselves as Whites, or indigenous Europeans – when we refer to ourselves as a people - we are classifying, we are parceling a relative classification of ourselves socially and that is the reality. Whereas the Right, inasmuch as it pursues objectivism independent of interaction, social interaction, and a negotiation of how things count, is always something of an illusion.
If Kevin MacDonald looks at two DNA strands and says, this one is Jewish and this one is White, he must address at least one colleague with this information, in seeking agreement. In some cases, data will be agreed upon by nearly 100% of people and that will generally be called, “objective.” A few may disagree, but they will be considered crazy. Nevertheless, the data, the observation and how it counts, occurs in social interaction (or it may as well not occur at all).
Moreover, to identify who we are as a full social class would give us the moral high ground and powerful organizational function at once. Whereas, when we are made averse to the term Leftism, we are obstructed from accountability to the relative classification of ourselves and others as a people – a classification that takes into account processes, all stages of development (within the lifetime) and evolution (beyond the lifetime); a classification that makes an important difference as it takes into account and respects our paradigmatic differences, differences that make a difference from other groups; our qualitative form and function, systemic pattern, its ecological disbursement, niche differences, logics of meaning and action understood as vastly different from non-Whites; that can make us more cooperative among ourselves and less conflicting with non-Whites when practicality is the better part of valor.
The White Class: viz., persons of native European descent, with interests relative to its class as such, would entail two-way accountability straight away, from those on top and from those in developmental, marginalized stages; i.e., to our relative, relational interests, irrespective of whether White traitors and non-Whites, those outside the White Class, are more or less “objectively” capable. Non-Whites might be allies, but they are not in the class. White traitors are traitors, their abilities only making them more offensive. The White Class, The Indigenous European Class (with its subcategories, yes), would define who we are and to whom we are largely accountable
Coming back to our first big problem in calling “them” the “Left.” ...
When our advocates attribute Leftism to our enemies, they are not addressing the agentive Jewish machinations against our people, but rather attributing the problem to an ideology or less, a devil word, the “Left.” This obfuscates the fact that Jews are classifying themselves and looking after their own interests, hiding their own agency in promoting hyperbolic liberal ideas and antagonism to Whites – promoting those outside or antagonistic to the White Class as “marginals” come to “enrich” us. Jewish agency is hidden behind the attribution of “the Left” – whether the agency behind economic Marxism or the cultural Marxism of PC.
Our second big problem obfuscated by calling our enemies, ‘the Left.’ Our wish for the “innocence” of objectivism or the appearance thereof, the pretense of such objectivism in order to avoid accountability.
Whether of religious speculation which seeks to establish its pure innocence, a clique of scientistic elitists who seek to establish the pure objective warrant of their discoveries, or the pure might-makes-right of the quasi-individual and the corporate “individual” of U.S. law, the Right is characterizable as a quest for objectivism which would make quick work of accountability – through a naïve wish to be innocent through objectivism or worse, through a cynical wish to avoid accountability through a pretense of objectivism.
The White Leftist perspective would not begrudge persons who do some things better their due, their difference, so long as they are accountable to the relative interests of the class; however, people tend to want to believe their success is more a result of their sheer independence than it actually is – the Right is pseudo objectivist, faithfully, slavishly leaving nature to its own devices – “we are caused”, pseudo detached from the social, anti-social, therefore unaccountable and inhumane as such – “that’s just the way it is”, according to nature. Failing that, the Right can and will often seek to evade account in the elusive and insensible speculation of religion.
I would like to take occasion to set out a neglected and important matter for consideration - the hypothesis that “testing” and “lesson giving” are not only underpinnings of liberalism but can be disingenously used and enormously abused as excuses for all manner of trangression. With the false halo of innocence under the rubiric of enlightenment empiricism these ways of looking at the world moved from the laboratories of science to gain vast popularity and practice, not only for the good reasons of solid, verfiable warrant and benign remedies, but also for utility among the populous contra postive traditions and inherited forms - the enlightenment’s prejudice against the superstition of prejudice can serve as powerful and destructive warrant in the wrong hands, giving thoughtless actions, ill-considerd for their ramifications, an ostensible appearance of noble precedent.
For decades now, I have been considering the idea that “lesson giving” could provide a convenient excuse for liberalism, viz. as an excuse for those taking liberties by its means and in regard to the effect on those who are more or less violated by the taking of liberties, which is then written-off as “a lesson.”
