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New Bill Clinton Sexual Assault Accuser Urges Other Victims To Go Public
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Orbán plans to double the Hungarian army and rise patriotism among children
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“Euro founder Otmar Issing has predicted that the currency will collapse.”
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European Border and Coast Guard Agency launches - incorporates “Frontex”
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Who fears the wolf of globalisation?
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MidtDasein: First is not the same as most essential - interests (inter esse)
Posted by DanielS on Sunday, 16 October 2016 18:21.
All South African Universities Shut
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Poland stepping-up efforts for Intermarium sovereignty
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The War for Germany
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Hi-low on Catholic Church: Soros tools subversive direction/ Ghanan plunders 4 churches
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Michaloliakos to Italian TV: Golden Dawn will sturdily fight those who aspire to sell our Homeland!
Posted by DanielS on Wednesday, 12 October 2016 16:24.
China’s Government Cracks Down on Jewish Organizations
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Deadliest Birthrates to Humanity (part IV): 3rd World Population Overload on Western Civilization
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50% of donations to Clinton campaign come from Jews
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Treason: Clinton Knows Saudis Fund ISIS
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Fact-Check: Yes, Hillary Clinton Did Laugh After Successfully Defending a Child Rapist
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Nearly Half The Adults In Britain And Europe Hold “Extremist Views”
Posted by DanielS on Tuesday, 11 October 2016 07:17.
Majorityrights Central > Category: Awakenings
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.
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.
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.”
Hearts and Minds is one of the best, if not the best, Vietnam War documentary - sent our way courtesy of TT.
When I hear blanket criticisms (most recently by Scott Roberts) of those who protested and rebelled against habits of imperial warfare and sought a different way during that era, it sickens me. I have spoken many times of how the era’s essence of midtdasein is not understood - it is not a universal call for peace. It is rather a gauge of one’s folk and one’s place among them - a gauge which allows for assessment of clear and present danger to authentic interests - thus, a legitimate fight or not. Vietnam and its circumstance were not a clear and present danger to White Americans or their interests - though you’ll hear an echoing (((Walt Rostow))) in the film proclaiming otherwise; and through his kind of mis-assessment, a draft was required, authentic being violated. Hidden thus, beneath the overt expression of the times is an extremely meaningful gauge to authentic male being as opposed to their being used, say, in corporate or Jewish wars.
This is a documentary that puts Michael Moore’s efforts to shame. If it does not fill you with disgust there is something very wrong with you. In a truly heartbreaking scene, a Vietnamese woman tries to get into a grave with what is her dead son; his child cries in agony over his photo; the scene then cuts ironically to General Westmoreland proclaiming that “The oriental doesn’t put the same high price on life as does the westerner. Life is plentiful, life is cheap in the orient..”
One American Vietnam vet comments throughout but we don’t find out until late in the film the price that he’s paid. Another American vet is shown as a returning hero, a released POW. Early-on in the documentary, he’s shown addressing audiences in his hometown of Linden, New Jersey - all White then, it is something frightfully different now, a black nightmare; a true case for flight of fight - domestically.
“There is no such thing as society”
In that act of being mistaken, anyway - let’s leave a way out for people understandably reacting to the Jewish misrepresentation of the terms, “left” and “post modernity”.
Internal Relation and Emergence
You don’t have to take a position which places your people (praxis) as the central gauge. You can go on like a right wing fool for Jews and place a “quest for truth, facts and universal foundations” (and “inequality” even?) above all - even wreck your own people in that “noble quest;” but you’d be an unnecessary fool, a dupe for Jews and Jewish thinking in so doing. You don’t have to put our people at the center - but you can, as factual verification and reality checking are available in an instant if you are not dealing with reality; whereas the principles upholding our people took many centuries to create and are much more precious and difficult to reconstruct, if ever they can be. It isn’t necessary to place facts at the center - people are born of facts and if afforded correct principles, proper agency and accountability, our people will come to continually adjust their interests with the facts. Hence, the right’s whole arbitrary-making quest for facts and episodic verification at the expense of principled interest in our people is the height of folly.
Chasing mere facts and perfect verification away from “faith” in our people will tend to take them into runaway, beyond our people’s systemic interests - as opposed to taking the White post modern turn into its facilitation of the preservation and reconstruction of our people - where the facts are ensconced in the sufficiently deep emergent reality of our people’s systemic history to afford re-framing at their authentic place in relation to our human ecological system.
Right and Altright reactionary fan club - scavenging the wreckage of continued reaction.
