Greg Johnson Traces The Most Important Intellectual Roots & References Of The Alternative Right In background preparation for a piece that Kumiko has coming up, which will set-out some hidden content and meta-frames of The Alternate Right in its history and current relation to President Elect Trump’s agenda, I decided that it would be helpful to provide a straight forward background of the Alt-Right - as detailed by one as capable as anybody of articulating its history and hoped-for future from an insider’s perspective - Greg Johnson. He was asked by French Marxist, Laura Raim, to trace the most important intellectual roots and references of the Alternative Right:
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Posted by Breitbart Exec Brings AltRight Ties To White House on Mon, 21 Nov 2016 01:20 | #
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Posted by We're not going away. We want White ethnostate on Mon, 21 Nov 2016 04:09 | #
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Posted by Pre-NPI party protested by anti-fa on Mon, 21 Nov 2016 06:29 | # Millennial Woes interviews Matt Tate, Richard Spencer and Nathan Damico about it: Pre-NPI conference protested by anti-fa ...outside Trump International Hotel afterward. 5
Posted by Guessedworker on Tue, 22 Nov 2016 11:36 | # A few brief excerpts from Spencer’s closing speech: https://www.youtube.com/watch?v=1o6-bi3jlxk ... which, unsurprisingly, has provoked much revulsion at the BBC and the Guardian. Not least because some of the audience can hardly stop the Strangelove right-hand from activating. Germans, I suppose, wanting nothing more than validation of the Third Reich. 6
Posted by DanielS on Tue, 22 Nov 2016 11:41 | # Kumiko and I have looked at the whole speech (the transcript is on Radix). We’ve dissected that disaster along with its connections… I wish that she wasn’t such a perfectionist, such that her next post could not be up already. Hopefully she’ll have her next article ready by tomorrow. . 7
Posted by Overman or Overfed? on Tue, 22 Nov 2016 12:54 | # Alt lite or Alt heavy? Overman of the Right/Alt-Right ... Yes, cactus fruit is edible, but you don’t need it. 8
Posted by NPI Conference on Tue, 22 Nov 2016 14:58 | # NPI Conference Washington D.C. 19 November 2016. 9
Posted by Regnery on Tue, 22 Nov 2016 18:32 | #
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Posted by Nowicki, "Spencer doesn't define the Alt-Right" on Wed, 23 Nov 2016 06:11 | # Alternative Right’s Andy Nowicki, “Richard Spencer does not define the Alternative Right.” 11
Posted by arcu ballist on Wed, 23 Nov 2016 06:18 | # So, the Jews like being (((Alternative))), too. Right? The serpents are IN. All these up-standing ‘intellectual’ movers and shakers are gonna get bit. These (((snakes))) might be on the ground, but they do have backbones. And on vdare, John Derbyshire says he’s pro Jew. These ‘olds’ have been at this game for too long and it will see them out. What else can they do? Light a menorah in front of a Star of D? 12
Posted by First article using term Alternative Right on Sat, 10 Dec 2016 15:22 | # This was apparently the first article to use the Alternative Right term. Spencer was editor of Taki’s at the time.
The problem for that is the inherent instability of the right. 13
Posted by Guessedworker on Sat, 10 Dec 2016 17:17 | # What inherent instability? Conservatism, as an inchoate understanding that stability is the optimum condition for the development of freedom, is or seeks to be manifestly the opposite of what you claim. I can’t help but think that you don’t possess a nuanced understanding of that which you seek to pidgeon-hole. “The right” ... a most general term ... is not “individualism”, if that is your thesis. Certainly, one can and should make a vigorous case to the effect that liberalism, as a particular Weltanschauung and as the fundamental thought-system of the Western world, contains within it the seeds of much philosophical error - attempts to correct which have, for example, included the 19th century development of Romantic Nationalism and the 20th Century development of Fascism. But alongside these reactionary ideologies has existed an ancient, gentle, stubborn, conservative resistance to the relentless breaking of new bounds which characterises the liberal journey. Of course, it has been a failing resistance, historically; but not so through any instability inherent to its character. Personally, I have concluded that it is too partial and incomplete in its ontology. But that is only to be expected, given that it is, by its very resistance to liberalism ... trading in liberalism’s terms ... pulled within and incorporated by same (and forced between the sheets with definite aspects of liberalism like libertarianism and the other isms of the right), and that therefore it comprises a part, or a part of a part, of liberalism’s axial system. It survives in this alien environment - alien also because that environment is characterised by intellectual fervour - as something inchoate, as I have said, and non-philosophical, and ultimately impotent to effect change. But conservatism cannot be accused of inherent instability. To prosecute that argument requires, I would say, a more nuanced understanding of the connection - possibly an unstable connection - between it and its more liberalistic bedfellows. 14
Posted by Captainchaos on Sat, 10 Dec 2016 17:41 | # Even John Stewart Mill understood that his preferred liberal society could only work amidst the high social capital of an ethnically homogenous nation. This is how far we shall go, and no further. It was the Jew that took us further. 15
Posted by DanielS on Sat, 10 Dec 2016 18:39 | #
GW, you make things difficult for me because it is obvious that you have never read anything that I have written nor bothered to try to understand it. I would have to refer you to dozens of articles now in which I have answered these questions. I will answer again.
