Majorityrights Central > Category: Anthropology

Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters

Posted by DanielS on Wednesday, 26 April 2017 14:18.

Yeeeehaaah!  Sooweeeee! Get em   ....Leroy and Schlomo

“The United States Should Seriously Consider Peaceful Partition”, so says Vincent Law at AltRight on 24 April 2017.

How convenient that Vincent Law, a Ukrainian American (?) living in St. Peterberg, Russia, would proffer how balkanization of The US might go.

The right wing and Jewish perspective from which he comes is not to be trusted on either side of this issue. They created these conflicts, they created these immigration problems and now they want to create hackneyed “solutions.” They may bemuse and distract larpers, but in the end they will serve a Jewish and complicit right wing perspective. This will create disaster and conflict for others while these weasels A) escape to gated communities or B) escape the country entirely if need be (with their money, of course); finally, e.g., leaving remaining Whites to get raped by blacks (who are “really not so bad”, or perhaps “your problem”, when in fact, it was their perspective that long ago imposed them on normal Whites et al.).

Meanwhile right wingers from other races will be trying to swing deals established by Jews and right wingers as well. Saying that the kind of Jews and right wing huxters posing as “ethno nationalists” on this thread at Alt-Right represent White people and their ethnonationalism. They don’t. And they will create conflicts with people that White ethno nationalists should ally (not integrate or fight) with: Asian and Amerindian ethno nationalists.

The Right Wing/Alternative Right cannot be trusted with this issue any more than anything else - i.e., not at all. They are the ones who put Trump and his Jewish entourage into power. And that is just for starters in terms of their screw-ups. There are some basic issues that need to sorted out yet - not interminable matters, but too important to go right ahead and start bargaining on the bases and within the parameters that Jews and right wingers establish. They cannot even be trusted to say what is White or not.

silviosilver ✓ᵀʳᵘᵐᵖ ˢᵘᵖᵖᵒʳᵗᵉʳ Kumiko Oumae • 2 days ago

Asians do not belong in white ethnostates. It’s as simple as that.

F—k off and die, please.

  Kumiko Oumae reply to silviosilver ✓ᵀʳᵘᵐᵖ ˢᵘᵖᵖᵒʳᵗᵉʳ • 2 days ago

I completely agree that Asians should not be on the same side of the line as White people if a partition occurs in North America. That’s precisely why I placed Asians and Hispanics together outside of the White ethnostate partition in the hypothetical scenario I described. Re-read what I actually wrote.

I would not even ask you to moderate the tone or language that you take when dealing with Asian people, since I think that Asian people do need to know how White Americans really feel on this issue, so as to shatter the illusion of there being any kind of shared destiny. You want to promote ethnic division in North America. So do I.

The American ‘melting pot’ was never going to work out. And even if it somehow did work out, it would be undesirable for all groups concerned. And so it should never be allowed to work out.

DanielS: Silver is an (admitted) non-White (who “wouldn’t be surprised if he is part Jewish”, but at any rate, “has an affinity for Anatolia and the Levant”), who agitates to deliberately stir-up strife among Whites and tries to create enemies for them among non-Whites. In this case, with Asians. I drove him away from Majorityrights long ago for these reasons. He is in no way to be taken seriously, as a representative of Whites; nor as a negotiator of ethnonationalism in good or bad faith.

While I draw attention to Alt-Righters, trolls and the experience that I have of them misrepresenting White interests, Kumiko calls some interesting facts to my attention about - they allow for slurs against Asians in their comments, but if you use the word “Jew” the comment will be blocked.

She also noted that she was the only one who gave an up-vote to Bowery’s comment:

jabowery • a day ago

Sortocracy: Sorting proponents of social theories into governments that test them.

Bowery’s idea of Sortocracy is among the most fair and intelligent on the thread, but the drawback of Sortocracy is for his/its empirical bias, as it lacks the historical element that hermeneutics corrects for. If that were to be incorporated, and it could be, it could be a very good vehicle.

Clicking on the map will take you to a site that allows you to click further onto particular states to see all of their counties. For various reasons this is a helpful grid when examining matters of secession.

Women Without Class

Posted by DanielS on Saturday, 18 March 2017 23:42.

Where you lost the right to discriminate in private business as well.

Women Without Class

Originally Published November 26, 2011 at VoR; republished here for the sake of editorial correction and update - By Daniel Sienkiewicz

It was the ultimate YKW perversion of terms — civil rights, freedom and discrimination — culminating in the Civil Rights Act of 1964: Even a cursory glance over its statutes reveals obsolescence, disingenuousness and evil.

It takes no more than a glance at its statutes. One goes into an American institution and sees a placard looming overhead declaring “discrimination on the basis of race, color, creed, national origin…” to be illegal. Suddenly seeing discrimination rendered pejorative, illegal even, one experiences a vague feeling of dread.

You sense immediately that you are being told not to have so much as eyeballs by way of discriminatory capacity. You are to be utterly defenseless against biological antagonists, to have no present recourse against the destruction of that which is most important.

The Civil Rights Act of 1964

I) Barred unequal application of voter registration requirements. II) Outlawed discrimination based on race, color, religion or national origin in hotels, motels, restaurants, theaters, and all other public accommodations engaged in interstate commerce; exempted private clubs without defining the term “private.” III) Prohibited state and municipal governments from denying access to public facilities on grounds of race, color, religion or national origin. IV) Encouraged the desegregation of public schools and authorized the U.S. Attorney General to file suits to enforce said act. V) Expanded the Civil Rights Commission established by the earlier Civil Rights Act. VI) Prevents discrimination by government agencies that receive federal funds. If an agency is found in violation of Title VI, that agency may lose its federal funding. VII) Prohibits discrimination by covered employers on the basis of race, color, religion, sex or national origin. Title VII also prohibits discrimination against an individual because of his or her association with another individual of a particular race, color, religion, sex, or national origin, such as by an interracial marriage.

In detail this Act is more Byzantine than that, and the ramifications of these prohibitions of discrimination are horrendous.

Even freedom of association, as it does not account for full processual development of those within the class, would not be sufficiently deep by itself, were it allowed. But while that objectivist, rational blindness leveraged by the technology of “civil rights” was bad enough, YKW interests perverted its meaning to violate even freedom of association by means of the Civil Rights Act.

Alabama Governor Wallace confronted by school desegregation in the personification of D.A. Nicholas Katzenbach

Deputy Attorney General Nicholas Katzenbach, working alongside a Kennedy clan willing to sell out and open its country to catastrophic integration in order to gain power, along with a similarly disposed Lyndon Johnson, making a good bid for worst president ever, sundry other YKW and objectivist Whites, oversaw departmental operations (implementing the 1954 Brown vs Board of Education decision) in desegregating the University of Mississippi in September 1962 and the University of Alabama in June 1963 – where he personally moved Governor Wallace aside to open the door for Blacks; also worked with Congress to ensure the passage of the Voting Rights Act, and had significant help from Javitz and Celler (of 1965 Immigration & Naturalization Act infamy), to pass the 1964 Civil Rights Act.