The right, “alternative right”, those in their orbit, lay in wait as vultures for things like GW’s latest surprise: as I stepped aside from a discussion of British politics, he applied the theoretical wrecking ball again to “THE left” and “post modernity” at their behest (he isn’t so lame as to have to do it for himself); ill-prepared for the surprise in that context, I put up a threadbare defense against what I’ve come to see as a part of GW’s autobiography - “champion of the right, universal foundational unifier against the left’s class divisiveness.”
GW - working class hero who sees their classification as a critical problem of imposed nationalist division.
If you are coming here, like myself, chances are that you appreciate GW’s ability - you delight as he wields a scalpel on behalf of White/ethno-national sovereignty, more often a wrecking ball to the pretenses of academia and scholarship that are working against it.
We value this, want him to continue, want him to be satisfied with his part and his contributions.
What follows here is going to show little appreciation for that, which is abundant and shows forth in spontaneity for the surfeit of his intelligence - often yielding indispensable flourishes and insights that I myself cherish. This piece is rather an ungrateful piece in that regard, given that he has stood by me as I set about chartering a new platform for Majorityrights; and I sent scurrying many who had deep appreciation and respect for him as well; but it is neither for myself nor “his own good” that I proceed not feeling particularly guilty about that - nor is the matter of face saving a pressing matter for either of us - the sake is proper theoretical grounds, which is always my central motivation. Still this will appear rather like a hit piece - as it takes aim, focuses on the clumsier props of GW’s worldview, philosophical underpinnings and aspirations - not on better sides and ideas, which will emerge cybernetically in balance of fact.
If you are coming here, you probably appreciate and identify with GW’s rogue path: as a completely disaffected outsider to the academic fray, he early on rejected the nonsense coming out of there, particularly from fields dealing with social issues. And you delight along with him as he continues to apply the wrecking ball to their cherished liberal ruses under cover of “The left”, their wish to open important borders and boundaries, to bring down individual merit, to drag others down into primitive individual and group failure - instinctively, you sense him taking down liberal bullies who are smug enough to insulate themselves from the consequences of the unsupportable concepts of social “justice” that they wield against those native White populations least responsible for others problems, most likely to suffer from liberalism and least likely to gain from the applications known as “The Left” - applications which can recognize just about any collective unionization of interests except one kind - White. Certainly a (((coincidence))).
Most people who’ve come here, myself included, have also experienced mystification over GW’s not being satisfied with that. You have been at least temporarily mystified as he evades into the arbitrary recesses ever available by the empirical philosophy that underpins modernity; and as he continually applies its wrecking ball, secure in the faith that it will leave in its wake only that which is fine and good; a wrecking ball summarily dismissing scholarship, conceptual tools and principles that others set forth to guide social action.
I have been stunned as he sends the wrecking ball my way as well, summarily dismissing even carefully culled and profoundly warranted philosophical ideas, eminently useful conceptual tools and important rhetorical positions that I have geared to his same White ethno-nationalist interests; while his modernist philosophy willy-nilly casts me into the role of the “lefty academic” foil in key moments.
I am no longer mystified by this.
A reactionary position is mostly retreating (evading) and attacking - whatever looks like an enemy or Trojan horse - but for its instability, it is susceptible to chase after the red cape.
An early contentious streak in the autobiography over-reinforced by circumstance, ability and admirers.
GW is wonderful, we love GW, but like the rest of us, he is not perfect. There is a residual strain of contentiousness in his autobiography that stems from his early disaffection and precocious disregard of liberal prescriptions coming from academia. It’s a part of his autobiography that he takes a great deal of pride-in. It is also socially confirmed enough so that he continues to chase its red cape known as “THE left;” and keeps applying the modernist wrecking ball to any concepts the tiniest bit speculative in circumscribing social interests; or adopting any terms also used by liberal “left” academics - even if used in different ways, he will understand it in THE left way that he is familiar with - and summarily dismiss it as such or apply the wrecking ball.
Unlike most people disaffected of liberal academia, he is not of the working class sort content to shake his fist at academic pomposity, to find solace in a beer and the pragmatism of his working class buddies, allowing the union misrepresentatives to negotiate his interest with their fellow liberals of academic background; nor is he content to join in with the White collar and middle class who typically denounce the worst of academic socialists as unrealistic, while they go along with the liberal anti racism of the academe, signaling their one-upness to the lower classes by denouncing as backward superstition whatever defensively racist discrimination they might even require.