I saw that the idea of “testing” could also be disingenuously used along with “lesson giving” to provide excuses for excessive license and liberal behavior. I suspected thus, that “testing” and “lesson giving” were being used all too conveniently to bypass accountability to social capital and human ecologies.
The excess of these ideas, their pervasiveness and popularity are set in motion at the very theoretical underpinnings of liberalism. To begin, these were a liberation from mere tradition, custom, habit, superstition - e.g., from absurd religious requirements. The evangelizing of these values gradually spread through just about all of the world. Liberalism became the water in which we swim - toxic waters for its impervious linearty, promise of limitless progress, pursued as an impervious and deliberately non-discriminatory technology to the destruction of our peoples in their distinct human ecologies. Liberalism which started out as a liberation from tradition became a pervasive tyranny of its own, requiring a second liberation. Nevertheless, to begin, and to some extent always, the empirical project of suspending belief, testing and learning from the results is a positive liberation and compelling for some very good reasons.
Even so, testing and lesson giving become overvalued for their material yield, of course, and as a holdover of the enlightenment’s own customs, habits, positive attributes in culture and peoples. There remains a willful naivete of these notions which is very compelling, seductive as it combines a promise of both innocence and powerful warrant; to get there, however, requires theoretical detachment from human agency, subjectivity, social relevativity and with that, a detachment from accountability - leaving adherents susceptible to the disingenous: the perversion of these notions to the point of hyperbolic liberalism is largely a result of Jewish academia, media and political manipulation; but also provides convenient excuses for objectivists to disingenuously accrue power; while the promotion of objectivism at the same time serves as a means of creating a naivete ripe for exploitation as it finds its way down to an intransigence in pop-culture.
Left unaccountable, unsophisticated by the post modern turn and in the wrong hands (e.g., popular puerile hands and those who would pander to them), these ideas can provide almost boundless excuses for the most destructive liberal behavior. Just about anything can be written-off as “testing” and “lesson-giving.”
Thus, it is an eminently worthy consideration for Majorityrights to engage and focus on these matters which underwrite liberalism. We need to understand where they go too far, what qualitative and quantiative limitations there should perhaps be and by contrast also the proper applications - post modernity does not only evaluate progress but the value of tradition and inherited forms as well.
I would call attention to the detriment of the popular application of the empirical view, in its tendency to focus on momentary and episodic units of analysis, while doing violence to relational and cultural/systemic processes and ecology; with that, rupturing historical evolutionary patterns.
At this very moment I realize that I have been misunderstood previously as not recognizing that science proper is capable of taking patterns into account. Of course it can. Let me correct that here by noting that it is especially in the popular manifestation of empiricism through enculturation of the enlightenment project, in turn instigated for hyperbolic liberal purposes by YKW, that this “empiricism” is conducted with crass and destructive carte blanche.
We call these problems of “modernity” while recognizing that they have been twisted and exaggerated beyond all reason by the YKW.
They (the YKW) have done the same to post modernity, to where it is unrecognizable as the postive correction to modernity that it was meant to be (e.g., a liberation from mere facticity and a capacity to reconstruct traditional and inherited forms where good and benign). That is why I have been so vigilant to articulate the post modern remedy for the public project as it is supposed to be - as a means to manage the best and worst of modernity and tradtional/inherited forms.
I have called attention to the fact that hermeneutics and social constructionism proper provide a post modern remedy - especially for the public - to help them away from this myopic, scientistic focus and disingenuous bypassing of accountability that filters down from the specialty of the scientist to common, everyday, popular menality and practice.
I have called attention to the fact that reconstructing the validity and warrant of social classification (viz., “race”) is necessary to provide delimitation to calibrate, regulate and govern accountability to systemic historical processes and human ecology.
I have indicated that the idea of sacrament (monogamy, life-long and or partner-wise) must be introduced for people to have the authentic freedom of choice within and between group relations. Particularly as ritualized, this would re-connect the episode (the empirical) to the broader relational and historic pattern - accountability to its ennobling and caring ensconement. It is a connection of accountbility to the historical systemic group pattern. It provides integrity to the whole group - and a control variable, if you want to look at it scientifically.