These initiatives also established precedent for California’s Rumford Fair Housing Act of ‘63 which prohibited discrimination regarding whom one rents or sells property; and the ‘68 Fair Housing Act which extended that ruling to a national basis.

Waiting at Woolworth’s

We have here in culmination the ultimate in doublespeak terms: “civil rights” equals being told whose babies we must pay for, with whom we must study, whose children we must educate (with precious knowledge tortuously acquired), to whom we must rent, to whom we must sell, whom we must hire, whom we must serve even in private businesses – and this is called “freedom.”

Waiting at Woolworth’s

The related decision regarding the Woolworth’s Lunch Counter, telling a private business whom they must serve, was always one that caused my mind to glitch, even at a rather young age. M.L. King, with help from YKW overlords organized Blacks and others, including a few no-class White women - such as Joan Trumpauer Mulholland - to “sit-in” at Woolworth’s and force a legal decision regarding desegregation of its lunch counters. The decision never made sense to me from the moment I heard about it – not in terms of anything that you can call freedom, anyway. Telling a private business whom they must serve, how, and whom they must hire – that is called “freedom”? It must be a YKW definition. “Freedom marches, freedom riders, civil rights” – right? Wrong. Rather quite civil wrongs.

Mulholland and Dr. King

Mulholland participating in the “sit-in” at Woolworth’s

The Civil Rights Act of 1964 went further by banning racial segregation “by businesses offering food, lodging, gasoline, or entertainment to the public.”

Original Woolworth’s sit-in counter enshrined at The Smithsonian Institute

This would seem to be a clear violation of civic freedom, but YKW are skilled at promoting the self-destruction of Whites, who have been high on objectivism, while Blacks are hyper-assertive.


It is a civil right and its opposite is called illegal discrimination punishable by law. Do not discriminate; do not see the terror that you are confronted with; do not see that you are in something like a monkey cage, a planet of the apes (I can tell whether one has or has not been around many, depending upon an indignant response to that analogy or not).

M.L. King Jr. and Malcolm X

In the article on Kant’s moral system, I mentioned a kind of anguish bordering on torture that I experienced when I was groping after a moral order: That anguish stemmed from having inherited an obsequious Christian rule structure - the golden rule - by which I was to somehow go up against America’s rule structure, lording as it did competition as noble for all and yet presenting me with still another obsequious and imperative rule in the form of the 64 Civil Rights Act; in confrontation with antagonistic demographics. Having experienced more than enough of them through forced busing to go to school with them, their riots of 1967 and 68 in the town of my birth, I was largely convinced that I did not want anything to do with Blacks. I assumed in my young age that it would be my prerogative one day, and that sane people would make the same choice. How could I believe that others, women even, could do other than legitimate separatism after seeing such things?

M.L. King Jr. and Malcolm X were at the U.S. Capitol on March 26, 1964. Both men had come to hear the Senate debate on the bill. This was the only time the two men ever met.

With Blacks rioting in Newark in the summer of 1967, my father’s generation repeating the “greatest generation” mantra that ‘you can’t fight City Hall’, the Vietnam War escalating unintelligibly so that no young person with a penis was immune from the draft, yes, I did have a certain yearning for the San Francisco version of that same summer of ‘67.

Beatle’s guitarist George Harrison did go there - to the Summer of Love Be-In festival in San Francisco’s Golden Gate Park - but came away with a bad impression having dropped a bad batch of L.S.D. He saw these kids around him hideously spotted and vacuum-cleaner faced. From our perspective now, naturally it does not seem like such a bad scene, certainly the better option in the tale of two cities, Newark and San Francisco 1967. No wonder I was a bit reluctant to let that go, particularly enchanting it was to me as a child. I was a little disappointed when traditional women and men would say that was “all nonsense” or “the source of our problems”; and I was disconcerted to experience similar antagonism from feminists, particularly when the war had ended.

July 1967 Newark riots, left and center images.

Right, “The Summer of Love” follows the “Be-in” in San Francisco, 1967; George Harrison, Pattie (& the vacuum cleaner faces lol).

Before the late 80s interracial couples were rare.

The Civil Rights Act of 1964 goes further to say that, “An employer cannot discriminate against a person because of his interracial association with another, such as by an interracial marriage.”

Just Great (for non native English speakers, note the sarcasm please): You cannot discriminate against people that you do not like, whom you find immoral and dangerous.

While the dam had not burst through the 60s, 70s, or even into the early 80s, it was a period of ominous buildup, the implications of the rule structure and demographic make-up were pervasive and auguring catastrophe…

Once the Vietnam War had ended, traditional women were rearing their ugly head and feminism went into high gear, steam-rolling any agenda for White male needs, though many boys still had need for being, communal being (midtdasein). I had just assumed that everyone would naturally reject forced integration and charges of “racism” but young women did not seem quite as inclined. Why?

Let’s qualify all statements made about young women below to mean, at their worst/most opportune, given defective social structure and pandering. It would be clearly wrong to say that there are not plenty of cool White women. (1)

Within the disorder resulting from civil rights (a feature of Enlightenment/Modernity) rupturing of classificatory (racial) bounds, the natural one-up position of young females (“you’re so wonderful, may I have a date?”; i.e., an expression of sperm being cheap, ovaries precious) emerges with increased significance as they are less accountable to their inheritance and more competed for, pandered-to even, from males of other groups.


We can no longer allow liberals and brackets to co-opt issues of environment and species diversity

Posted by DanielS on Monday, 09 January 2017 13:07.

        This nonsense has got to stop.


Join the Resistance to Trump’s Attack on Our Environment and Civil Rights

The #Earth2Trump Roadshow is coming — or has already come — to a town near you this month.

The roadshow is rallying and empowering defenders of civil rights and the environment to resist Trump’s dangerous agenda. Stopping in 16 cities on its way to D.C., it’s bringing thousands of people to protest at the presidential inauguration.

Having kicked off in Oakland and Seattle on Jan. 2, the #Earth2Trump Roadshow is touring the country bringing speakers, musicians, outrage, fun and hope to a total of 16 cities as it progresses toward the presidential inauguration on Jan. 20.

The free shows feature national and local speakers, great musicians, and an opportunity to join a growing movement of resistance to all forms of oppression and all attacks on our environment. We must stand and oppose every Trump policy that hurts wildlife; poisons our air and water; destroys our climate; promotes racism, misogyny or homophobia; and marginalizes entire segments of our society.

