Donald Trump stares into the abyss in Iowa as it stares into him. And also you.
Posted by Kumiko Oumae on Monday, 01 February 2016 03:12.
PEGIDA on the streets of Europe
Posted by Guessedworker on Sunday, 07 February 2016 00:06.
African Rioting Tears through Melbourne
Posted by DanielS on Monday, 01 February 2016 22:54.
The Guardian newspaper is an archaic outfit whose propaganda operations will always be defeated.
Posted by Kumiko Oumae on Monday, 01 February 2016 17:00.
[Majorityrights Video Library]
Rabbi Pinchas Goldschmidt: Muslims are the natural allies of the Jews in Europe.
Posted by Kumiko Oumae on Sunday, 31 January 2016 17:54.
EP President Schulz: Germany exists only in order to ensure the existence of the Jewish people.
Posted by Kumiko Oumae on Sunday, 31 January 2016 03:00.
Awakening, monarchy, and the faith?
Posted by Guessedworker on Thursday, 28 January 2016 14:38.
Israeli “Opened Slovakia’s Door for Iraqi refugees”
Posted by DanielS on Wednesday, 27 January 2016 11:42.
Danish Girl Charged for Defending Herself With Pepper Spray Against Foreign Attacker
Posted by DanielS on Wednesday, 27 January 2016 11:21.
Bill Gates & UK Government Pledge 3 Billion to Compound Cataclysmic African Population Explosion
Posted by DanielS on Monday, 25 January 2016 23:49.
200 Patriots in Austria Brave Snow to Support Poland: Which Says F EU Migrant Requirements
Posted by DanielS on Monday, 25 January 2016 21:28.
Alt-Right: Defining real White men for you… with negrophilia & a lisp
Posted by DanielS on Sunday, 24 January 2016 22:27.
Compulsory Diversity News: ‘fore the cuck crows, Donald will 3 times deny ye
Posted by DanielS on Saturday, 23 January 2016 10:02.
An exploration of the link between languages and genes.
Posted by Kumiko Oumae on Saturday, 23 January 2016 02:57.
Facebook Gets Involved in Asking Users to Snitch on One Another.
Posted by DanielS on Saturday, 23 January 2016 01:38.
Another instalment of ‘Things Putin actually said’. “Let them come here”, said Putin about Jews.
Posted by Kumiko Oumae on Thursday, 21 January 2016 01:33.
Iran nuclear deal: ‘New chapter’ for Tehran as sanctions end.
Posted by Kumiko Oumae on Sunday, 17 January 2016 19:23.
Police investigate whether 14-year-old was drugged and sexually assaulted
Posted by Kumiko Oumae on Saturday, 16 January 2016 17:15.
Schoolgirls report abuse by young asylum seekers
Posted by Kumiko Oumae on Saturday, 16 January 2016 15:49.
The NSA collects information on Israeli lobbyists, Jews scream bloody murder.
Posted by Kumiko Oumae on Saturday, 16 January 2016 14:31.
JFK ‘63: asks Congress to commit to the proposition that ‘race has no place in American life & law’
Posted by DanielS on Thursday, 14 January 2016 06:13.
Counter-cultural ruminations – Part 2, the culture war
Posted by Guessedworker on Monday, 11 January 2016 23:00.
Swedish Newspaper, Dagens Nyheter, Confronted With Cover-up of Issues Relevant to Crime
Posted by DanielS on Monday, 11 January 2016 21:22.
Hungarian Mainstream Cites Deliberate Genocide of White Europeans
Posted by DanielS on Sunday, 10 January 2016 11:47.
Germany’s Jeopardy: Could the Immigrant Influx “End European Civilization”? - Dr. Frank Salter
Posted by DanielS on Friday, 08 January 2016 13:23.
[Majorityrights Video Library]
Ivan Jurcevic’s Eyewitness Account: New Years Eve 2015 Arab and North African Riots in Cologne
Posted by Kumiko Oumae on Wednesday, 06 January 2016 12:06.
A new Jihadi John: a short circuited expression of anti-liberalism in Abraham’s race-mixing agenda
Posted by DanielS on Tuesday, 05 January 2016 08:52.
“Hillary Clinton & Barack Obama created Isis”, says Donald Trump
Posted by DanielS on Sunday, 03 January 2016 08:25.
Yazidi girl made into sex slave by ISIL and forced to pray to god of Abraham prior to being raped
Posted by DanielS on Sunday, 03 January 2016 01:02.
European & Asian Regional Alliance
Posted by DanielS on Saturday, 02 January 2016 08:46.