He does share a few things in common with the typical middle class perspective however. Naturally, he has a bias toward viewing his success in positivist terms, as having come about from his gray matter and personal initiative, not because he derived any benefit from artificially imposed social bounds against competition and to circumscribe cooperation.
Though he can relate to the working class “xenophobia”, he maintains that their maintenance of who they are among a collective “we” (i.e., particular native European nationals) and their choice of whom to intermarry with (same particular native European national) is something that should and can emerge naturally from their genetics - an identity that will emerge naturally, provided they do not have liberal, Fabian and Marxist ideas imposed upon them; the last thing GW wants is to impose another artifice upon them, one which he believes could divide them against their upwardly mobile English brethren, and in turn, divide the middle class even more against them. I.e., the “left” and “right” is normally taken as an economic divider and unifier of class, not a racial nationalist one as I am proposing. The middle class, as much as any, might be reluctant to ‘get it’ and not identify with a “White left,” in which case we would be back to the divisive issue, not the uniting issue that both GW and I seek - we may not agree on terminology but we do agree on native nationalism.
Thatcherite obectivism a means for personal advancement and foundational unification of nationalism.
In fact, GW is a native nationalist, deeply offended by the class system which has long hampered English unity. Thus, he is not content to disavow the worst of liberal and Marxist academics, writing-them-off as the idiots that they are, while leaving the working class to the fate that liberalism will bring to them, and, if left unabated, to all of us eventually. Like a few, more ambitious among us, he set about to get things right, to open a platform for White nationalists, even before it was quite the immanent practical necessity that it is now.
He aspires to identify the ontological connection between all English classes which, if unfettered by artificial constructs, would have them acting as native nationalists in loyal unanimity to their interests.
In that regard, Margaret Thatcher represented to him a liberating moment from the incredibly burdensome artifices of liberal, Fabian and Marxist Left union delimitations and by contrast an opportunity to unite as nationalists on natural positivist grounds.
Normal first reaction that doesn’t take Post Modern turn as it fails to see liberalism flying under left colors.
Indeed, most anybody of this ambition, myself included, who cares about our race and its ethnonational species, starts out in reaction to the absurd, contradictory and destructive liberal rhetoric coming out of academia and reaches to grab hold white knuckle to foundational truths, particularly scientific fact, which cannot be bamboozled by the rhetoric of liberal sophistry (which we later come to recognize as more often than not, Jewish in original motive). And we do grab hold white knuckle - that is to say, scientistically, in rigid over and misapplication of hardish science to the social realm, as we cannot trust the social realm, its rhetorical caprice if not deception - its ongoing disordering effects that apparently threaten to rupture social order anew with every agentive individual. Coming from a non-Jewish, Christian cultural perspective, where our bias starts, if not Jesus, we first liken ourselves to Plato and then modern scientists seeking to gird and found our place and our people’s place, whereas “they” are Pharisees and sophists, wielding the sheer rhetoric that we are going to debunk with our pure, native ability and motives. In a word, we are going to do science against their dishonest bias against us - they are indeed being deceptive and biased on behalf of unfair people; we see it as our objective to establish universal foundational truth that will be unassailable to this sophistry.
That is the normal first reaction of a White person who cares about themself and our people - it was mine and it was GW’s - a nascent White nationalist in response not only to the anti-White discourse coming out of the university, but in response to the very frame of the discourse - that is to say, taking on the frame [Jewish and liberal social stuff and lies versus White science and truth] - against accusations of privilege, racism and exploitation, we sought pure innocence in truth beyond social tumult and disingenuous rhetorical re framing. We (understandably) acted with absolute revulsion to anything like social concern and accountability - why should we be accountable to ever more alien imposition? - itself neither offering nor asking for an account sufficient to maintain our EGI - and where our people are eerily unconcerned or antagonistic to our people as well, we are only more compelled to take on the task ourselves - to pursue pure warrant. Our first reaction to the liberal chimera called “THE left” is: “I” noble servant of postulates - theorems - axioms - upon universal foundational truth.”
Beyond our people’s relative social interests even, we must save ourselves from the lies of “The left” (never minding that their first lie is that they represent our left) and found our moral/ontological basis where Jews, other tribalists and our selfish liberals, who only care about themselves, can never again manipulate it. We hold white knuckle, rigidly, in reaction to Jewish sophistry.
History will show that our people who pursued and secured sovereignty, health and well being found a philosophy advanced of that - competent and able to secure their social interests. They’d taken the White Post Modern turn from this reactionary position.
For reasons unfolding here, including reasons of his personal autobiography, GW has yet to appreciate and take the post modern turn.