That includes White people and our species too, baldy. We are not Trump.
Trump does not represent White people, our best interests, nor our best relation to environment and others.

Brackets have been co-opting, along with their liberal trainees, issues of environmental and species diversity as if it is their cause and then militating against “racism” as if Europeans are not a species with habitat, as if discrimination against more prolific breeders and antagonistic species who encroach is not an essential capacity to maintain speciation and habitat sustainability; the liberals here also tuck a campaign against “misogyny” into their environmentalism, as if females should bear no critique on behalf of human ecology? As if hatred of men, White men, has not been open season for over 60 years now, and doesn’t warrant a response?

To allow our cause of European advocacy to be associated with right-wing destruction of human and natural ecology is no longer acceptable. Nor is it for the brackets to continually associate their liberal political causes with environmentalism and biodiversity.

We can give credit where credit is due to those living ecologically - e.g., a native American tribe living with the environment - great.

We can call to account our right-wingers and liberals where they are not living ecologically, where international capital, industrial, consumer society, liberal universalism impact ourselves and others deleteriously: a key difference of White Post Modernity is that unlike Modernity, it does not merely stop when it is forced to stop by nature. It recognizes internal relation, limits and differences that make a difference. It has a deliberate stance in that regard from the onset. Unlike the mono-culturalism of primitive groups and the universalim of liberal modernist societies, White Post Modernity recognizes the delimitations of pervasive ecology and reflexive effects in internal relation from the start....including instances where liberals and brackets try use “environmentalism” to prevent more developed countries from assisting growing ethnostates - and vis a versa, where they obstruct those growing ethno-states from cooperating with more developed nations in their contraction into ethno-states.

But we also need to be critical where criticism is due, not only of females, delicate and sensitive creatures though they are, not only of White right-wingers who screw-up the issue of ecology, in one way or another, where they try to deal with it, or where they’re downright antagonistic, but where racial groups impact the rest of the world.

Right wingers, liberals and their bracket masters are going to have to recognize that their “anti-racism” thing is a fundamental scourge against necessary human classification - which is requisite for accountability and necessary discrimination on behalf of human ecology, thus ultimately, all ecology.


Zeitgeist: all religion bad/not Abrahamic distinctly nor Judaism especially as its organizing motive

Posted by DanielS on Thursday, 29 December 2016 07:21.

A Zeitgeist may be described in sober terms as the largely taken for granted (unconscious, hence “ghostly”) logics of meaning and action comprising a moral order - the characteristic obligations, legitimacies and prohibitions constituting social paradigmatic parameters. I don’t need to refer to the oft quoted statement by Voltaire to suggest that given our prevailing zeitgeist, even where the progenitors of a theory via academia or media are not themselves Jewish, that they have dared not lay blame in the hands of the Jews. To cite Jews, their religion and practices as explanatory of social problems has been strictly prohibited since World War II; media and academia having circled the wagons more fervently and thoroughgoingly than ever against heretics of the paradigm - the zeitgeist of Jews as sacred cow. Nevertheless, it has only been more strong a taboo since the western world viewed footage of Operation Reinhard’s wake, and the Nazi mirroring of themselves as chosen, but it is not a new taboo. The Bible, Old and New Testament, has in fact been “the Jewish media” for 2,000 years, designating Jews as chosen (if not misguided), as having donated Christ, the savior of Gentiles, savior of all non-Jews, Whites included; and texts be known, has made taboo self interested defense and action for Gentiles, interposing and prescribing upon them instead an obsequious Golden Rule that the Jews themselves would not adhere to.

It is an observable Jewish strategy within this zeitgeist for their adherents to be granted “rights of display” as they might disseminate, via academia and media, a good deal of penetrating, truthful information; but in the end those rights of display are curtailed and attention deflected from just those parts of information where Jewish ways and means are shown responsible for negative social and genetic consequences for other peoples.

                                        ...”but he loves you!”

Such is the case with Zeitgeist

- the 2007 film Zeitgeist; viz., its segment on religion. After setting out an array of fascinating information tracing sources of Judeo-Christian mythology to pagan roots - largely to Egyptian sun worship - there is, by segment’s end, blame laid on the use of Christianity, by Roman leaders in particular, followed by a logical fallacy stealthily deployed: i.e., that all religions are mythologies used to cover-up the truth by those who know the truth and seek nefarious social rule by the obfuscating properties of religious mythos - all religions serve this purpose, therefore the Abrahamic religions generally and Judaism in particular should not be singled-out for special critique.

In fact, Christianity was not as much the means by which Roman leaders beginning with Constantine took power over the rest of Europe, so much as it was the means by which the Jews overthrew ancient Rome and ultimately, all of Western civilization - placing it all vaguely under the auspices of Noahide law - our Zeitgeist.







Solstice in the Deep of European Rebirth

Posted by DanielS on Tuesday, 20 December 2016 06:03.


Our emergent qualities as people (the qualitative whole being greater than the sum of its parts), what resonates in our psyche, stirring it to respond as such to that which is genetically close, vital and essential, regenerative not only of our kin, but the fauna, creatures and to take the emergent to an extreme, even of inanimate objects of our natural habitat, is a profound matter.

And how do we pursue consideration of these matters? Our co-evolution provides what we call “internal relation”, that is, rule structures that are evolved symbiotically or come about equiprimordially from the same circumstances, concerns, affordances and limitations.

Those episodic manifestations which suggest the origin of that symbiosis, that which is most essential to reconstructing the pattern of our people, of the aeons, have normally been called upon as sacred - because these episodes reveal what is that deep, that important to our fitness as a physical, biological and human system, we institutionalize the practice of the sacred episode as it manifests - at our best, never losing site of its organic source, what it is doing, and its re-emergent truth at our service - not as a nightmarish fateful return to the hideous limitation of patterns but of a replenishment from the essence of our patterns as we set about the next spiral upward.

The comfortable (optimum unused potentiality for change in maintenance of homeostatic function) default mindset is established and delimited by the parameters of our personal interests amidst our folk and their interests - however, since both we as humans, and the human ecological systems of which we are a part are far more complex to maintain than systems of creatures which rely on mood signals, the reconstruction of our human ecological systems inevitably relies upon hermeneutics to aid in the reconstruction of its authentic scope.

Science and nature can strongly indicate what we should do; but irrespective of that, there is a difference (especially with Europeans, complex as we are), between what IS and what is apparently suggested by science as opposed to what might be suggested through philosophy - the complexities, varieties, and yes, contradictions that can and will challenge us with choices beyond scientistic explanation.

