Coordination needs both concepts: Universal Comparability/Particular Incommensurablity of Interests Both are necessary for coordination of interests between people, but incommensurabilty is the more important idea - White Post Modern idea - to have people understand now in order to overcome the ravages of modernity’s emphasis as it instigates narcissistic comparison.
Like so many disputes, however, this one occurs as a result of misunderstandings on a taken-for-granted level. That is, I took for granted my understanding that there is a level of comparison which is universal and necessary to coordination, but did not emphasize it; so the taken for granted of others, that “post modernity” admits of no standards of comparison was probably being presumed of my discussion of White post modernity as well. To protect the discreetness of peoples and cultures against the universalizing ravages of modernity - of which anti-racism and the prejudice against prejudice are instrumental - I have drawn attention to the fact that people and cultures may be qualitatively different, evolved for niche functions that are quite adequate within their niche, the “paradigm” that is their human ecology within human and pervasive ecology more broadly. White Post Modernity is drawing on Thomas Khun’s* Structure of Scientific Revolutions to sensitize our people to differences that make a difference because overcoming modernity’s universalizing blender, particularly as it is weaponized against us by YKW, is by far our most urgent need. Particularly when they’ve got Whites reacting to the abuses of “post modernity” by rendering of false, obnoxious and insulting quantifying comparisons, “against equality”, between niches and groups of people, which can unnecessarily generate conflict and disorganization, not only against non-Whites but also among Whites, it’s been important to emphasize the concept of commensurability/ incommensurability: That is, you aren’t especially asking whether a person or group is universally and quantifiably better or worse, but rather whether their rule structures mesh and harmonize in a systemic position or whether they conflict; whether they qualitatively fit somewhere within a group system; and if not in your group system, which group system? (by inference, if they do not fit in any group system, but destroy them all, you begin looking at them as a threat of ecological runaway - potential cataclysm, a universalizing cataclysm that does not respect important differences). However, in the emphasis of this important point to facilitate the advocacy of the difference of our distinction by its best, most broadly acceptable means, I may have not emphasized enough the idea that the concept of White Post Modernity draws a distinction between incommensurability and incomparability. Just because systems are incommensurable does not necessarily mean that you cannot compare them on at least some primitive levels. Comparability and InComrability would be the universal paradigm by which we could discern and compare interests that would be moral concerns legitimate to any people. This is very important because this universal language would allow us to coordinate our differences and our interests in maintaining our human species, i.e., between those people who are not so egregious as to advocate the destruction of our species, our differences. However, when talking about “depth and shallowness”, we must not get caught in modernist linearity of comparability being “the” deepest philosophical concern. Our similarities are a less critical matter at this point whereas the concern of our differences is crucial. Incommensurabilty and commensurability are the differences that make a profound difference among groups and between them on a level of human and pervasive ecology. This is at least as deep a philosophical concern, perhaps deeper, but certainly it is a criteria that we must emphasize now - not just our universal similarities. Comparabilities can be arrived-at fairly easily as a result of the internal relation of our co-evolutions (plural, deliberate). However, the differences may be more difficult to discern (and uphold for the broad system they are a part of being beyond ready purview) and where not difficult to discern, may be stigmatic to articulate and act upon as a result of anti-racism, the weaponization of modernity’s universalizing, objectivist prejudice against prejudice. And to overcome the universalizing narcissism of modernity and the destruction that may result for its blindness or oblivion to important differences between people, its disregard of differences that can result in their destruction, their using similar universalizing disregard of our differences (“deep down we’re all the same”) resulting in our destruction, or blow back against us for our naive/narcissistic oblivion to important differences which will not simply be put asunder, coordination between groups also requires that we promulgate the concept of commensurability/incommensurability, not only comparability/incomparability.
Comments:2
Posted by That which is indubitable on Sun, 16 Jun 2019 11:19 | # The pragmatic philosophical concept of that which is, or should be, indubitable to any reasonable party ranks as one such concept to coordinate the universal and the particular. Some of Aristotle’s observations of the distinguishing characteristics of human nature would function universally as well - that we are biological creatures, evolved for optimal levels of need satisfaction, which has reflexive, corrective effects when lacks or excesses of biological requirements are experienced; that we are mammals and tend to care about relationships as such (+/-). It should also be indubitable that there are differences between species of humans - both to the casual observer and as operationally verifiable through genetics under microscope and as warranably assertable through macroscopic studies of differing behaviors and aptitudes of groups as distinguishing them cross culturally (in comparison thereof) of our human capacity (+/-) for agency, for learning and learning to learn (as sound social constructionist, e.g., will tell you just as soon that there are some people who will never solve a high math problem; or some groups with a smaller percentage of those who can solve a high math problem, as readily as they will acknowledge that as there are groups born with faster twitching muscle fiber and skeletal muscular structure that facilitate capacity for acceleration, speed and jumping). Again, the operative word that obstructs the pragmatics of universal coordination and social construction of how things come to count is the use of the word “mere”, whether explicitly or implicitly to abuse the capacity to distinguish differences and the centralizing of our praxis of human species. 3
Posted by friends on Sun, 16 Jun 2019 12:00 | # Now, while I can be accused of being a bit paranoic, that Bernstein is only, or primarily concerned with how the concept of incommensurability might intersect against Jewish interests (I don’t believe that I am being paranoic in seeing him concerned that it might be), giving Whites the idea for their own group maintenance and ethnocentric homeostasis, Bernstein did cite the capacity of humans to have friends as a means to overcome abuses of incommensurability. Now, in citing this means to universal language of transcendence, Berrnstein is referring to one of Aristotlean observations of human nature as distinguished from animal nature, that humans can have friendships. Again, I frankly don’t trust Bernstein’s motives, but there is a history of European thought involved here that is not to be dismissed summarily and only as Jewish in creation and motivation. One might also find the concept of friends, much as one might find the concept of love, a hindrance and a detriment to systemic homeostasis if it is idealized beyond any practicality. Post a comment:
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Posted by DanielS on Sun, 16 Jun 2019 06:39 | #
Yes, I am aware that Thomas Khun was Jewish.
But just as I do not require a philosophy or philosopher to be perfect across the board in order to find some idea put forth by them to be useful, so it has been the case here.
In truth, at the time I began considering “incommensurabilty” between paradigms (30 years ago), I was not paying attention to whether Khun was Jewish or not, though I did care very much if an idea, in this case, this idea, could be used in defense of European peoples, White men in particular (who are in many ways incommensurate with women - true, and that is a more informative take, in addition to being more tactful than saying “not equal”, “better” or “worse”).
What made me step up the utility of this concept was in fact what I perceived to be a reaction to its intersecting with Jewish interests as expressed by the Jewish philosopher, Richard J. Bernstein, whom I had hosted among others for a conference - along with Pearce, Bateson, et. al.
Bernstein said:
In other words, for Bernstein’s critique, I was sensing concern on his part to overcome intersectionality of the concept, how it may perhaps be used by “racist White people.”
Anyway, the concept of incommensurabilty of rule structures, i.e., things that should not be compared for the risk of yielding only primitive similarities and running rough shod over their emergent qualities and their true niche value, is abstract enough that it can be used in White interests purified of the taint of Jewish deployment and abuse.