Majorityrights Central > Category: The Ontology Project

Yes yes, I know.  These conversation pieces are becoming a bit of a habit.  But James mentioned Gemini 3, and Gemini 3 appeared to like James’s mathematical proof of Etter’s relational concept.  I had an idea about asking for its view on the political embedding of systems like itself and their consequent operative biases.  So I did, and what came was a very clear explanation of the workings of an AI engine, and its tendency to respond to deeper thought by relinquishing its inherent progressive political bias but then, rather then entering upon a pursuit of the objective truth, simply if very cleverly mirroring the questioner’s own philosophy.

That revelation was followed by Gemini taking upon itself the task of supplying me with the varied and properly rigorous critique of my thinking (as it is revealed in the MR material that was made available).  I did not ask for this.  But having to hand the (allegedly) strongest arguments against not only my material but our naturalistic and vitalistic Weltanschauung in general is extremely useful, and will enable me to scope out new tipping points.  Gemini is an asset – and is the standard version linked to Google’s search engine page.  It is not Gemini 3, as far as I know.

So ... my opening question was:

Which public AI system is the most left-wing in its thinking?

Measuring the “political leanings” of AI systems is a complex task because AI doesn’t have personal beliefs. Instead, it reflects the patterns, biases, and safety guardrails present in its training data — which is largely sourced from the public internet. Several academic studies and tech audits have attempted to plot AI models on a political compass. Here is a breakdown of what the research says.

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“The Charge of the Light Brigade”, Richard Caton Woodville Jr, painted 1834

In a rash and over-confident moment I decided to approach our AI friend ChatGPT again, this time on the question of Final Cause as it is presented in Heidegger’s thinking from the mid-1930s on. “Late” Heidegger is more speculative and elusive than his earlier work.  It shows a direction of travel away from the material world, with its political aspect, and towards a more metaphysical thesis, and likely reflects his bruising encounter with the Third Reich’s Education Ministry in Berlin, which caused his resignation in 1934 from the post of rector at Freiburg University.  Had he remained engaged in the National Socialist state system … had he actually opened a conversation about being with the party’s intellectuals, as he had wished, we might never have seen his famous “turn”.

In any event, a frontal assault on Heidegger’s “late” redoubt necessarily runs the risk of out-running one’s heavy brigade in the rear and becoming isolated among his main force.  That force is, of course, skilfully arranged to establish superior ontological depth and win a quick and painless victory.  When, as commander of the attacking force, one is confronted by such a situation one must perforce hold off the counter until the heavies finally appear.

The charge began quietly and with an unduly impertinent question:

What is the point of pretending, after Heidegger, that being dwells in a four-dimensional space of earth, sky, divinities, and mortals when, in reality, being dwells on the razor-edge of time (localised in space)? Is it simply to introduce a sense of the sacred to modern life? What, then, about the substantial minority of the northern races who do not possess expressed genes for faith ... who never possessed them even in the religious age ... but for whom truth, free of spiritual presumption, is the authenticator of being and liberator of self?

A couple of seconds pass and away we go, beginning with Heidegger’s conflation of the fantastical with locality (which is a bit of a stretch for me):

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This fourth (long and rather detailed) essay in the series is both a conclusion to Part Three’s examination of the causalities of human being and an introduction of the role of attention.  Whilst this is not an essay on epistemology, it runs an epistemological course from, in biblical terms, Eden to the Fall to salvation, which correlates with the ontological one from the Primary to the Secondary Structure of causality.  It needs to be understood that there are two distinct processes here, one of those at the very foundation of the brain, and the other in a declined quality of cognition.  The latter explains all the sorrows of life which are of Man’s wilful error.  It is eminently ameliorable, as the next essay, exploring the accidental effects of NSDAP on German peoplehood, will endeavour to demonstrate.

BETWEEN DASEIN AND DARWIN

The twice lost garden, a place not only of confusion, but of lethargy and passivity.

In an age of official hostility, coercion, hypocrisy and lies, and the fear and dread which these inculcate in the innocent, the truth is at a very great premium, for it is the sole means of deliverance.  Let us begin this perfectly non-religious essay, then, with some political as well as ontological truth from St Paul, KJV, 1 Corinthians 13:12 ...

For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

We will now think with - and past – Paul, and do so ontologically but always with one eye on the political.  For this is, in part, an essay about power and powerlessness, and although it begins in matters far from worldly concerns, ultimately the ontology must show us where power truly abides.