Even so, there are not only profound reasons to be rigorously concerned for the emergent (as GW is), there are also practical reasons - in following its resonance, we are guided directly with what has shown naturally fit for our well being through the ages; and we have the innocence of positively identifying with what we “love” as it is close, vital, a necessary part of us, as opposed to asserting discrimination against others and being subject to the charge of being anti-this or anti-that, of gross indifference, arbitrary cruelty, double standards, supremacism and “racism.”

Finally, the circumstance which has GW riveted on this starting point does not mean that is not my starting point as well, since there is no choice for anyone not deceiving themselves with some Cartesian mind game. But that does not mean that looking at the more protracted form and speculative breadth of our systems along with the means by which they are understood and reconstructed is contradictory to their authentic well being, insufficiently deep and closed to what is - on the contrary; and there are great advantages in this deliberation, taking the form of substantial accountability, coherence, warrant and agency in human ecology.


Stonehenge, the prehistoric monument located in Wiltshire, is carefully aligned on a sight-line that points to the winter solstice sunset (opposed to New Grange, which points to the winter solstice sunrise, and the Goseck circle, which is aligned to both the sunset and sunrise).

Archaeologists believe it was constructed from 3000 BC to 2000 BC and it is thought that the winter solstice was actually more important to the people who constructed Stonehenge than the Summer solstice.

The winter solstice was a time when cattle was slaughtered (so the animals would not have to be fed during the winter) and the majority of wine and beer was finally fermented.

        These larpers could have used deeper scientific bearing (Photo: Eddie Mullholand).
        They showed up a day early for the solstice in 2009.
        For the discerning Euro-folk pagan, the winter solstice is due to occur this year on December 21rst.

Contradiction in Lived and Told Narratives

Posted by DanielS on Monday, 24 October 2016 00:00.

Rom Harré, Philosophy of science and psychology Professor at Oxford and Georgetown. Notable ideas: ethogenics, positioning theory

Contradiction in Lived and Told Narratives

Brownwyn Davies, University of New England, Australia

Rom Harré, University of Oxford


The ubiquity of contradiction in human affairs has long been commonplace. Social contradictions were identified by Marx as the source of social change. Repertoires of mutually contradictory “personas” have been demonstrated to be characteristic of people living in complex societies (Argyle, 1976; De Waele & Harré, 1976). At the same time it is evident that there have also been powerful social norms requiring at least the appearance of consistency in displays of character, in modes of talking and writing and even in patterns of thought.

Research on language and social interaction, vol. 2; 1991/1992: 1-36

Though contradiction is a logical concept that names a relation between propositions, it has a well established use as a general metaphor for incompatibilities of many kinds. It is one of the concepts by which “modernity” has bee defined. So in post-modernity one would expect at least some of the uses of “contradiction” to be called into question, particularly those in which it has a normative role. According to Parker (1989, p. 48), modernity itself, “is contradictory: Its discourse promises scientific truth as the solution to humanity’s problems on the one hand, and on the other attributes responsibility and the power to make meaning to individuals.”

We two, as individual authors, have been both constituted by, and active participants in, the construction of that modern world. We now find ourselves fascinated by the spaces opened up by its deconstruction, particularly in the work of feminist authors (1) such as Weedon (1987), Walkerdine (1981, 1984, 1985), Haug (1987). This paper, then, stands at the interface between the modern and the post modern worlds: While still being caught up, inevitably, in the discursive practices of the modern world we nonetheless wish to make contradiction a topic for examination in light of such feminist post-modern/ post-structuralist writing.

As a person in our contemporary world one has access to many ways of talking about oneself and one’s activities in that world: that is, one has access to multiple forms and styles of discourse. These ways of telling may remain discreet and the contradictions that sometimes exist between them may not become manifest nor present problems for resolution or accommodation. But they may overlap. They may be used as parts of some larger whole. And within that whole they may be profoundly contradictory. Furthermore each discourse may itself be made up of contradictory elements. Billig et al. (1988) give the example of liberal discourse containing ideological commitments to the rights both of the individual and the collective. He also cites educational discourse which espouses as values both equality and authority. In each case there is a discreet discourse containing oppositional and and contradictory imperatives.

Yet one of the predominant features of ways of producing ourselves as persons in the modern world is to present what we do as relatively coherent and non-contradictory, both as we interpret what we do and in the various accounts that we give of what we have done and will do. Numerous strategies exist for dealing with blatant contradictions in those productions. For instance there is the bureaucratic device of “wearing different hats.” Each “hat” represents a different set of constraints, aims and repertoires of proper actions.

The movement from the complex array of lived experience to the relatively coherent stories that we tell about that experience will be a central focus of this paper. Like Haug (1987) we see lived experience as inherently contradictory and the appearance of coherence and and non-contradiction as discursive constructions. As Haug (1987) puts it, “human beings, in the process of their socialization, work at restructuring the given elements of their lives until such time as their existence becomes relatively uncontradictory: In other words until social action becomes possible.” We wish to explore how it is that non- contradiction has become such a fundamental requirement of the production of self and in contrast how the recognition of contradiction has been greeted by feminist post structuralist authors in particular as fundamental to understanding their experience.

Told and Lived Narratives

Told narratives

Told narratives, including both the stories one tells about oneself and other people, and those narrations we call literature and drama, are generally framed within coherent conventions of discourse and tend to show each character as continuous and often, though not always, as predictable. The purpose of told stories in everyday life is often to show how conflicts and contradictions have been, might be, or even should be dealt with (Sabini & Silver 1981). Told stories are usually finite with well marked beginnings and endings. An orderly state of affairs is interrupted by the appearance of a predicament, a course of events unfolds in which the problem is resolved, and a new orderly state of affairs comes into being (Harré,1979). Such stories appear as accounts, told versions of events that are used retrospectively to order the complex array of lived experiences. As Huag (1987, p. 48) says:

We are not assuming that human beings live according to plan, or in continuities, nor even that they are always determined by the same consistent factors…continuities are manufactured retrospectively in the mind.

One focus in this paper is on those discursive practices through which intelligibility and warrantability are created.

Lived Narratives

Told stories are the means of providing the narrative frameworks through which we interpret strips of lived experience as they occur, that is they serve to guide the actions that make up lived narratives. Who one takes oneself to be at any one time and what one takes oneself to be doing form essential parts of the lived narrative. One’s actions are played out with interactive others who provide one with (and whom one provides with) subject positions in the collective flow of talk. These positions may be taken up or refused (however difficult that refusal might be), by any one of the members of the momentary collective. Thus lived narratives inform readings of told narratives and told narratives inform lived narratives (Bruner, 1986; Davies, 1989; Davies & Harré, 1990)...


MidtDasein: First is not the same as most essential - interests (inter esse)

Posted by DanielS on Sunday, 16 October 2016 13:21.

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

Updated (significantly) the morning of October 18th CET

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

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

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

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


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

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

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

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

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

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

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

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

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

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

The Terms As DanielS Deploys Them

Posted by DanielS on Thursday, 06 October 2016 00:01.