Personal ability and interpersonal circumstances have facilitated his carrying-on in a typical first philosophical position of an amateur outsider in regard to academia - the epistemological blunder of “they are just sophists who provide nothing but nonsense while ‘I’ and my pure thoughts in relation to ‘theory’ am going to set the world aright” - an epistemological error in the relation of knower to known that is born in reaction and puerile hubris, carried on by being strong, smart enough to persist long after most people would shrink back from the signs of its limitations; going further uncorrected as it has been endorsed by “no enemies to the right” (a dubious principle, if there ever was one); it has grown into a surprisingly big and audacious ego wielded as a wrecking ball against “post modern philosophy.” We are supposed to rest assured on his faith that in the aftermath of wreckage, that the emergent qualities of his mind are all that is required besides the occasional foil to play off of in order to clarify and carry the modernist program forward to unshakeable, universal, foundational truth - unassailable to any social reconstruction. Never mind that we are already willing to agree upon most of the fundamental rules that he would seek - our agency is not necessary if it is going to suggest anything like planned social construction of systemic defense. No, that’s all impure stuff to be cast aside; and by contrast of true Platonic form, if you are freed from that ignorance and come to know the good he will secure, you will do that good.
He is not satisfied to simply negotiate, reason-things-out and reach an understanding among his people, he is not even particularly concerned that it won’t be a damn bit of good if people can’t understand his philosophical yield - he wants to secure that good on ontological foundations beyond praxis - beyond the capacity for manipulation. Most sophomores abandon this, their freshmen objective, as not only obsolete philosophy, but in fact, come to recognize it as destructive philosophy - a destruction which GW continues, with tremendous faith, without need of Aristotelian compass, that tremendous confidence to persevere where Wittgenstein failed.
The boomer generation - libertarianism and egocentrism.
The likes of Bowery and GW will be slower, if ever, to make the turn in direction, not because they are stupid, of course, quite to the contrary, but because they have the mental horsepower necessary to keep patching and operating the antiquated and obsolete technology that is modernity; and stem predilection both motivates them and enables them to do that; they are more self sufficient, less immediately reliant on the social (why carry others weight?); more confirmed by females by being reliable as such (concentrating on how to do things, not stepping on the toes of females by asking questions of social control - as long as you are at one end of the competition you are OK - liberal or the right wing end); confirmed by non academic workers in their more pragmatic concerns; and confirmed by right wingers in their penchant for anti-social theory beyond social manipulation - exactly, they are also slow to take the turn, of course, because they have an understandable lack of trust in liberal-social narratives; this unwillingness to suspend disbelief may be increased inasmuch as they have benefited as baby boomers, less harried for their identity in the parts of their life-span experienced prior to the culture of critique and in their personal initiatives after its reprieve - in Bowery’s case, with aspects of the objectivism behind Ron Paul’s libertarian “revolution”; and in GW’s case, during the Thatcher years (Thatcher’s initial backers having discovered her reading Wittgenstein’s cousin, Hayek, who obliviously carried forward upon the Tractatus) - years of brief, partial liberation from liberal-left union fetters - “there is no such thing as society” - in either case, a false friend facilitated as false opposition - viz., an expression of steered objectivism derived of Austrian schools beginning with Wittgenstein.
The title is a projection of objectivism. Subtitle: look who else is reading it.
What is confirmed to me - in a roundabout way, when GW dons his powdered wig, grabs a quill pen, does his best John Locke or whatever voice serves, and says oh, “that’s just Aristotle and his rhetoric,” “all of the good ideas are coming from the right”, “based in nature, none of this praxis stuff”, says that he “never loses an argument against academics”, etc., then continually re-applies radical skepticism of the empiricists and their forerunners - is that he is showing an ego driven and confirmed desire to carry-on the “pure” modernist project; viz., in his ontology project and his destruction of everything in its path, even treating Aristotle and William James as utter morons, GW is revealing a vain desire to do something all alone, like a combination of Wittgenstein’s Tractatus Logico Philosphicus and Heidegger’s Being & Time: “The world is everything that is the case” meets “the worldhood of the world” - without the post modern implications of the latter. All that is required is the emergent qualities of his mind to set the world’s ontology aright - it will be “unassailable” by liberal, social, “left” rhetoric.
His reaction, confirmation and penchant for empirical verification against Jewish rhetoric has apparently caused him to disregard the post modern turn that was occuring also in Heidegger’s philosphy, albeit in Heidegger’s case, in that somewhat rigid, German way (which I find endearing).