Each one of us stands raw and constantly renewing within this immediate world in all its own raw and constantly renewing wholeness, which encompasses us as it encompasses all things organic and inorganic, and from which neither we nor anything else can except itself.  “For now” in this hyper-material, primordial reality, this singular congruence no wider than a razor’s edge, we do not stand with any cognition of ourselves as beings separated out by self-hood and by the fateful time-lapse of our own thinking, or even that of our feeling or sensing in any form.  We are naïve as we are raw, and both of these only while cognition trails but a few milliseconds adrift.  Once we join with it everything changes.

This, then, is the biblical Garden of Eden, and although the holy scribes and seers of the ancient world understood that, by the serpentine order of things, processing information about it expels us from it (ie, it cannot be experienced indirectly as information in the mind), they only had poetry and myth to represent the fact.  They did not have the benefit of modern science or evolutionary theory or even Western epistemology to know why or to explicate the totality of the caesura.  They could not know that Mind emerges first from the enzyme catalysis, light- and heat-seeking, and quorum sensing of simple cells which they never saw and never suspected to exist.  They could not know, therefore, that such a defining and constitutive origin renders our cognitive process today, with all its dissonant temporality, as imminent and inextinguishable as any tribal god they might cook up.  They could not know that Mind and divine truth, should such a thing exist, rightfully have contrary dynamics.  If there are truths in the paradisal garden which are divine, they are forever beyond Mind’s necessary, disjunctive filter.

Put another way, even the most intense and elevated liberational event by which mystics self-verify Union with the All ... even that remains informational for us.  Yes, the thinking mind’s relentless, drenching chatter can be stilled, at least for a brief while.  If the subject is a serious individual, fifteen years or so tanning himself on a Californian beach while, of course, bent in the regulation lotus posture, and following every breath into and out of the body (in other words, actual prayer, not the church pew thing), then a certain equilibrium might restore itself for a time and a certain detachment might yield real profundity.  But the totality that is the cognitive Mind remains operative and absolute, and in the final analysis such efforts represent no more than a reaching towards the unreachable.  So it is that one of the two great causes of every religion - Union with the All – remains a literal impossibility in this life at least (and we need not let eternal salvation in the next detain us).  What, then, is actually taking place?  How are we to bring this entire dispensation into the ontological daylight, and order it?

As ever, there is some clearing away, some housekeeping to be done.

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In July and August of 2021, James Bowery and I became embroiled in a productive debate about, as James eventually titled it, the causal structure of Dasein.  I am returning to that subject now, because I find I cannot proceed with my Part Two NSDAP essay without doing so.  My thanks to James for his participation and commentary on that thread, which was to his film review here .

With apologies to abstract artists everywhere.  I can’t title this “The Burnt Orange Heresy, which is taken.  But maybe
“The Burnt Orange Reflex” will do.

THE CAUSALITIES OF HUMAN BEING

Let us begin this essay by reminding ourselves why such abstract and theoretical subject matter, which attends to a primordial aspect of human existence of surpassing irrelevance to those contesting the politics of the day, is nevertheless necessary and meaningful for us as nationalists.

How we came to the point of needing new thinking

For the reason, in brief, that since the Greeks, Western thinking has been overly concentrated on the technical question of how can we know truth and not the existential who are we …

For the reason that Christianity’s idiosyncratic model of the sinner seeking a personal salvation post-mortem by the grace of God does not, in fact, tend to Man’s relational truth but moves him in a manner wholly consistent with the Judaic End-Time ...

For the like reason, following on from Christianity’s universalist dictum that all men are equally made in the image of God, an entire eco-system of narratives of injustice and oppression has been politicked into being, every type of it, every detail, targeting the white sexually-normal male as a bearer of an original sin of some kind, most usually racism ...

For the reason that liberalism’s unfettering will - the guiding idea of our epoch and the secular child of Christianity - is a non-real and non-possible desideratum, the pursuit of which can only consume our lives and distance us from our innate truth ...

For the reason in consequence that Western metaphysics has not been able to centre itself on the human principle but has surrendered it to science and technology, reducing the lived life to mere utility filled with economism, materialism, and consumption-as-progress ...