Taking the hermeneutic turn and praxis - Vico: first in defiance upon Descartes.

The Terms As DanielS Deploys Them.

Caveat: I’m likely to continue to work on these definitions for a little while even after I post this, so let that be a warning to whomever might find that disconcerting….a few more small, clarifying adjustments as of Wednesday, 2 November morning, CET

Left - social group conceptualization, unionization and accountability thereof, which, by definition thus, and by diametrical contrast to the tendency of liberalism, seeks to distinguish and designate in-groups and out-groups and ways, with an eye toward systemic maintenance of the in-group (and concomitant routinized coordination with outgroups) in leverage against destructive and unnecessary injustice to social capital, inhumaneness, natural hazard, and against out-group antagonism. It is vigilant of elite accountability because their betrayal can do most ready harm, but it sees fit to accountability to and from rank and file as well.

Because it implies a union of in-groups as opposed to out-groups, it is necessary to specify, with a prefix, which “left” one is advocating or denouncing.

Through my experience and assessment, it is clear to me that Jewish and liberal interests do not want us to deploy this organizing, unionizing function on our behalf but rather want to deploy this notion of unionized advocacy against Whites, in liberalization of our bounds and borders; thus, they obfuscate, where they do not outrghtly prohibit White organization as such. They want to confuse Whites and have them argue against their own interests, by having them argue against “The Left”, i.e., arguing against their own social organization and compassion with the mistaken idea that the liberalism of those who would seek to disrupt our group defense and maintenance is “The Left” - though it is not a left for us, for our exclusive unionization; for us, rather, it is liberalization. However, they’ve succeeded in getting WN and Alternative Right to do just that - to talk in terms of “The Left” being the enemy, along with it, imputing several ideas that would not be true of a White Left, as I define it - for prime example, it is not about equality/inequality - to argue against “equality” is to chase a cunning red cape posed by the Red Left - viz. Jewish inspired international coalitions of anti-White unions have been supplied this notion to dangle before potential adherents and to bait the right, inducing a spooking reaction against social mindedness on their part. Even recently, to my shock, GW thought that I was advocating “equality” (though I’ve been explicit not to do that in several articles discussing incommensurability) and against “elites” though I’ve never been against elites and their abilities (but against their abuse and betrayal, if there is that, of course). Nor is it applying unnatural concepts - there is a significant difference between treating “the White race”, say, as a largely precise working hypothesis, very real but interactive and verifiable, as opposed to treating it as an exact but imagined concept to be imposed upon reality, or denied reality.

Commensurability and incommensurabilty, that is, how the rule structures of entities and their trajectories, behaviors or practices match up or not, is a superior conceptual tool to equality/inequality, as it takes into account qualitative issues and the appropriateness or not of comparison and competition, the appropriateness or not of positions within ecological niches - It is superior in terms of practicality, not trying to put things together that don’t work together; and it is superior in particular in the capacity to acknowledge human dignity, place and part; to avoid conflict as a result of false comparison.

In a White Left, I am primarily concerned with EGI. I recognize economics to be important, of course, but the social organizing function of EGI is my primary concern. The union would correspond with what we know as the White/European race, with subsidiary categories for its subgroups and nations.

It takes account of facts which are more objective, but has as its foremost concern the relative interests of the group and thus, those objective facts are applied with the interest of that criteria and its coordination in mind. Of course it is going to be in the interest of the group for those who are doing well to keep doing well.

The White Left is not antagonistic to elite capability and reward but rather has an eye toward its accountability to and from group interest and has an eye toward accountability of and to the rank and file to keep them in line and happy for their part in homeoestasis - systemic maintenance.

The White Left is separatist, not supremacist; it aspires to restore the sovereignty of European peoples and their vast majority in native European states and territories - to be sovereign for the purpose of securing our EGI there and in other continents - the Americas, Australia, New Zealand. But because The White Left employs the supranational concept of unionization, “The DNA Nation”, it is operative independent of territoriality.

The White Left is Left Ethno-nationalist and thereby not imperialist.

As I have said before, this view is like a cat, landing on its feet in providing good orientation and perspective every time - it is inherently stable in its view on the group, the potential traitor and the outgroup..

Liberalism - the tendency for individuals to want to be free of in-group unionization, ways and accountability, free of their inherent forms, in extreme expression; and to welcome what had been outsider individuals and ways into the group with limited accountability - hence, their preference for objectivist, “naturalistic” ideas - because “that’s just the way it is.” Objectivist international capitalists and Jewish interests would be interested in taking advantage of this and therefore promote it to Whites, who are vulnerable to it for known reasons.

The Right - a tendency to want to be unburdened of group responsibility and consideration, and thus to divine authority, supranatural theory or facticity and objectivism - I mean by that aspired-for objectivity (as if one has no concern for subjective and relative interests) thus, “objectivism” as opposed to “relative” and “subjective”. The objectivism of which I speak is not Ayn Rand’s objectivism (which is more like subjectivism, in subjective interests, actually) though most other aspects of libertarian objectivism are objectivist. Objectivism, subjectivism and relativism are not perfectly separable, but one or another of these can be emphasized to the expense of another. By facticity, I mean an insufficient liberation from arbitrary subjugation to the flux of facts for lack of hermeneutic, narrative/ conceptual resource (hermeneutics is defined a few paragraphs below) or failure to recognize its resource to liberate one (through principles or rules based historical experience, narrative sequence that can provide agentive coherence) from the fact that facts are under-determining for human orientation and imagination; thus require hermeneutic, conceptual or narrative orientation.

The right emphasizes the objective, usually for the purpose of hiding their relative group (left) interests (that tends to be the hidden motive where aliens are imposed upon them against their will and they cannot forthrightly proclaim their relative group interests - they have to say, “well, these are just facts”), or hiding elite interests, a wish to not be accountable, perhaps even to betray group interests. Thus, they are anti-social and rather try to argue against group accountability sheerly on the basis of objective facts (or religions beliefs). What group organization that happens stance then despite their rational blindness (”It has nothing to do with my subjective/relative interests, that’s just the way it is, I/we have no part in what happens and thus no social accountability”) tends to lead to elitism, supremacism, imperialism but ultimately disorganization and dissolution for its inherent instability (add to that instability can also be due to insufficient respect for relativist praxis - social girding - by contrast to strained-for objectivism - for universal foundations, etc - tends to have a reflexive effect of hyper-relativism)...which brings us to “The Alternative Right.”

The Alternative Right
is Paul Gottfried’s Jewish coinage because Jews are desperate that there not be a White Left. The Alternative Right, then, has become a successful Jewish trick to get all of the anti-social reactionary movements into a relatively controlled opposition - the Nazis, the scientistic, the Jesus people, those who want to include Jews within our in-group and allow them to define our terms, despite all evidence that that should not be done.