Planetary Resources & Asteroid Prospecting Technology
Posted by DanielS on Friday, 01 January 2016 11:57.
[Majorityrights Video Library]
ZDF: Islam’s Effect on Germany
Posted by Kumiko Oumae on Thursday, 31 December 2015 09:05.
Nikolai Tesla Biography
Posted by DanielS on Thursday, 31 December 2015 01:31.
Majorityrights Central > Category: Anthropology
Strabag Corp. is proposing to unleash what amounts to a technologically advanced amphibious attack on native European populations. On October 1rst, a press release inauguration has been set for the first in an exorbitant plan of 1,000 landing platforms to be deployed in the Mediterranean. In light of this, please take note of Kumiko Oumae’s report in the newly established Majorityrights.com News section.
Outreach to exponentially growing African and Middle Eastern populations, with an extravagance of rescue operations to facilitate their migration into Europe - a migratory affliction that would wipe-out native European populations - apparently knows no limits. No expense and detail of concern would be spared while the threat to the very survival of Europeans that these plans augur to aid and abet is ignored.
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.
“Natural rights”, “human rights” or “social classification”, what is the difference that can make a difference for us at this point? I would argue assertion of social classification. John Law is distinguishing our relative difference as a people but places it in the background to a distinction of “natural rights” as an expression overwhelmingly distinct from other peoples and a singular expression of Europeanness - apparently forever lost if we set it aside as a priority at certain times in the life span, in our system and in our history? I would argue that rights are one product of our social expression which will be lost if we do not, as de Benoist would advise, learn to prioritize the social from whence individualism derives. It’s a White Left thing.
John Law’s erudition is in evidence in distinguishing “natural rights” vs “human rights” in European history.
He argues that de Benoist is making a mistake in bundling “human rights” with “natural rights.” That he is throwing out the latter along with the former in his criticism of human rights.
In effect, I would say that de Benoist is arguing that “Human rights” are a Cartesian, universalist derivation of rights which are to be done away with as both destructive to the very grounds of what individualism there is to be had and at the same time done away with as a naively adopted, neo-liberal, universalist imposition aimed to break down market barriers to, and differences from, the rest of the world.
Law’s point is, in effect, that in not distinguishing the universal and Cartesian “human rights” from its forerunner, the telos of “natural rights” as a telos relative only to European cultures, that de Benoist is also discarding the distinct and inherent civic rights as natural rights born of Europeans and meant solely as a means to express and maintain our particular European character, civility and liberty. These civil liberties are an epiphenomenon that are both a unique prerogative in expression of our relative kind and a crucial means to maintain our peoples.
It appears to me that de Benoist’s emphasis in criticizing individualism is more correct at this point. De Benoist may not be so much mistaken at this point in not distinguishing the kind of rights as in not emphasizing relativizing social grounds in firm contrast to other peoples and support as such that dynamic classification of bio-racial systems provide.
Law, on the other hand, is jumping the gun a bit in presuming our relative distinction in the telos of natural rights. I can’t speak for de Benoist but of course I have acknowledged the importance of something like that protection of rights and individual liberties within the relative and bounded classification of European peoples, but I would favor a new way of devising them which would suffice for post modern performance requirements (e.g., warrant, accountability, coherence, agency, obligation, legitimacy, prohibition), since the telos of natural rights are likely to prove a partly obsolete relic of a more “stable” order and perhaps on a slippery slope to the Cartesian universality of human rights that came of them.
In either case, returning to the rights structures of bygone epochs is not our priority. Far from it, and in that respect, de Benoist is not wrong to be strongly critical of individual rights as a key agent in leaving us susceptible to destruction.
Neither again is Law wrong in emphasizing that something like rights are necessary to Europeans.
But until such time as we have overcome the Cartesian de-legitimization of social classification and Jewish exploitation of that de-legitimization, particularly in regard to White peoples’ ability to discriminate for that prohibition, individual rights are better treated as a subset and permutation of positive attributes that the class (whole social groups of European peoples) would birth were it not in jeopardy - rights would be an epiphenomenon and not the sole distinguishing characteristic and means of our salvation - indeed, preoccupation with abstract premises as such can be a hindrance at this point, particularly if belabored where no “rights” grievances are, or indeed, can be raised. Rights treated as a shining beacon of European virtue (even in teleological form) would tend to run stiffly roughshod over the radically social source of our distinct character, our interdependence as a social group, and the performance requirements of our post modern condition, which require the assertion of our classification as relatively distinct from the rest of the world - a crucial social classificatory distinction that makes a difference.
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.