But these are only the broadest outlines. I have yet to get people to participate in this critique and remedy of modernity and of its Jewish distortions, despite its obvious necessity and importance as it bears upon our experience of runaway liberalism to the detriment of our group’s human ecology.
Hence, I pluck-out and focus on the popular abuse of these two enlightenment memes: “testing and lesson giving.”
Consider with me, if you will, where the use of these memes are valid and where they become abuse.
And what to do in remedial application? How does it work?
How can you know things before you test them thoroughly? How do you know if your partner is, or will be appropriate enough unless you “test” them? Can “testing” be relied upon to provide an accurate assessment? Testing can have an episodic bias and focus to the detriment of the relational and protracted cultural/systemic patterns. A lesson may be too costly.
The problem and the question is to provide practical means for assessment when trying to correct for the potential reckage of an over-emphasis on “testing” (writing-off caution), “lesson giving” (writing off the damage) and its resultant liberalism.
Testing and lesson giving create a problem for accountability. These ideas are all too facile. The “tester” can apparently always justify the test as providing a lesson and postive feedback therefore - even if the consequences were negative in the sense of being destructive to individuals, relationships and the cultural/systemic pattern.
Hermeneutics seeks to amend this relation blindness with the inclusion of broader social systemic historical views.
It is clear that Jewish planners take concepts and terms that would be helpful to our group organization and well being, then reverse, distort beyond reason or confuse the meaning that the terms would signify in application to Whites.
I’ve discussed this before but how their deception functions on two levels to our detriment bears farther differentiation.
The two levels of deception are well captured in the analogy that misrepresentative terms are like “red capes” to the charging bull.
They have right-wing White Nationalists charging after the false representation on the level of the misrepresentative term.
At the same time WN become turned-off or hostile to the underlying idea which would be good for them/us.
1. “The” Left misrepresented as universal liberalism applied to Whites is the most fundamental “red cape.”
The underlying idea of the left is social unionization. There are people in the union and people out of the union, therefore it cannot be universal or liberal. On the contrary. In fact, Jewish interests do not apply it as universal except to Whites.
This causes WN to chase this “red cape” of “The” Left which is really imposed liberalism upon them.
At the same time, because of the perversion of the term and abuses of Whites that go on under this false rubric, Whites become repulsed and in fact fight against what is the most important underlying social organizing concept [for group defense, accountability, agency, warrant, our human ecology]: the unionization of our peoples. It would keep an eye on the most dangerous traitors, elite ones, keeping them accountable as members of the class, while also keeping rank and file Whites accountable and incentivized to participate.
All of the usual Marxist and other Jewish distortions such as abolition of private property, communal child rearing, race and gender blurring, no free enterprise that would create wealth for the industrious and innovative, etc. would be set aside as Not representing the “White” left / native nationalist left.
There would not be an imposed economic class division in a White Left, but rather the nation of people would be the class: class, union, nation and people (in our case Whites and native Whites) would be synonymous.
In subjecting us to the red cape of “The Left” misrepresented as universal liberalism as applied to Whites and altercasting us as “the right”, we develop Cartesian anxiety for our Augustinian nature, and desperately adopt objectivism to the extent of reaching for unassailable warrant. This has the effect of taking us beyond accountability to our subjective and relative social group interests. It makes us look and act less humanely. It scares our own people and it should as we are not only easily made to look like “the bad guys”, but are, in fact, dangerous in being bereft of sufficient accountability; made easy to defeat as the factual necessity of our cooperation is not sufficiently recognized and we remain disorganized in obsolete philosophy.
2. Equality: Chasing this red cape really makes WN look bad, as they argue for inequality. It casts discourse in elitist and conflictual terms straight-away; more, it is not accurately descriptive as it relies on false comparisons.
The underlying concepts that YKW are trying to divert WN from grasping is the disposition to look first for qualitative sameness and difference. Within and between social paradigms there can be logics incommensurate to comparison but nevertheless amenable to symbiotic, non-conflictual functions, particularly if those respectful terms are invoked.