There is an inherent rule for those who want to be included as part of this tentosphere - an Alt Right tent of tents, which includes tents that reject the term and some of its tents - you have to allow for the other’s anti-social positions and basically argue against “The Left.”

This can assimilate praxis and practicality for a time - its true that it will be allowed attention by Jewish media and gain popularity with reactionaries, coordinating them for a time; and it is true that it is difficult to circumscribe, pin-down and counter for a time; but it will be countered where it does not come apart because it is anti-social, lacking the grounding of optimal praxis and thus inherently unstable.

That pretty much rebuts Colin Liddell’s recent claim that this amorphousness of the Alternative Right is an “advantage, because they can’t be easily categorized and countered by our enemies.” That may be somewhat true for a time, but their ambiguity ultimately provides means for subversion and misdirected conflict nevertheless…ultimately, the lack of unity will lead to dissolution. And, on the other-hand, so what if people understand where The White Left is coming from? Yes, that’s right. This is who we are, and as such we can coordinate well with other peoples. And this is who we are not, people who have not learned from right-wing, supremacist, imperialist history.

Crowder, the “new leader of the Alt Right”, providing “immunity from subversion and disunity” (lol)

To give you a prima facie idea of how ridiculous the Alternative Right is by contrast, their premise is that we have to minimize infighting and with that, one of their first suggestions is that you should not ostracize and sweat the “little things”, e.g. Christianity, scientism, Jews and Hitler, but rather should embrace those who want, e.g., to redeem and resurrect Hitler and his ideology - though there has been no greater instigator of White ingroup fighting than Hitler.

They are just that ridiculous. Whether they are allowed to join up with all of their tents or not, Jews have to love the Alternative Right, because it is theoretically gauche.

It is good for Jews if Whites identify as Christian, so that they remain under Noahide law. It is good for Jews if Whites remain scientistic and objectivist, because they will put a chill on social conscience, and, of course, it is good for Jews if they continue to not see through Jewish crypsis, and try to treat Jews as White (but perhaps special Whites).. 

Failing that, it’s better for Jews that Whites identify as “Nazis” than be a White Left, because there is limited utility and ultimately there is in-group destruction with that identity.

Cartesian - a wish to separate facts, theory or “mind” from interaction. Its pursuit can go in a direction outside of nature, into pure theory, or in an empirical direction of pure facts. This can be a natural wish among those who feel guilty or unfairly burdened by social customs or impositions, and by those disingenuous, looking to avoid accountability (“these are just the facts, there is, was, no recourse”).

In fact, “anti-racism” is Cartesian, it is not innocent, it is prejudiced, it is hurting and it is killing people.

Anti-racism is a machination conceived and promulgated by Jewish interests to take advantage of the Enlightenment’s objectivist prejudice against prejudice (prejudice against even necessary prejudice).

Cartesianism is one of modernity’s leading components. Its destructiveness, including through the prejudice against prejudice, called for philosophers to conceive of the hermeneutic, post modern turn (for fuller definition, i.e., a proper understanding of the concept, Modernity, Traditional Ethnocentric and primitive, Monocultural societies, see White Post Modernity).

Praxis, Theoria and Poesis are Aristotlean epistemological categories:

Praxis - is the social world as Aristotle conceived it, which constrains theoretical application to some extent by our human nature - people being biological creatures, evolved for optimal, not maximal need satisfaction, mammalian creatures evolved to care about relationships, especially close personal relationships; and because we are interactive and thus agentive (we can learn, change course and respond in ways other than predicted, to some extent) - given these facts, Aristotle juxtaposed Praxis to “Theoria”, which is pure theoretical knowledge - which can be applied fruitfully to physics, but would be an epistemological blunder to apply strictly to Praxis - suggesting that Phronesis (practical judgment) is thus necessary in consideration of social matters - Praxis. He also proffered the category of Poesis - the arts and crafts.

Now, since Descartes took Theoria to its extreme in trajectory of social detachment and consensus had it that that was destructive to maintain as anything but a provisional perspective, philosophers since Vico have been arguing more or less that even in theoretical matters we need to acknowledge engagement in subjective and relative social group interactive interests - to center our world view in praxis. The post modern turn pursues a trajectory to take even theoria to be subsumed by praxis. This is central to what Heidegger is trying to do - to rescue folk from the Cartesian estrangement, famously observing with that that thinking is more like (poesis) the organic forms of poetry than the blindered controls of science - “science does not think”, he said.

Hermeneutics - is a project conceived to conduct inquiry properly, not destructively as did the Cartesian aspiration for its imperviousness and rational blindness to interaction. It is meant, rather to coordinate and integrate these epistemological realms.

It is a process of inquiry in which the inquirer considers themself engaged to some extent with the object of inquiry. It cannot be detached from facts and divorced from reality indefinitely since that would be violation of its anti-Cartesian mandate; but it does afford a close or broad look at the facts, depending upon need or predilection - GW, prefers a close look; nevertheless, the facts are under determining for humans. We need narrative, language and concepts to flesh out perspective and accountability on our personal and social lives in their authentic, systemic, temporal and historical breadth. Hermeneutics acknowledges that as necessary orientation and contextualizaton of facts, it acknowledges our social participation in those narratives and even in the reconstruction of some aspects of facts on the basis of those narratives. It is not at all anti-science - on the contrary, but it maintains rather that science is not all that is necessary nor all-determining in how facts count.

These narratives are important, of course, for the coordination of our group systemic maintenance, since we do have antagonists and we do have the option to mix with others where not straightforwardly eliminating ourselves.

Midtdasein - non-Cartesian attention to engaged process of thought in relative social interest: i.e., “there-being” amidst one’s folk (praxis).

Self 1 - Corporeal

Self 2 - Auto(biographical) / hermeneutic

The hermeneutic aspect of self is important for coherence, accountability, agency and warrant.

Coherence, Accountability, Agency and Warrant - I talk about these features of narrative capacity in this article: Kant’s Moral System As Coherence, Accountability, Agency, and Warrant.

That article should not be read in and of itself - it is meant to segue into an article which amends and corrects Kant’s oversights - this article, to be specific: White Left Imperative to Defense, Systemic Health of European peoples (also called Leftism as a Code Word):

These things are so central to my terminological framework and I’ve talked about them so many times that I took them for granted and had forgotten to mention them here.

Social Constructionism (proper): is a way of looking at things from a social perspective - Praxis - a human centric, human interactive perspective - it holds that where we cannot literally construct facts (in some cases, we can), then we have capacity to determine how facts count - it recognizes that there is a degree of agency afforded in recognizing the social aspects of life - in conjoint construction; and it is a remedy to Cartesian and other kindred destruction, such as theological.