GW appreciates Heidegger, so why does he not move forward from 1927 and why does he retreat to 1921 and the Tractatus? That he consders “OF being” the better starting point than Heidegger’s “There Being” provides a clue to ego centrism and Cartesian anxiiety - he not only proposes the reconstruction of the Cartesian starting point, “Of being”, but proposes it as an exclusive position, not even taking hermeneutc turns with Heidegger’s non-Cartesan starting point, “There being.”
“Unassailably” proclaiming that “The world is everything that is the case”
Whereas Wittgenstein himself was forced to yield-to, if not recognize the necessity of, the post modern turn - so much so that he was embarrassed by his effort at a complete ontology in The Tractatus Logico Philosophicus - having proclaimed its logic “unassailable” at once upon completion, he later repudiated it, even took to referring to its author as if a different person.
The Motivation for Post Modernity
Part of the craze for “post modernity” is that people (correctly) sense that modernity is destroying their differences, their traditions, their ways of life, their people and their very lives. And yet they frequently found traditional societies destructive as well. Therefore they were happy to have not only backing of cross cultural studies, vouching that different ways of life are valid, but also some confirmation from the very foundational math and science which modernity pursued to an apex that finally turned back on itself.
Kurt Gödel had demonstrated that a theory of any complexity could not be both complete and unambiguous.
Neils Bohr had priorly announced that there is no instrument fine enough to resolve the wave/particle distinction.
Heisenberg’s uncertainty principle elaborating from that was subtler still - that the observer is engaged in interaction and has reflexive effects upon that which he observes.
Confirmation of Aritstotle’s Praxis and suggestion that it should be the radical basis of assessment, not pure objective facts.
These findings confirmed Aristotle’s premises as set forth in Nichomachean Ethics - on the nature of Praxis - people are in reflexive relation, mostly requiring a degree of practical judgement as they are less predictable than the theoretical causality which the hard sciences pursue. It also would suggest placing praxis more in the center than theory - i.e., a socially based perspective where people are the arbiter, as opposed to “I think therefore I am” in relation to mere, indisputable facts and non-interactive third person behavioral units; a pursuit even outstripping the subject ultimately in favor of fixed theoretical facts - the Cartesian relation (pursued non-relation, as it were) of knower to known.
Vico was first to take the hermeneutic turn against Descartes, to bring ideas into historical context, the relation of knower to known into the social world of praxis
A relation knower to known other than the Cartesian model is required by modernity’s recognized failures and impervious destruction.
Those who care about people, who see the destruction of Descarte’s “relation” of knower to known, understand the wisdom of Aristotle, and realize that Vico - Descartes’ first major critic - was in fact, proposing the taking of theoria into praxis: i.e., correctly placing people and praxis at the center of his world view. He was setting forth the historical, hermeneutic world view, the post modern world view. And, in turn, those who understand Heidegger will see that he was following in that same direction, which may be called “existential” and which is centered in praxis - the social world.
The White Post Modern turn is, of course, the best and most moral perspective for advocating people - Whites especially - Jews don’t want that and so they fool the uneducated masses and most of the educated masses as well by reinterpreting the terms by which people - viz., White people, might understand this - and they get them to react against didactic misrepresentation. That is, they are getting them to react in aversion to what is good and healthy in racial advocacy by having made it didactic in misrepresentation - e.g., the highly sensible Post Modern is presented as “dada” (whereas I have secured its sensible form in White Post Modernity).
Bowery and GW were impelled on, for the didacticism of the (((liberal-left - contradiction of terms))) and for the (((misrepresentation))) that was this false opposition and its false promise to liberate us from The left, among other reasons. Objectivism, the neoliberalism and libertarianism of the Austrian school of economics, Thatcherism, is merely a false opposition that (((they))) set up against “(((The Left))).” It is a product of late modernity, derived of the Vienna School of Logical Positivism, which in turn was derived of Wittgenstein’s Tractatus Logico Philosophicus.
Again, that was Wittgenstein’s attempt to set-out a comprehensive and “unassailable” ontology - “The world is everything that is the case.” He would later say that the Tractatus was “not a very good book”, lest he be mistaken for one not recognizing that those who had taken the post modern turn had left this philosophical quest behind. Nevertheless, the Austrian school of logical positivism founded upon the Tractatus lived on through his cousin Hayek (who Thatcher was discovered dutifully reading); it was then taken up by von Mises et. al, who would conveniently and explicitly adopt this no-account modernist program against any one of subsequent generations who was the least bit reflective, who had any social complaints about how they and their people had been left without social capital after this generation of egocentric locusts devoured all social capital in their path. Waiting generations of right wing reactionaries, ensconced in their well protected Internet bubbles, were ready to look up to these libertarians for their lack of social concern, conveniently blaming the socially conscientious of prior generations for the problems - “The Left”, where not “hippies”, were the ones asleep at the wheel and leading us over a cliff, “but not the objectivists” and not (((The YKW))).