3. Social Constructionism and Hermeneutics: These concepts devised to counteract Cartesian runaway and facilitate systemic homeostasis instead have been misrepresented by Jewish interests with the red cape distortion that people and groups can just be whatever they imagine they might construct of themselves. Thus, the lie persists that these concepts are anti-empirical and anti-science. On the contrary, that would contradict the very anti-Cartesian premises of these ideas; in fact, these ideas are meant to enhance and make more accurately descriptive the conduct of science and reality testing. They are meant to correct the “scientism” which can result from myopic focus on narrow units of analysis only, such as blindered focus on moment or episode, the individual as socially unrelated, or the linear cause and effect of physics models to the detriment of how interactive, agentive, biological creatures can and do act in broad view of systemic homeostasis.
These concepts importantly serve to correct the bad science put forth as evidence for anti-racistm, scientism evident in the statement by Spencer Wells of National Geographic’s Human Genome Project -
“Racism is not only socially divisive, but also scientifically incorrect. We are all descendants of people who lived in Africa recently. We are all Africans under the skin.”
.. by which he means that there are no important differences to justify discrimination.
While maintenance of the social group must admit to at least a tad of relativism and subjectivity in its interests, this admission is also an “admission” of a modicum of agency and choice; which thus lends itself by this admission to the stabilizing gauge of group criteria and the answerable, corrective means of its social accountability. This is stable in a way that attempts of pure objectivism are not - as its lack of social accountability tends to have the reflexive effect of hyper-relatvism. Spencer Well’s objectivism has the reflexive effect of being susceptible to having him espouse a destructive hyper-relativism in line with that espoused by pedestrian liberals or Marxist Jews.
Social constructionism and hermeneutics proper could correct this by adding dimensions of subjective and relative social accountability; thus coherence in historical process through accountability to historical social capital, manifest and situated delimitations, agency in racial re-construction and warrant in manifest and situated group evolution; but the Jewish red capes over these terms reverse the whole anti-Cartesian program that these concepts are meant to correct. Indeed, anti-racism is Cartesian.
However, for the massive perversion and misrepresentation of these concepts they have turned-off Whites and in fact have them arguing against the valuable underlying concepts which in no way deny physical and social constraints to free choice but nevertheless would facilitate coherence, accountability, agency and the warrant of our race to exist: That is what we seek in rigour - warranted assertability.
Social constructionism and hermeneutics proper facilitate that. Jewish interests with their red cape distortions do not want you to have that.
As is the case with “Pragmatist” philosophy, you can tell if you are chasing the red cape if you have to put the word “mere” before what those presenting the concept are saying in order to make sense of their argument: if they are suggesting something is a ‘mere’ social construct”, then there is no physical, interactive and interpersonal accountability and it is Cartesian.
4. Post Modernity: Jewish interests know that modernity by itself is viciously self perpetuating, paradoxic, impervious and destructive to healthy traditions and forms; whereas post modernity properly understood allows us to take the best of modernity and time tested forms and ways.
The red cape misrepresentation is a “dada” definition (or non-definition, as it were) of post modernity as opposed to a deliberate and thoughtful management of modernity and traditional forms and ways.
5. Multiculturalism and diversity: Jewish academics have reversed these terms to where outside groups are introduced to one another in order to blend away and subvert healthy, managed differences within and between groups. Then again, to chase the red cape and argue against the terms is to argue for integration with outsiders, e.g., non-Whites.
6. “Marginals” is a concept that goes along with hermeneutics and group maintenance; Jews have set up a red cape of presenting “marginals” as those outside the group with the intention of their being agents of change in overthrowing group homeostasis.
Chasing this red cape has WN arguing against humanitarian outreach to those within the group but most at risk to non-Whites; our marginals potentially have the greatest incentive to see to it that the White ecological system is maintained; they can lend perspective, feedback and accountability. It is important to note that one can be marginalized for being exceptionally talented and intelligent as well.
7. Hippies and the Sixties: These terms have been misrepresented as synonymous for White men being responsible for the Jewish radicalism of sexual revolution and black civil “rights”, viz. prerogative over Whites.
Chasing this red cape is a diversion from the call for a reasigment of White men as having intrinsic value - Being - as opposed to being expendable in wars not of the bounded interests of our people; as opposed to chasing the red cape of universal traditional manhood in service of a universalizaing religious ideal, international corporations, oligarchs and the YKW; while in charging this red cape, the intrinsic value of White people overall, as the unit to be defended, is argued against - WN are arguing against our own deepest interests again, against the warrant to exist. The very thing we need most is prohibited by a Jewish language game in which they form coalitions with black power, feminism AND misinformed traditional women, to deny our being, our reality, value and warrant to exist in midtdasein - the non-Cartesian being there* amidst our people.