This agentive aspect of social constructionism is crucial to tap, as it is both true and useful - the better the morale for our side, the better to organize action against antagonists, despite liberal uncaring and on behalf of ourselves if our people believe that they have agency. Otherwise, our enemies can and will use deterministic arguments and language against us - e.g., “immigration flows are inevitable.”

One can test and tell where it is being abused and misrepresented as a notion, if you have to put the word “mere” before social construct; or if it is said that it is “just” a social construct. If you have to put the word mere or just before what is being proposed as a social construct, that means it is not accountable to the social world’s consensus and understanding with regard to what is real and factual, that “mere” or “just” indicates a Cartesian, supra-natural and supra-social proposition.

By contrast, in its proper form, social constructionism (proper) is another post modern idea, along with hermeneutics, that does not deny facts or say that you can make of yourself just whatever you like (as solipsism might claim) - again, as that would be a violation of its anti-Cartesian mandate. It does allow for the recognition of group perspectives, interests, reality and defense along with the reality of other, differing groups, with different, perhaps incommensurate, antagonistic or cooperative ways; but acknowledges that how facts count and to some extent how they evolve is negotiated (it is possible to make an argument that the White race should be bred-out of existence, as Andrew Anglin argued just a few years ago, and it is factually possible to argue that we are not “race distinct” enough, because we can be bred-out of existence with other races, but we believe those are poor arguments).

In defense of ourselves we acknowledge that we live in communication, that the facts of our lives are fleshed-out in authentic or imaginative form with language and narrative - by social communicative means which lend to accountability, thus lending to the obligation to accountability to social capital, particularly in regard to matters that are closer to hard facts and not highly negotiable in terms of how they count, particularly regarding survival and the reconstruction of our qualitative forms.

The Communication Perspective - takes interaction as the unit of analysis as opposed to the group unit of analysis which sociology takes, or the individual unit of analysis, which psychology takes. It is held to ask more incisive questions and get better answers, but it needs material to operate on - thus, it claims the same turf, i.e., the same unit of observation as other disciplines. Since we are in the position of having to defend our race against “anti-racism”, it is most useful for us to claim much of the same unit of observation as sociology - which takes social group as its unit of observation - because a “race” is a group concept. It will also claim the same turf as philosophy, economics, biology, physics, even psychology and more, where necessary.

White - People of overwhelming European descent. It has (understandably) been the preferred term for European peoples living outside of Europe. It does not include Jews. And Whites have the capacity to make that determination and exclude people from their nation who they recognize as detrimental to their EGI.

White/European peoples are a taxonomy and sub taxonomies, i.e., scientific and social classifications that should be politicized and “unionized” to some extent in order to defend them against liberal uncaring and outgroup antagonism. Through our kind of unionization and accountability (e.g., in DNA Nation), we seek to maintain both the genus and the distinct kinds of Whites/Europeans - the genus of our social classification, viz. its slightly more hypothetical/political form, I call “The White Class.”

This is a White ethnonational Left which would seek alliances with Asian left nationalists against Jewish and Islamic interests, de-racinated objectivist interests; and to contain black bio-power and population explosion.

The Class - It is a union of people with members and non-members: as White Nationalists, we are interested in how it corresponds quite exactly with both the idea of the nation as your “skin” (your genetic group, genus and species) and native nationalism, along with its borders and boundaries. Elites are members of the class up to the point that they betray its interests; i.e., this is different from conventional class theory in that it does not treat wealth and unequal ability as necessary cause for exclusion, whereas rather significant burden-to and betrayal of general class interests would be sufficient cause for ostracism - whether of the elite or the rank and file.

To avoid “wall papering” over significant differences between necessary skills and roles among the class interest, their differing interests, concerns and vulnerabilities to exploitation, we prefer an idea of syndicalism - i.e., a union of various unions - which, within the class of classes (the nation) do not necessarily keep one permanently bound to a particular union - or even a member of a specific union, necessarily, other than the union of the nation.

With social units of analysis, crucial matters such as demography are addressed - human species are assessed and can be recognized as being under threat of extinction.

Our haplogroup varieties, ways of life and their relation to the land are another reason why the interactive unit of analysis that the communication perspective takes is significant - it allows for the management not only of our human ecologies, but a necessary attention to pervasive ecology...

Another term, this one that I have coined - Pervasive Ecology.


The guys at TRS, the “alt right’s” “The Daily Shoah”, said that term really “triggered” them.. “because it means that these people are ‘losers’ and ‘unwanted”...

I got news for them, they are marginals, as is everybody from time to time within human systems, including our greatest geniuses - that makes them marginal by definition.

Marginal perspectives are crucial to know where the social systemic shoe is pinching and where it is in need of homeostatic correction (as opposed to runaway) for the human ecology.

But as I have said before, a key trick - and it is a typical reversal of terminological logic on the part of Jewish academia - was in regard to the concept of “marginals”: i.e., to put across the idea that “marginals” were those from outside the group that needed to be included within the group as opposed to marginals being those who are already within the group but for the time being at least, further out toward the boundaries - the idea of requesting accounts from them being that these marginals have perspective on the system and worthwhile feedback as to its homeostasis - systemic maintenance.

Trying to deny the reality of social group classifications has been tried - by John Locke, and it has been an illustration of how Cartesianism can unfold to catastrophe.

American propositionalism is founded on its basis and it has spawned a popular culture with no regard for the social realm, only “the self actualization” of the ‘winners” regard for the implications and impact on human ecological systems.

That is why my model of humanity looks after a “prescriptive”, rather, advisory topoi: Retooling of Maslow’s pop psychology hierarchy of needs to “self actualization”, advising that it be taken into a basis in socialization (optimally circulating in praxis as central for European social groups), which would ensconce being (midtdasein), routine, craft and sacred practice, self actualization (farther reaches of special personal quest). 

Moral orders: the rule structures that organize what is legitimate, obligatory or prohibited among a people, giving them an accountable social order. There has never been a human circumstance absence some semblance of these rule structures.

Sex as dominance and submission in tension with human dignity, a mechanism which makes sex sexy.

Sex as celebration - an option taking for granted the pattern and its boundaries, that you are sharing-in worthwhile common resource. A liberal attitude with regard to sex, particularly among one’s group, as people are sharing in common resource, can be reasonable if the boundaries and the pattern are secure - besides literal and rules based boundaries and borders, an additional necessary means of the pattern’s security is an institutionalized provision for an option for sex as sacrament.