One-up intransigence of boomers meets generation Internet bubble for a right-wing cocktail, silencing socially conscientious voices between.
Because of GW’s unwillingness to trust anybody but himself, he takes recourse in the one aspect of the post modern turn where his first person account of all the world’s foundations might be claimed - emergentism. He has a problem, however, when I say that the world still interacts. He has to take recourse to the absurdly arbitrary claim that “life doesn’t interact.”
Emergentism, in fact, is one of the key contributing factors to the post modern turn - it challenges the reductionism and fixedness of the modernist ontology project in an important sense - the emergent whole being greater than the sum of its parts means that significant referents are changeable in complex systems, thus qualifying Bowery’s criticism - “there is either a referent or there is not” - as this charge must yield to the fact that facts can be re-framed as they emerge physically, as they are designated by individuals and as they emerge in social consensus. And yes, what emerges still interacts in a myriad of ways.
Gen Xer’s were a bit late for the ride
“There is no such thing as society”
Their lack of faith in the social narratives as they are applied by YKW is understandable, the faith they show in the guiding principle of modernity to leave only what is fine and true in the wake of their wrecking ball is not. There comes a time to suspend disbelief. To draw a hypothetical boundary around our people is as good a time and place as any. “Wise men see lines and they draw them” - William Blake. And its not so hypothetical.
Perhaps because their boomer generation was early in line and they were intelligent enough to position themselves by means of objectivism for a deck chair on the higher end of a sinking Titanic, they can take some solace in writing-off those who might be going under first, if it does go down, as hazards of nature, having not acted “naturally” in EGI - Bowery in particular, being motivated by an affinity for the individuality of northern Europeans, abandoned ship (MR, anyway) when Dr. Lister and I began raising criticisms of “individualism über alles” and raising social concerns against that.
In fact, for this reason, Bowery issued an ultimatum (“either him or Lister”) which defaulted to Graham’s more social side, upon which Bowery expressed his “revulsion” for Majorityrights.
This article at The Right Stuff uses a metaphor that I have always liked, of Europe and its states as analogous to a ship and its compartments:
The article focuses too much on law change, however. That is an arduous and vastly insufficient answer to what we need: which is a compelling argument for mass deportation, a call emphatically understood, undertaken with the action of a flood of combined nationalist effort that would simply drag laws and bureaucracies along or bury them underfoot if they will not willingly comply to our will.
I.e., rather than abandoning ship we ought change its course and throw them overboard.
Way down in the profound gears of ship’s engine room, we were given the shaft: YKW misdirection of “left” as our enemy as opposed to potential utility of a White Left - unionization of Whites against liberalism come by any means, Jews or otherwise.
Andrew Joyce demonstrates that as opposed to “the left”, the more descriptive and useful term for what our enemies are prescribing for us - viz. liberalism - can be used with perfect coherence. He even alludes to the profound significance of it by article’s end - likening the matter of our course as directed by Jewish interests and their liberal minions to an issue way down in the engine-room of the ship - the implicit matter of “liberalism” as the prescription of the enemy as opposed to “leftism” as our key affliction - like a gear being controlled by YKW way down there, on a level normally taken for granted, about which we normally suspend disbelief, but where a very fundamental change in bias needs to occur for the sake of our racial solidarity and defense.
We had previously observed Tobias Langdon (at TOO) making this transformation and now Joyce is doing it too - a very good move.
Vote Leave on 23 June.
Summary: This interview was hosted by Henrik Palmgren at Red Ice Radio, and the roundtable discussion was about Brexit and its significance for Europe and the world.
The first hour is freely available for all to download, the second hour is available with a subscription to Red Ice Radio.
The participants on the roundtable were:
We were honoured to have the opportunity to link up with Red Ice Radio in this way, they have our thanks.
I was not completely oblivious to the fact that he was black nor even entirely without trepidation for the long term implications of siding with blacks - just a few years before it was Malcolm X who said that blacks were going to rule me, which of course I did not want - there were the black riots which burned Newark and killed some dozens in 1967; and there were the “chocolate nurses”, whom I naturally did not identify with, and did not like, but surrounded me in the hospital when I was admitted for my tonsillectomy.