* or “being of”, as GW prefers.
8. Social justice warriors - of course those doing the Jews’ bidding are not pursuing true social justice, but to argue against the term, “social justice warrior”, is to fall for the masters of discourse’s red cape once again.
9. The Jewish affectation of Christianity posed as “the moral order” for Europeans. The necessary good of a European moral order is dismissed right along with the red cape of Christianity or some “false” version of Christianity.
We are the White justice warriors and I invite you to join me in some bull-steak now that we’ve sorted away the bullshit…
She is the one in the Cheerios commercial. Andrew Hamilton gives background on Saatchi and Saatchi, the advertising firm behind the Cheerios ad:
In her crypsis as a White role model, she specializes in teaching betrayal, insolence and negrophilia to White girls and a message of “resistance is futile” for White men.
She is the pig in crypsis as a White woman, specializing in demoralizing Whites.
Here are her videos which are supposed to be funny but are so laced with contempt for Whites that the only thing that comes-through is her jealousy for European beauty and ability which would compete with her. She will do anything to drag it down.
...and Mary Poppins
This clip (courtesy of Stan Hess) emerges most pertinent in light of Jewish crypsis; along with their twisting and corruption of terms by which we might otherwise organize and understand our people’s interests - as opposed to Jewish influence:
This is a crucial distinction to hold-up against the games they will continue to play with our terminology - and an example of those manichean language games comes with the latest Stark broadcast: http://www.starktruthradio.com/?p=1319
With Jewish “Haywire”
Rather, The Lies Will Try to Live ...by infiltrating our interests.
These two try to pawn themselves-off as ‘Alternative Right, right-wingers”...with upstart they say that “THE Left is the establishment.”
(the White Left is the establishment? don’t think so):
Jews do not want us to be a White Left. The reason that they do not want that is because it is our best outlook - an orientation which, together with sufficient anarchy, allows for our coordination and strategic evasion of their infiltration. This capacity to evade their infiltration is facilitated by coordination not merely by place but by language - that is why the terms are so important. Shared terminology serves to coordinate our people wherever they might be while at the same time allowing for sufficient anarchy to evade infiltration, counter our enemies and counter corruption - especially tactical in the clear terminological position of a White Left, its eye on elite betrayal and “scabbing” - i.e., any attempted entry into our “union” by non-Whites.
Sure, these Jews are “the Right ..like reading Spengler and Evola”…just so wild and crazy…“but we’re appealing to the ‘New Generation”...Haywire says, “we’re so ‘in touch’ with the new cultural zeitgest of THE RIGHT.”...er, Mulatto Supremacism
“The Left is the establishment”...Jews are just such rebellious trend setters..
“I was at a conference with Richard Spencer and Paul Gottfried..
...I’m really not interested in race…
I want to create a ‘new species” - read, Mulatto Cyborg...
Haywire continues: “I’m not really into the race thing, ‘race’ is a mental thing…
On to the matter of looking at us:
Where Lies Don’t Try to Live by crypsis, controlling the narrative, twisting our organizational language games, by infiltrating and misdirecting interests, they might just as well be served by provoking misdirection of our own, to where we are fighting our own. Rather than fighting non-Whites, in a manner perhaps such as this:
As opposed to other right-wingers with whom he may associate and even endorse, just why Ransdell is unoffensive by comparison is beginning to crystallize..
First, contrasting his Rockwell influence..
Rockwell frequently talked about the black issue and the black plague of race-mixing without fretting the rigid paranoia that this was “distracting from the J.Q.”
And who was Malcolm The Tenth anyway? - he would be introduced to American audiences by The Hate that Hating Whites Produced - narrated by Mike Wallace, it was a seminal Jewish documentary instigating blacks to riot and violence against Whites.
An artist / pr man is better suited for a view and treatment of Praxis - negotiating the fluid, reflexive, social interactive world with practical judgement as opposed to rigid scientific instrumentation; and laws - “Our purpose is the Creator’s purpose” ?
Of course “our purpose” should be serving the interests of our race. I’m sure Pierce would have believed that, but he may have wanted to base it more absolutely on scientific law than it could be.