I have explained this dozens of times. The right gravitates toward “objectivity” to prove its claims, overly so ...as opposed to the relativity of social agreement (which is not separate from facts, before you go there). This quest for objectivity beyond relative social criteria, interests, tends to rationally blind practitioners from their subjective and relative group interests and to have the reflexive effect of disrupting the social criteria itself, through its constant skepticism and arbitrary demand for empirical verification and proof anew, never taking for granted social norms, it disrupts the rule structures - I love reintroducing that concept because it is such a good concept and it is utterly wrong of you to have dismissed it as academic posing - dismissed it unnecessarily at that.
I am not arguing against conservatism: that is a straw man, but it seems what you prefer rather than to understand what I say.
You want to believe that because you whole concept is “debunk the Marxist academic” ..you want so much to believe that to satisfy your autobiography as such that you don’t care that I don’t fit into your pidgeon-holing me there, you don’t bother to read what I say and all the good and useful ideas that have passed through my articles - perhaps worst of all, that it can be in harmony with your half assed ontology project and do it some good.
I didn’t say it was. More evidence that you have read nothing of what I’ve said. Individualism is only one of a cluster of things that gather into a rightward, anti-social trajectory.
It is not. Though a left nationalist perspective is oriented (though not fixed) in a perspective on the social group, with an eye toward accountability, particularly with regard to those who can do most harm and unnecessary injustice.
Yes, and I point to several other causes; it saddens me that you haven’t read my articles. But if you did, would you try to develop any thoughts, or just try to destroy them where you did not present straw men?
Again, you are inserting “conservatism” there, as if I was saying “conservatism” was inherently unstable. I have NOWHERE said that. I said the right was inherently unstable, a particular reason why is because it perpetuates liberalism. The right perpetutes liberalism by means of “objectivity” unbounded by prejudice while the left stabilizes by bounded social relativity and accountability thereof.
Here we agree.
Kind of yes, but it’s more because it is not processual and social enough.
I have not said that conservatism is inherent unstable - I have said that the right is inherently unstable.
Here is a point where you misunderstand me and where you might begin to understand how it is that I am not at odds with your aims: We agree that England’s class system, the Aristoracy lording over the rest as a closed system, is improper. In that context, what is “liberal” is to open up the boundaries of the Aristocacy so that Englishmen of merit can rise to the top and so that people of Aristocratic inheritance can return to the land and process on the other side, as the might, at times should - Englanders should become a more organic whole and more systemically homeostatic; or return to that, where it has been, or remains the case. That is to say, liberal mindedness to people within the group is a good thing in that it would not sustain absolute imperviousness to its own people and would be a form of freedom and compassion to others within the group, perhaps marginalized, perhaps making sacrifices, etc. But, as I’ve written on many occasions, the YKW have abused this concept of marginals, quirky individuals and subgroups, which should apply to people within the nation and have instead called “marginal” those from without or antagonistic to the group Here is where “The Left” has been mis-associated with liberalism - i.e., a liberalism beyond the nation, the people. And in truth, it is not Left Nationalism, it is liberalism. Once the Aristocratic boundary is sufficiently permeable such that all of England, the nation, is one and the same as the class, then compassion for those English people who are temporarily marginalized or whose contributions are temporarily hidden (perhaps because they are a genius at work on some protracted equation), their incentive to contribute to the maintenance of the boundaries / rule structure makes more sense - because there is more shared stake and empathy in an accountable criteria as it is stabilized though generations if not aeons, and it is rewarded by their share in the social capital which they helped to reconstruct. Recognition of their social indebtedness and the social accountability to rule structures as such provides the stability of the nation - not the objective quests of the right, which tend to say, “that’s the way it is according to natural law and physical fact” - accountability is minimized - that is one of the primary sources of its instability - it is an epistemological blunder to ardently aspire to do pure theoria in place of praxis. Necessary though objectivity is for a time, resting a nation’s interest on it alone, will be inherently unstable to the social group and its relative interests - which are destabilized as they are persistently pitted against universally objective standards. I wrote about universal maturity - as a pernicious criteria. If we had a better quality of commentariat, that would have been developed more as in issue. “Like Hegel before him, Heidegger rejected the Kantian notion of autonomy, pointing out that humans were social and historical beings, as well as Kant’s notion of a constituting consciousness.” 16
Posted by Guessedworker on Sat, 10 Dec 2016 21:34 | #
Conservatism is an instinctual politics. Instinct, of course, requires reasoned explications, and accordingly, I wrote that conservatism “by its very resistance to liberalism” trades in liberalism’s terms. This is a signal cause of its failure to halt liberalism’s journey.