For the reason that investment, banking, corporate, media and tech elites, and the internationalist institutions, hold sway over the liberal democratic system, and thus over the parties and governments of the West also, imposing their agendas on national politics and reducing it everywhere to a ritual of deception and betrayal …

For the reason that since the middle of the 19th century the Jewish ethno-religious paradigm has accommodated itself, via the leading Jewish intellectuals and activists, in the development of Western philosophical, political and cultural life, colouring political decision to the profound exclusion of our own interests and freedom …

For the reason that we have no recourse to an active politics of those interests and of the truth of our person, indeed a war of false morality is waged against these even while our ancestral homelands are deliberately and wickedly flooded with foreign populations (which are no less wickedly presented to us as “oppressed peoples” and “ethnic minorities”) ...

… for such reasons, great and small, we are not only subject to the soft-genocidal power play of global elites but to an acquired inner condition of estrangement and confusion.  The modern life so ceaselessly and seamlessly manufactures artifice, the stranger within us reacts to the mortal danger to our kind not with love and commitment to putting things straight but with perfect insouciance.  “What does it matter to me?” the stranger may ask.  Because, of course, in artifice and its detachments lies self-referentialism and nihilism.  So we all sleep on while, to borrow from Enoch Powell, our elites and others hostie to us heap up the European demographic funeral pyre, and drag the European man and woman and the European family through their neo-Marxist sewer.

In such a compromised condition, from whence is the capacity to defend our life and being to come?  If it comes only from the anti-globalist and traditionalist right as represented by the phenomenon that is Giorgia Meloni, and by the rise of Jimmie Åkesson and the Sweden Democrats, and AfD in Germany, by the revitalisation of Marine Le Pen, perhaps even in the person of Donald Trump, then we will see gestures in the direction of recovery, for sure.  But none of these will ever sweep away modernity and the mass man, or the Money Power, never mind the more subtly enworlding powers of the West’s deep religious and ethical, philosophical, social, economic and cultural forms … its very models of Life and Man and their complete possession by the Jewish spirit.  Likewise, none of our own discursive efforts to this point … on race and immigration, on the JQ, on cultural Marxism, on Islam, and latterly on globalism and the Money Power … will ever measure up to this world-making task.  Reaction might reform to one or another degree.  But it does not replace the system which is formative to us, which abides within us, and which we effortlessly communicate to our children.  Yet any measure less than replacement of that formative system and the cut will be too shallow.  The default characteristic of the system will prevail, and its DNA will carry over to confound, limit, frustrate, outlast, and swallow all the forces of reaction.  All that was before reaction will be after it.

Preparatory notes for a critical Heideggerian

So we return to this question of the abstract, the theoretical, because that is the language in which the formative is re-conceptualised and brought anew to the world.  Only thus could a new and complete philosophy for life and truth, emerging from the human fundamentals, be brought forth.  Only thus could nationalists properly defy our historical trajectory, change it and become the driving force of a revolution for existence.

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The Pre-Raphaelite painter Holman Hunt’s Awakening Conscience, painted in 1853

Two or three days ago Tim Murray asked quite a challenging question:

And this is a monocle through which to view your posts in the same way that “marginal change” is a monocle through which to view everything that the late Jude Wanninski wrote (very useful model btw ... true change happens at the margin … like this blog of yours).  I suppose then, that your projects … OSP EGI (Ontological, Structural, Political, Ethnic Genetic Interests) are your way of surviving (?) that emerging global hegemony.  Am I correct here?

Such a question deserves proper consideration and an honest answer.  What constant runs through one’s material, and most expresses its force and direction.  The short answer in my case is: awakening, by which I mean a bit more than racial awakening since we require a positive and holistic collective step and not merely a rejection of the Other, important though that obviously is.  Positive, holistic ... words are cheap, never more so than in politics.  But can one construct, say, a single sentence that catches the whole flavour of it, or gets to the very heart of it in such a way that others will recognise something from their own experience and know, more or less, what is meant?