Oh, perhaps I exaggerate the exhilaration, elation and importance of this moment of Monday Night Football, under the spotlights which gleamed off the Rams and Vikings cool, streaking helmets, but I think not - even though it was but one moment and episode among a mass of factors which would misguide me for a few teenage years into mis-identification. I was devastated that the Rams were stopped in that episode on the goal line against the Vikings - The Vikings, who had been to the prior Super Bowl. But I was now hopeful and determined that “we” could play with them - and furious that my parents made me go to bed; miserable to wake up to find the Rams lost.
The Vietnam war, where men were expected to die, feminism, that blamed men for everything, my family’s communicologial craziness and what was already society’s (((the media and academia’s))) anti-White prohibition against White identity, its crowning of blacks as what we now call the “untouchables” and Jews as taboo to even wonder about, let alone criticize.. some context and quite difficult for a boy hard programmed to like girls: yeah, I was starting to like girls, but of course not wanting to be deterministically beholden, at this point, to this situation - with all this context going against my identity and the need by contrast to identify with people who were on my side and who’d fight hard; given the hostility of my family and society, I needed some socially sanctioned identity, on my side, with those who’d fight.
NFL Films were a significant part of constructing a riveting identity, i.e., my entrancement into undue sports rooting in my teenage years.
Lets continue with the topic of sportsfanship, how we might illustrate and redirect the illusionary escape of illusionary observational objectivity and diversionary identity. It’s an important matter, leading to a cuckold identity if, as a habit, not broken (thankfully, I did).
Furthermore, by examining the romanticizing and compelling role that NFL Films play in identity creation, we might be able to take a few of its ideas for the building of our own identity creation.
Let’s examine the films then and a little more of what could lure one into sports enthusiasm during teen years and beyond. It is a fanaticism that we could rather use to fight on behalf of our own peoples.
In sunny California, Hollywood, manly battle took place in cool uniforms..
Snow (number 84) was one of my favorites ...they actually had White wide receivers in those days - they were good, too.
The timing had something to do with it, sure. As I’ve said elsewhere, the early 1970’s were a time when the Vietnam war was ending, the relaxed communal sense of Being being extended to White men was giving way to feminism - could be rabid, White man hating, feminism. My older sister was a cold feminist, when not a searing hot feminist, when not a disconcertingly light, breezy and trivializing feminist; my mother, when not having some sort of catharsis for herself through a breakdown and drinking, was usually hostile; if you knew my father, you could have some sense of why she was that way. I’m over that, and its not my point to complain, but to state the fact of why I needed some vicarious identity - which could neither so easily be had with my family nor with my (((diverse, multicultural society and its programs of forced integration.)))
OK, so, I was ripe for some escapism and masculine aggressive identification - a quasi serious thing, treated seriously by adults.
At the same time, through programs of school “integration”, by the school year of 1970 my homeroom teacher was black, and there were plenty of blacks in the integrated class of my local elementary school. But in 1971-72, the integration program bused me to Nishuane, a mostly black school - and a nightmare.
Again, this wasn’t long after Malcolm X declared that “the Honorable Elijah Muhammad said that the black man would rule” and not long after the black race riots in 1967 burned the nearby town where I was born, Newark; while it was taboo to take an identitarian stance against even saying anything about that, even then.
I’ve already mentioned a Bobby Murcer home run in September 1971 and the compellingness, the soothing reliability of baseball statistics, but there was something even more immediately mainlining into the older parts of the brain of the sports thing - NFL films.
I’m sure this kind of thing hooked many a kid, not just me.
In this I got a program, maybe what we’d now call a site, to identify with the venting of my spleen, my rage, will to action, to run, to identify with a tribe, to bask in the glory and to identify with, well, actually, White guys…..and we could share in widespread appreciation that was not forthcoming, personally, i.e., whereas we might otherwise not be given much support in identity (((to say the least))). In this quasi-identity, with our masculine strength alone and mere uniforms distinguishing teams [the players did not even come from the towns that “they played for!”] we could at least assimilate fighting for an identity together, not against our own - quite unlike my family, my (((American society))) and my Europe.
“The fearsome foursome”, Deacon Jones, Merlin Olsen ...the cool uniforms, winning ways, Roman Gabriel, exotic Los Angeles. I could identify fiercely with them. On Monday night, October 24 1970, my parents let me stay up late….almost..I got to see Kermit Alexander’s exhilarating punt return….the Rams were stopped on the goal line just before halftime. I was broken hearted, but optimistic that they could play the Vikings, they could win. I didn’t want to be torn away from the TV but my parents would not let me stay up..