Scientists are indispensable of course, for supplying rigorous information on specifics and broad generalities beyond casual purview, providing critical tools for rhetorical support for what is in fact the appropriate, “human-sized” (scaled) social perspective by which the social artist may dramatize and complete a vision.
But as one might say of Renegade and Daily Stormer, it is not enough to be an artist, one must be a good artist, reflecting good judgment - not always the case in WN.
Typically of the right, Andrew Anglin was one to range from being soft on blacks to showing outright affinity for them until he calculated that normal White men don’t like blacks and despise miscegenation. But this was only a calculation by Anglin, not the feeling the comes from trustworthy interest and concern for Europeans broadly, judging from important difference.
While we need some posture and people who display the power of not being perturbed by these matters, to where they can easily mock them, I will speak for myself, confident that other White men also despise people who try to sell the attitude of studied detachment as the one for our race in general - soft-selling blacks and race-mixing, saying that talking about these issues is a waste of time or a distraction from
If the word “monocausal” regarding the JQ is going to provoke a paranoid response then how about, irresponsibly “single-issued” and correspondingly inauthentic by way of an irresponsibly narrow platform of response. “With Jews we lose” isn’t the same as saying “only Uncle Adolf and nobody should be critical of him; he’s perfect, didn’t do nothin” or “Only NW Europeans, all others be subordinate, be damned and go to Africa.”
Even if he was done-in by a Greek and it bespeaks a little less social aplomb than I may see in him, one nevertheless gets a sense of general goodwill from Rockwell toward his fellow Europeans - I get a sense that his initial inclination toward all of them was friendly, whereas Pierce was rigid.
Coming from Rockwell’s context, even the swastika isn’t offensive. One gets an underlying sense of irony, humor, playfulness of his social artistry and theatrics - that the swastika is not the literal issue, underneath that is the real issue - defense of European peoples. Rockwell almost certainly could have been persuaded that Eastern Europeans and Southern Europeans were European as well, satisfied by an agreement to maintain distinctions where one could potentially mix away the other to its demise.
On the other hand, even though HE DID NOT wave the swastika around, one gets the sense from Pierce that that was literally the thing.
In the influence of Rockwell as opposed to Pierce, we have a clue as to why Ransdell bespeaks practical judgment (phronesis) and good will to all concerned Whites, while those beholden to Pierce’s worldview cling rigidly to Hitler’s conflicted, quarter Jew perspective, determined singularly to defend his mother against Jewish assault, with little, or only condescending empathy for Europeans beyond Germanics.
Perhaps I’m being a bit naiive about Rockwell. He was probably a bit rigid too, just not as much as Pierce. The fact that Rockwell was killed by a Greek does say something (perhaps a bit too willing to throw other Europeans under the hate bus?, I don’t know the situation well enough to say).
Perhaps Ransdell will turn out to be one, like Kyle Hunt, who cares and sympathizes only for Hitler’s view and issues in the end.
Still, one can’t help but see better prospects in reasoning with the Rockwell / Ransdell trajectory than the Pierce / Hunt trajectory. For the latter, it is apparently about redeeming Nazi Germany and its scientistic “naturalism”. For the former it is apparently more about our race.
We do hate race-mixing
It’s hard to take Rockwell’s antics too seriously. These were largely publicity stunts; the map was not the territory; it is evident that he could see more than one side. “You want integration? OK, lets have integration!” He proceeds to have his Nazi-clad men make themselves comfortable in a synagogue (LOL). On the other hand, one does not get a sense of humor, irony and underlying good will from Pierce. That is not to say that Rockwell was not seriously committed to some mistaken ideas, but one got a sense of a character more amenable to negotiative correction for having a better feel of Praxis.
26 May 2015 at 10:32 am
It isn’t my bugbear. I advocate all Europeans and recognize the obvious fact that he cannot be a unifying figure, but will be divisive and unnecessarily so - those people who think we need him are tediously oblivious to the obvious (you call my irritation with their idiocy my “bugbear”). It is rather their teddy bear, their security blanket, their pacifier and surrogate daddy. It is not too much to expect White advocates to have the respect to recognize him as having made bad us/them distinctions, to relegate him to history as pejorative on balance as such, not to be held up in sought-for redemption.
Daniel Antinora, as he would, agrees with Tan’s psychologizing and slips in a plug for Jesus:“yep, Too bad he ruined Majority Rights over that and Christian metaphysics instead of starting his own website.”