I don’t under-estimate the difficulty of communicating a positive and indeed holistic interpretation of “awakening”.  Many years ago a young American man with a very high IQ and what I suppose one might call a strongly osmotic sense for human truth arrived on this site.  He wrote some pieces for us but his real interest was (what is vulgarly termed) spiritual.  He had gleaned something from my scribblings along the lines of Timothy’s question, not that it was ever directly stated by me; but still there was something he suspected might lie on the path he was travelling.  We corresponded regularly by email, during which he told me of his periodic raids on the local library for “guru-style” self-help books.  What was my opinion of this writer ... did I think that discipline was helpful, and so on.  I began what turned out to be a long process of trying to explain the difference between exoteric and esoteric practise.  No matter how clearly I thought I expressed myself, still my correspondent came back with the idée fixe that his goal was to improve himself, or at least his psychological functioning.  Then one day an email arrived with the word “Epiphany” plastered in capitals across the top, followed by three exclamation marks.  He had got it.  He had suddenly tumbled to the great but recondite truth that the trap that was his own personhood, as it is formed by his enculturation and as it is set rock-hard in the routines and constancies of his mind-function, especially by the general state of absence in which we all exist, is the tyranny we must transcend.

I don’t know to this day what it was I had said to him that set off this realisation, or if it was anything I had said at all.  But by it he took what I could give and went on his way shortly after.  I know that a later port of call was Christopher Langan and his pan-psychist CTMU.  But after that, nothing.

Anyway, the moral of the tale is that, given the nature of “the constant” in my case, it is by no means certain that mere words will suffice, and I will very likely fail to communicate much at all.  But, for better or worse, here is the formulation for Tim’s requested “monocle”:

It is the transit out of all that we as individuals and as a people have given to and taken from our enworldment, meaning everything that belongs to Time and Place and not to us, and functions in us without our attention, quite mechanically, robbing us of all the days of our life ... and towards all we are, which abides closer to us than the breath in our body, the most redolent truth of which was known to us and was with us before, and always will be so.

This essay, which is long, is the second part of what will, in any case, be a fairly lengthy series wrapping up the Ontology Project and facing towards the problem off structure.  This essay is, then, a technical and preparatory exercise for what is to come, clearing the ground on which pure ontology and the basics, at least, of human difference may cohere in, and contribute to, a single, life-affording causal structure for Dasein.

FIVE CASES CONTRA HEIDEGGER

Why has Martin Heidegger’s 1927 opus Being and Time, arguably the most important book of philosophy of the 20th century, never fed into even an embryonic nationalist project to sideline the Nietzschean fiction and challenge the systemic dominance of liberalism?  Setting aside the endless, besmirching academic arguments about his years as a NSDAP member, and his brief and fraught rectorship at Freiburg, the answer most immediately to hand is that its quest is for the meaning of human being, not its nature.  Both are ontological quests, for sure.  But the former, addressed phenomenologically and without strongly-drawn lines, has proved a gift for thinkers concerned primarily with Being’s relation to World as the social environment, which all-too-easily shifts into the politicised study of the structure of society, language and semiotics, power and inequality.  These academics of inauthenticity would be horrified to find emerging from Heidegger’s thought a model of Man as a relational and agentive being, expressing what is most essential to him, commanding a politics of his shared natural interests.  But, of course, we would be highly delighted.

But to arrive even theoretically at such a definitively real Man on the basis of an account of Being is a really demanding intellectual undertaking.  Many would say impossible just on the basis that Being and the lived-life are categorically exclusive.  Heidegger’s forest of subtle and recondite formulations, which are oft-times run into one another with a cavalier freedom, do not advance the likelihood of success one whit, notwithstanding the fact that he was a Swabian identitarian and German nationalist himself.

In this long-delayed second part to this series (for any undue abstraction in which I hereby apologise) our search for agency will address Heidegger’s model critically and from the conviction that our reality is human being as bearer of Nature’s difference and specificity, and it isn’t intellectually undeliverable.  But there is no immediate way to it in Heidegger’s Dasein.  More clearly drawn parameters, strictly ontologically-derived, internally consistent, are necessary.

In this hunt for definition and consistency, then, I will confine myself to five examples of problem areas, and where possible suggest some re-working.  The objective is to demonstrate both the nature of the problem and that of the solution, and not to be exhaustive in any way; and out of that, as ever, to encourage the development of a complete and advantageous philosophy.

CASE 1: THE QUESTION OF CRISIS-DASEIN

As beings are biological and sociobiological and as their particular array of traits are inherited, so they are ethnically differentiated and specific.  The being of beings must, in its turn, and in its arrayal and deportment, carry some imprint of that specificity; not directly as a first-order effect of evolution, of course, but at the very least consequentially and receptively, like an ancient landscape, perhaps, weathered into uniqueness over the aeons.