That moment set off an adrenaline rush as lights gleamed off streaking helmets, followed by the frustration of losing to the Vikings, a threatening team in uniforms just as cool as the Rams. From the cold north, men in Viking helmets came to play men in Ram helmets. Fascination set in.
I would remain fiercely loyal to my side and could not tolerate losing, fairly bad though Rams records were compared to the late 60’s and what was to come in the 70’s; even though the Vikings just about always got the best of them in the playoffs - and in excruciating manner.
In the 1974 playoffs, not only did White Rams fans suffer the indignation of having their team headed by one of the first black quarterbacks (And I didn’t like it. Quarterback, the helm leader, was always a firmly White position), but they snatched defeat from the jaws of victory against the Vikings, again thwarted at the goal line.
In 1976 the Rams got thwarted on the goal-line in the playoffs against the Vikings once again.
While in 1977 it had been meteorological frustration, surprisingly, on the home turf…
I plead innocent besides - how was I to know who Kermit Alexander was and what he could come to mean to us… why should I believe that adults would let this happen, when what was happening by way of blacks was so obviously bad in terms of their hyper-assertiveness.
Who’d want to live with these people who burned Newark, made things so ugly, but nevertheless had the nerve to say that they’d rule us?
Unbeknownst to me, this was the football season following the Super Bowl (IV) played by the first majority black team - The Kansas City Chiefs. That is to say nothing, of course, of my nine year old awareness (lack thereof) of the (((egregious forces and purposes))) behind the 1964 Civil Rights Act, The 1965 Immigration and Naturalization Act, and the 1968 Rumsford Fair Housing Act…
By 1972 the war was ending and feminism, no longer constrained by the double standard of the (male only) draft and with it, the background need to grant some leeway to male protest for Being, came unhinged. I needed vicarious male identity more than ever.
N.F.L. Film’s style captured attention with Yoshi Kishi’s innovative editing, John Facenda’s deep voiced, stern narration and Sam Spence’s riveting music: With slow motion, fast motion, varied shots, bustling action and music, music of burly combat, “Sunday with soul” - that music so compelling to the emotions of a kid who wants his identity ultimately dramatized, ranging from the toughest, the most earnest quest, manly American quest, epoch exhilaration to dark, grim, wide ranging venture, and heartbreaking sympathy, “the game that got away” - while husky voiced narrators, John Facenda and Pat Summerall in particular, embellished the seriousness of it all. The music here, during minute 1:12 - 2:20, as background to a Redskins - Eagles game, is particularly intriguing: here it is by itself - “undercover man” - one of my favorite among these Sam Spence and William Loose tunes. “The Horse” was not included among NFL film songs, but was/is a marching band staple along the sidelines of high school games that achieves much of the same sentimental effect. And there was that Monday Night Football intro music.
...another compelling tune to add to the collection - starting second 017.
If GW wonders what Hitler had going for him to excite a stadium and crowds in the street, well he certainly had something going for him, he must have, because he didn’t even have war action going on at the time, let alone some of the things that the NFL has to draw-in and compel mass allegiance..
But while NFL Films served to seduce, corrupt and divert my identity for some time from better pursuits, it is also worth talking about how we might perhaps use some of its techniques to deploy to our cause.
At least it was something that people were paying attention to. It was not merely the moment when Kermit Alexander’s fast twitching muscle fibers sprinted toward the end zone ..it was that and much more..
There were massive stadiums packed with fans, pageantry, marching bands, cheerleaders…
Here they were, the L.A. Rams - an opportunity for the requisite, more objective identity for me: they were from far away Los Angeles, with a team that was coming out of the 1960’s with great records and an awesome manly reputation. My older brother told me that they had the “The Fearsome Foursome” - their defensive line featuring Deacon Jones, Merlin Olsen ..later Fred Dryer and Jack Youngblood ..with their cool names, add quarterback Roman Gabriel to that regard. They had the coolest uniforms too.
Roman Gabriel, a very cool name for the quarterback playing for the Rams in The Los Angels Coliseum..
Now let’s step away from the Pattern, the Relationships and come back to the Episode and the Kermit Alexnder Moment…
The Episode in 1970 - actually two episodes in succession: punt return; and then goal line stand.
..and see how the Relationships and Patterns of White objectivism unfolded, especially in (((context)))...