To which I say, Daniel A, Bullshit. It is an infinitely better site without Jesus freaks and those who insist upon trying to redeem Hitler.
Good riddance to you.
He quotes me: the problem is that Hitler also made Slavs of nations to his east into enemies. He wasn’t an advocate of all Whites in defense against Jews, simple as that.
Then Tan says:
You may think that you can read my mind but I have forgotten nothing of the kind. You are far from a mind reader.
Further, you say, “You think Hitler was bad for the Slavs. Again, that’s not how I see it?” Was he being good to Slavs? Sure. He was being good to the Greeks too. So good for everybody he turned-out to be.
No it doesn’t. Perhaps you aren’t as smart or as honest as I had thought. “All the rest stems from”...do you see his computer training as it causes him to try to trace a single cause…to a thing, by the way, which I never said - “judeo-boshevism came before Hitler.” - let alone maintain over and against seeing Jews as an antagonistic group, not in part, but on the whole.
I’m over it man. Associate with all the right-wing asses that you want; just wanted to say my bit as you are a part of a struggle and purporting to advocate all Europeans, and you cannot in that way.
Now calm your psychoanalytic babbling Tan, and read what I say:
Not that computer training is the only thing playing into monocausality or even that there is anything wrong with focusing on the Jews; but that you are taking too myopic a perspective and that (computer training) might be one factor..
For example, lets say KM wants to connect with Jarod Taylor (something I would not bother to do, but that’s not the point), let’s say KM wants to see if he can bring Taylor along to achieve more alignment and coordination, shares empathically in Taylor’s way of talking, says “yes, it’s suicidal to do this..” (all the while KM has already argued conclusively for himself that what is going on is genocide not suicide).
I’ve experienced the hair-trigger reaction by computer nerds to a social meandering too many times now, sudden conclusive reactions to innocent zig-zags and the merest theoretical ambiguity, even if a part of a process wholly intended to be corrected in fairly short order to alignment with what the nerd might wish as a result; but he will treat it (the slight zig-zag meander) rather as unbearably pernicious because it does not fit into the false either/or of his theoretical mindset misapplied to praxis: the social world, requiring negotiation, correction and adjustment by and for its interactive reflexivity and complex human agency; a complexity negotiated by means of phronesis - viz., practical judgement requiring of its kind of necessity therefore, a negotiated surveying process.
In this I am not saying Tan is crazy or applying psychoanalysis to him, I am suggesting, as per Aristotle, that he is over- or mis-applying lineal, either/or theory (which Aristotle designated “Theoria”) to the more ambiguous, interactive social world, which Aristotle called “Praxis;” which Tan and Katana might, in turn, want to call “jargon”..
or Daniel A might smear as “rationalism” bereft the salvation of Jesus “metaphysics.”
* What I mean by organization, specifically and generally, is in regard to an understanding of group and national boundaries of our people which is shared enough to be accounted-for and acted-upon.
Anti-Racism is a Jewish Construct.
Anti-Racism is Cartesian.
These are both sound aphorisms: either could be a “mantra”, with a caveat regarding mantras - that for best effect they will have to be used with discretion, changed sometimes and crafted on account of context and audience. Such is the judgement and deft rhetoric required of Praxis as opposed to the plodding imperviousness of scientism.
The two aphorisms can go well together:
Anti-racism is Cartesian, it is Not innocent, it is prejudice, it is hurting and it is killing people. Anti-racism is a Jewish construct.
The essential abstract of “race” is taxonomic classification of peoples. Locke’s Cartesian notion of civil individual rights took issue with discrimination based on social classifications. For their ethnocentric reasons, Jews weaponized this anti-classification and anti-discrimination by Whites on the basis of social classifications as “anti-racism.”
That is what it is in essence. It is true that the Jews have associated “racism” with supremacism, exploitation and genocide; but even taking away those elements, the common denominator of prohibition of discrimination based on social classifications, however benign, remains - as “racism.” Thus, David Duke is wrong (theory is not his strong suit) to campaign against “racism.” While that will gain popularity with the disingenuous and puerile, in so doing, he is reconstructing the liberal hegemony and its stigmatization of social classification for genetically conservative and discriminatory purposes. Moreover, classifications will happen whether they are acknowledged, deliberate or not, but we are much better-off rendering them consciously - as these classifications are essential to accountability and human ecological management.