Sex as sacrament - an option which does not take the pattern and its boundaries for granted and rather thus, does not treat sex as a mere function and causative fact of nature beyond our human discretion, but seeks means and social enclaves, ideally, for careful observation of the value in patterns beyond moment and episode. It is an option for those who want to take a very careful attitude with regard to birthing and partnering, including ensconcing a commitment to monogamy as a viable option. It is moreover an important option to uphold in order to maintain systemic homeostasis .. staving-off cynicism and disorder, maintaining incentive structure and thus reason for loyalty and to fight for the pattern.

Sacrament as episodic connection and reverence for that which is essential and vital to the pattern.

Augustinian Devils vs Manichean Devils:

Manichean Devils are trickster devils -  they reflect human level agency to change the rules of a game in order to fool you if they think you might win the game. It may be hypothesized that tribal peoples from the South and Middle East are more attuned to this sort of Devil as they are more evolved in competition with each other for resources rather than competition against the elements of nature; even where food was not all that abundant at least they were not up against the winter.

Augustinian Devils are natural obstacles and problems. If you can solve them, they don’t change the rules because they lack human level agency. It is my hypothesis that Europeans are evolved more to focus on this kind of devil - preparation for the harsh winter and scarcity were challenge enough, thus Europeans, especially Northern Europeans, prefer that Augustinian Devils do the selecting and killing as surviving these conditions was valuable ability enough..

The ultimate devils facing humanity are Augustinian devils thus it is incumbent upon European evolution to not lose this virtue; and not be defeated by the Manichean devils of tribalists.

For ready example, if we are to avoid asteroids, super volcanoes, catastrophic climate change, etc., and get to outer space of necessity.

Coming back to the marginal and who should be ostracized or not then, this issue should be taken into account for our selective strategy. If someone is strong enough to survive, that is to say, they have demonstrated that they have the genotypic strength (genetic level ) of our kind to survive without undue help, then barring the fact that they are not an undue burden on society, they should be given the benefit of the doubt - innocent until proven guilty.

Marginals should be allowed the opportunity to be deployed in our interest, to contribute to the maintenance of borders and boundaries - if they will do that or not, should be a key criteria as to whether or not we allow Augustinian devils to be a deciding factor in their survival from our end.

In fact, as the White demographic becomes older, I have argued that the marginal group that is our elderly can move from a liability to become a great asset - a geriatric army in this regard - they have wisdom, experience, perspective to deploy on our behalf and as they have proven their genotypic strength for their longevity, they also have less to lose; having already lived most of their life and being beyond child bearing age, they should be called upon to take greater risks on behalf of our legacy.

Phenotypic strength can be an indicator of genetic strength, as can beauty, but as we know, these matters can also be superficial in terms of indicators of abilities and functions valuable to our people or not. The puerile in particular may be lured into their visual appeal and not see through to assessment of longer term and deeper genetic values. Nevertheless, phenotypic health and beauty can be signs of health and functionality and thus, should not be dismissed as purely superficial and of no importance whatsoever. It is just that there has to be some amount of mature critique against its true long term value to mitigate its over emphasis by the episodic myopia of the puerile and those who would pander to it (give them candy).

Genotypic and phenotypic strength is thus an important distinction to make common among puerile Europeans, in particular, as our evolution and its merits would not be displayed as much through episodic and tribal competition but in endurance and regulation of natural patterns and obstacles.

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Existential Issues

DNA Nations

Establishment Problem



Endorsement not implied.


Islamist Threat

Anti-white Media Networks






Historical Re-Evaluation

Controlled Opposition

Nationalist Political Parties


Europeans in Africa

Of Note


DanielS commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Fri, 28 Apr 2017 21:08. (View)

Kumiko Oumae commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Fri, 28 Apr 2017 19:48. (View)

Kumiko Oumae commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Fri, 28 Apr 2017 18:57. (View)

Kumiko Oumae commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Fri, 28 Apr 2017 18:24. (View)

DanielS commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Fri, 28 Apr 2017 17:47. (View)

Guessedworker commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Fri, 28 Apr 2017 16:01. (View)

Guessedworker commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Fri, 28 Apr 2017 15:44. (View)

Kumiko Oumae commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Fri, 28 Apr 2017 13:43. (View)

Guessedworker commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Fri, 28 Apr 2017 10:58. (View)

Kumiko Oumae commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Fri, 28 Apr 2017 10:14. (View)

Kumiko Oumae commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Fri, 28 Apr 2017 09:40. (View)

Igor Panarin's popular Russian view commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Fri, 28 Apr 2017 05:05. (View)

Guessedworker commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Fri, 28 Apr 2017 03:33. (View)

DanielS commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Fri, 28 Apr 2017 03:21. (View)

Guessedworker commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Fri, 28 Apr 2017 02:46. (View)

Kumiko Oumae commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Fri, 28 Apr 2017 01:30. (View)

All Nations Party commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Fri, 28 Apr 2017 00:43. (View)

DanielS commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Thu, 27 Apr 2017 23:04. (View)

DanielS commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Thu, 27 Apr 2017 22:22. (View)

Kumiko Oumae commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Thu, 27 Apr 2017 19:44. (View)

DanielS commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Thu, 27 Apr 2017 15:46. (View)

Kumiko Oumae commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Thu, 27 Apr 2017 13:28. (View)

Terror Suspect Arrested commented in entry 'Terror in Westminster and the official lies which follow' on Thu, 27 Apr 2017 13:05. (View)

Student unions boycotting Israel warned commented in entry 'GW's Best Friend, Arthur Scargill (well, not really his best friend at all).' on Thu, 27 Apr 2017 12:55. (View)

DanielS commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Thu, 27 Apr 2017 10:29. (View)

Kumiko Oumae commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Thu, 27 Apr 2017 08:22. (View)

life immitates story commented in entry 'Hermeneutics Circles Back to The Passions of Captain Chaos' on Thu, 27 Apr 2017 04:16. (View)

Anonimous commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Thu, 27 Apr 2017 03:21. (View)

DanielS commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Thu, 27 Apr 2017 01:24. (View)

Patrick Le Brun's Bomb (((Shoah))) commented in entry 'In search of a nationalist majority' on Wed, 26 Apr 2017 23:15. (View)

DanielS commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Wed, 26 Apr 2017 17:12. (View)

Captainchaos commented in entry 'Alt-Right cannot be trusted to represent Whites, ethnonationalists on crucial matters' on Wed, 26 Apr 2017 16:48. (View)

DanielS commented in entry 'A Possible Explanation for the Flynn Effect' on Wed, 26 Apr 2017 13:11. (View)

Sea Hawk commented in entry 'A Possible Explanation for the Flynn Effect' on Wed, 26 Apr 2017 11:34. (View)

Miss Turismo Carabobo commented in entry 'See Caracas Then Die' on Wed, 26 Apr 2017 02:30. (View)

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