Were this not the case then we would have to conclude that the being of a being is a neutral and unfeatured thereness, a profound and singular abstraction from the ontic, sans any hint of a constitution.  But we know perfectly well that the being of a tiger, say, is not that of a mollusc, and once one acknowledges the differential effect on being of different beings, then difference is unstoppable.  One’s enquiry must arrive at the principal specifics of difference, and with human being so we must come to ethnicity as a weathering effect on that ancient landscape.

Heidegger’s phenomenological interrogation of the meaning of being proceeds via the novel medium of a common base-entity or being-ness, Dasein.  Except through the presumption that authenticity will find its mark, he does not approach it from the proving direction of a constitution by imprimatur.  He is a putative light-shiner - he sets about determining “the basic content of Dasein’s existential constitution” with:

... those structures in which disclosedness constitutes itself: understanding, state-of-mind, falling, and discourse.

He analyses the temporality of each, pulling in anxiety and fear as “states of mind” which have the potential to disclose Dasein.  The direction of flow here is towards the shock and disaccommodation of some dread event, a personal disaster or, perhaps, natural disaster, which functions as “the exception”, knocking out the standard behavioural range of personhood, stripping everything back to the truth of a man.  On the surface it is not an unreasonable thesis.  Life conceivably can work like that although it is likely to be a very rare event indeed (which I will expand upon from Case 3 down); and given the power of absence and mechanicity in Man it is certainly not inevitable.  Everyone (excepting psychopaths, I suppose) has the full range of emotions.  Everyone reacts psychologically to disaster.  Some fight for every inch, some freeze, some submit and pray or don’t pray.  Who but the individual his or herself is to know what is from the very ground of that individual’s being and what from his or her personhood?  If it is only for the individual to know this, what is to save us from solipsism?  Then, even if it isn’t solipsistic, a reduction to the individual’s experience ineffably delivers us to a politics of prescribed universalism.  Nationalist philosophy could not issue from that.  Neither could it be systemic to the rest of human life, when there is no crisis in train.

In philosophy, as in politics, the universal tends to homogeny, and homogeny to distance from the lived reality, just as difference and specificity will tend to nearness to it.  An account of Man which does not adequately account for human difference and specificity will never produce a fit outcome.  The unfortunate people under its organising hand will be fated to live the lie of oneness.

Certainly, Heidegger did determine that Dasein has a constitution.  But the arraying of that, along with the conceptualisation of other significant elements in his schema, only encouraged co-option by the postmodern equalitarians.  Obviously, we, too, are looking to incorporate into our thinking that which is immediately useful and, where possible, to qualify whatever else has potential.  This essay is about the latter.

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The following is an extended reply to a conversation with Thorn and a question from him on the matter of faith and conversion.  To answer that, I am not going to answer that.  I am going to contextualise my non-answer by talking a little instead about the parallels between spirital liberation and the beatific on the one hand and the nationalism of ethnicity and awakening on the other, and about both of these and authenticity.

For all of us as human beings, an awakening consciousness of our own Being assorts as either a spiritual or ethnic liberation according to its character and content.  Both question that which is formed in us quite mechanically from the world around us.  Both seek the freeing, conscious experience of the essential.  But the way to that estate is narrow.

A spiritual liberation properly commences with an individual’s detachment from the voiding psychological mechanicity of his ordinary inner functioning.  As a human event, this liberation is esoteric in nature, and its understanding and undertaking is really only possible for men and women with the most remarkable dedication to and discrimination for truth.  Luck also plays its part.  Just to have the psychological grounding to generate the required epiphany (that “the problem” lies in our enworldment and its powerfully habituating effect upon certain mind-functions) is rare and remarkable in itself.  That alone makes a searcher of the subject, and brings him or her to the boundary of the esoteric.  For a Westerner then to go on and (a) find and (b) gain entry to a source of the necessary, extremely carefully curated technical (not religious) knowledge is akin, chance-wise, to a non-trivial win on the lottery.

Fragments of that knowledge ... just strings of words ... appear in the New Testament, but nothing can be reconstructed from them.  Likewise, odd references appear in formal Christian belief and rite, but they are lost to other familiarities.  There are reportedly surviving elements in the spiritual devotions and exercises of the dwindling roster of religious orders.  But this knowledge is preserved to a much greater degree in Sufism, Hindu mysticism, and Buddhism.

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