Fat boy’s mantra is good too:
Whitaker’s, “Anti-racism” is a code-word for anti-White” will be effective in many instances, but in other cases will run into complications: in some cases, it will come across as a dead-ringer for subjective concern; a request for a definition of “White” can ruin the effect; it has also been criticized for having liberal underpinnings in its long form, which is true. Still, a good one if it takes into account context and audience.
Sometimes it is best to avoid the consternation of the J.Q. but rather undermine (as Cartesian disingenuousness) the underlying coup de grâce of “racism” and “anti-racism” by itself. At times, this will be even more problematic for Jews to contend with (why do you think I am so unpopular?).
Tanstaafl’s proposition of naming it a Jewish construct is important too and good to do where the audience is only slightly less primed. Because active anti-racism, as opposed to the mere “prejudice against prejudice” is, indeed, a Jewish construct. No argument.
You wouldn’t want to cut-down a rain forest would you? Then why would you want to cut-down ancient peoples of Europe?
This next one is somewhat harder to sell, but it has been a relief to me as a personal mantra and probably would be for other men as well:
To men, miscegenating women are as rapists are to women. They should be ostracized as a minimum punishment and in no way should their mixed offspring be able to participate in the resources of European men - as it makes our men servants to the worst betrayers of our 41,000 years of genetic evolution.
Anti-Racism is Genocide of Whites
...that’s a good one too.
“You fucked my brother? Yeah, I did and”... scene from Raging Bull:
I must say in defense of my father that he was never physically violent (aside from knocking-over the occasional sofa or hamster cage). But in display of rage, anger and hatred, Raging Bull was mellow by comparison, no comparison to my father, in fact.
Captain Chaos said: “Daniel, before you wedge your head any further up your own keister with all this talk of “hermeneutics” you should pay heed to this quote from the philosopher Hume”:
Perhaps by “passion” CC was in fact suggesting something in line with what Ramzpaul was discussing with Stark - that “you should follow and work on what you feel most strongly about, even if you can only manage it as a hobby… that way, even if you don’t make much money at it, you will still be spending your life in a way that you find meaningful and enjoyable.” GW’s ontology project might be concerned to note that “passions” are speaking from our authentic nature and therefore provide an essential impetus in guiding an authentic narrative that mere rationalism cannot.
However, since CC posed empiricism in contrast to hermeneutics, I thought I’d draw upon an extreme example of “passion” to illustrate not only how passions might, but probably should, be ameliorated, crafted and channeled better with hermeneutics.
There is no reason why hermeneutics cannot take heed of the passions, if not follow them - if I were being cute, I’d say that following them would be another narrative (say, like the story of “raging bull”), with its own logic of meaning and action, but particularly as we are talking Hume, I’d tend to look at this as an observation to take under consideration at the empirical end, a part of the “circular” process of inquiry.
It’s good feedback though and that is why CC has been missed here.
He must be right that rationalism can be exaggerated. Even so, passions will be mitigated and subject to some rational consideration by socialization. If proposed as an alternative narrative by which to guide one’s life, the passions unbridled by the rational cultivation of hermeneutic process and its testing by social concerns would emerge quite speculative; life would be short and/or brutish.
Having been a very temperamental person (still am, some times), and not having had recourse to much rational discourse - being surrounded by people who gave free reign to their passions (temper) and wish to be expediently done with annoyances - I used to use my anger (which was intense, often a rage bigger than I was) as maps to show the way to social critique. It did seem to work to uncover some mysteries, but eventually it was used against me by those who know how to manipulate emotionalism - (as Truck Roy explains that sociopaths skillfully do; they are not moved by empathy with emotional appeals) - especially where I was not in Italy and sociopaths could stereotype me, “other” me and vilify me as a “crazy Italian.”
The problem with this evolutionary strategy for me was that I was in America, not an Italian village. Therefore, there was not a community of kindred people around who could be bothered to talk; in fact the rule of individuality, particularly for males, would tend to look upon any such request to talk as manipulative or weakly borrowing against sovereign individuality; thus, you were likely to get a very angry rebuke rather than finding one who could understand and help pick up the pieces in an efficient way. Taking for granted the level of emotionality as the Italian village did may have served in a common population, as Christianity may have served there as well, but not in the antagonistic heterogeneity of The U.S.