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A-Symmetry as Semiotic of European Evolutionary Advance

Morphology is a branch of biology dealing with the study of the form and structure of organisms and their specific structural features.

While becoming the first geneticist to popularize Mendelism, William Bateson observed puzzlement in his colleagues over a strange morphological phenomenon in crustaceans.

His colleagues noted that some species of crabs have asymmetrical appendages, one being larger than the other, but when one of the pair was lost, another grew back in mirror image to the other. To this they were disposed to ask, how did the crab gain symmetry?

Through the extended analysis, Bateson hypothesized that his colleagues had been asking the wrong question. They should rather have been asking, “how did the crab lose asymmetry?”

It was in fact, in the course of this very investigation into the biological laws of symmetry that William Bateson first coined the term “genetics.”

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And from this inquiry he established “Bateson’s rule”, which asserts that when an asymmetrical appendage is regrown after loss, the resulting limb will be symmetrical, in mirror image with the other limb.

The rule by itself is not of particular relevance to our concerns for European ontology and nationalism. However, steps taken in ecological and cybernetic analysis and arrival at Bateson’s rule of morphology do have significant implications, suggesting hypotheses for semiotics of ecological (and ontological) correction -  including of human ecology.

 

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Lawrence, on November 12: “The test (attributing 14% Sub-Saharan DNA to Craig Cobb) may be bullshit but an independent test would confirm that if it is indeed the case.”

DanielS: It could be, but it isn’t ultimately necessary. There is another aspect to this.

It shows the perils of scientism: being used by scientific concepts rather than using them. With that, how our enemies can use scientism against us.

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This interview was conducted midst an SPLC-triggered media frenzy. Immediately after completing this interview, the New York Times reporters showed up at the Leith, North Dakota residence of Craig Cobb -- declared one of the most dangerous men in the US by the SPLC's "Hate Watch". Listen for the true story behind the frenzied article that will soon appear in the New York Times, and get an idea of Craig Cobb, the man -- not the mythic monster.

I did not expect to find it necessary to discuss Hannah Arendt at this point. However, from even a cursory inspection of theoretical and historical issues relevant to White separatism and nationalism, one finds her person and views interjected to influence pivotal turns.

1. She was a student and intimate of Heidegger, highly familiar with his concerns as they would bear upon White nationalism and separatism.

2. She was a prominent and articulate Jewess, providing keen insight into the formulation of views in advocacy of those antagonistic to White nationalism and separatism.

For these two reasons, she is of high relevance theoretically.

3. She also managed to impose herself and her views concretely, at pivotal turns for White Nationalism: from her relationship with Heidegger and commentary on the Nazis to her other high profile commentary; on U.S. racial strife, particularly school desegregation, civil rights and her cause célèbre, anti-miscegenation laws – concrete issues which had the eyes of the world, including Marxist antagonists of American Whites, upon them.

Warning: this is a longish essay, 5,500 words. However, it is usefully read in 2 parts - the first part, dealing with theoretical background as it concerns White separatism, is about 2,600 words. The second part deals primarily with her application to issues of segregation as aroused by the Little Rock crisis; it contains some encouragement for the reader to contribute comments by way of their private taste and opinion: that is why I kept these parts together, because I would like the comments to be as one.

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“I am unhappy that The Supreme Court which gave us Brown has thrown what I believe to be unnecessary roadblocks on speeding up the process of racial integration and finally getting to the color blind society we would (want) but the direction we are moving in is clear, even if the pace is slower than it should be and in final analysis we owe that to the Court which had the courage and unaninimity to decide Brown.” - Nicholas Katzenbach

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Some men may like a nice, tight, 9 year-old girl now and then. What’s your problem?

 

 

Summary

Part 3, takes as a point of departure the idea of “authentic range” as established at the bottom of part 2. Here is a 411-word summary of part 3, from that point:

It is important to understand that Jewish academics take, abuse and pervert otherwise good, functional, socially organizing ideas:

In this part, 3, I focus on the abuse of the concept of marginals and how the correct application of it and hermeneutic means to foster marginal participation is necessary not only to establish the authentic boarders of our system of people but also toward its maintenance.

That is particularly important as we are an open system, therefore subject to corruption and dissolution. White males, naively and disingenuously brought to bear against other groups in universal maturity, have their optimal rate, its normal, protracted, authentic unfolding and nature seized upon opportunistically by non-Europeans.

As our system is open and not merely self corrective, is subject to additional changes as we are reflexive, adaptive creatures, its management requires the use of hermeneutic method - its positive use is made possible by the very open endedness but also internal relation of the system; that to designate and reconstruct the pattern by establishing and maintaining rules through the method’s affordance of socially established as opposed to scientistic (inauthentic) rules.

Given our open system and availing ourselves of its opportunities, I discuss: how incentives and disincentives for participation are necessary and may be established through these rules; how rites of European manhood ought to be revised to suit our authentic nature under the circumstances; how our moral order ought to provide for a sacralization of routine but also of sex, in order to act as a homeostatic corrective to hyper competitive models of the west; how symbiosis might be achieved within our group and between out-groups.

Please beware that I am still correcting the style, refining details, that the ordering might deviate a little as well from this summary. This may represent a revisable draft even of this summary. However, this is the basic form and content. Also beware that I take a reader though a sometimes meandering and digressing tale of the benefits of adopting the proposed suggestions and the consequences of not doing so. Finally, at times I may torture the reader with bad English sentences and paragraphs, particularly as I make my way through these ideas in the first place. However, I will be working to make the English style less painful to the reader; along with installing more organizational cues in the essay. That will be my next chore – be warned that organizational cues/rubrics may not be done to the reader’s satisfaction yet.

 

Key word:
Hermeneutics is a response to the failure of the Vienna school to create a positivist language and other failed Cartesian efforts as revealed particularly by Gödel and Heisenberg. Hermeneutics is a method opting instead for a socially engaged, ongoing process of applying broader historical and temporal orientation and then closer “readings” of data as need be. There is a recognized connection between knower and known.

With hermeneutics epistemology is subsumed into praxis (into practical, interactive, social concern)

Concern is a better term to use than utility. We would not want people to think that it would be a good idea to use up say, the national parks and rain forests, etc. That is, non-use has its practicality - that is a large and important difference from Dewey’s instrumentalist emphasis.

Epistemology taken into praxis, into social concern then, is not mere Deweyan instrumentalism.

It respects the ecological flexibility of unused potentiality for change.

 

 

 

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I coined the term Pervasive Ecology and hypothesized that it provides a context of the broadest utility that one may take in White advocacy because it may be universalized but not foundationalized.

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