Conservatives of all stripes, ie, ideologically mixed to a greater or lesser extent with other “right-wing” ideologies (economism, neoliberalism, libertarianism, for example) constitute the greater part of “the right”. If you are going to make a blanket condemnation of the rightward pole of the principal liberal axis, you are bound to do so also of conservatism. You can’t be both selective and consistent. Either conservatism is what you say the right is, or it isn’t, in which case you must develop a more nuanced critique. What’s the problem with that? It’s very clear.
Conservatives and nationalists alike are heedless of sociology, and don’t give a damn about sociological criticism. Their politics are instinctual. Conservatives find their cause just in a doughty self-reliance couched in the unchanging national character - and not at all unmindful of or hostile to the wider kind, or incapable of shared suffering in the defence of the life and freedom of that kind; although that defence can and does segue into civic or constitutional forms. Still more vitally, nationalism derives its motivations from the blood ... from ethnic genetic interests. The difference is quite enough for liberalism to internalise its conservative antagonist but to push away, and against, its far more deadly nationalist foe. As long as you divorce yourself from our blood, and pursue a notional social model, you will be off-target and speaking of rules instead of interests. You are very stubborn about this, but again it is completely clear.
You keep saying this, and I have bowed very low already. Perhaps lower than was really needed, but then I do not wish to be conflicted with you. I do, though, wish to make you see your thinking through my eyes I read. I find the dense language and convoluted logic in some passages impossible to parse (a characteristic of your production on the page of your own thought - you are a really high class writer in other circumstances; good enough to be a novelist, which is something I do not believe I can claim for myself). Further, I do not know why, as a nationalist, I am being taken away into sociology. It is not a revolutionary medium. Imposing rules does not invigorate the political imagination. I can see that a comparative sociological survey of a prospective European nationalist polity with the existing liberal “fact” would be an interesting and provocative way to critique the latter. But I strongly suspect that that’s as much as sociology can do to bring the whole thing into vision (understand that the nationalist solution has to be there, in the imagination, for a revolutionary phase to commence - nothing really inflammatory and constructive can be got just by an analytic critique of the existent).
Like patriotism, faith, social conservatism, traditionalism, you mean?
But conservatism is the greater part of “the right”, and it is predicated on the struggle for stability, as I noted. Further, liberalism perpetuates, for the greater part, as a journey to a radicalism of the equalitarian left. This isn’t just a Jewish thing. The French revolutionary parliament had no conservatives in it, but it did have, seated on the left, all the ultra-equalitarian radicals. The pattern is there for Jews to exploit philosophically and politically. But it is our pattern. I do wonder whether your sociological focus is a product of an essential capture within that same paradigm. Certainly, there is very little ideological necessity for nationalists to become exercised over the left and right of liberalism. They are what they are, and they are not us and we are not them.
The radical idealist nationalisms have a processual aspect ... process of constant, radical renewal ... but the existential or realist nationalisms have little in that regard once beyond the revolutionary phase. Conservatism as process? Not unless you count a pair of very long heel-marks in the ground as a process. Nationalism has no interest in the social. Its interest in is the blood (or the identity). Conservatism cannot go that far, obviously. But it does have a tender generational understanding and a profound attachment to the fundamentals of man, woman, and family, and of course it is powerfully patriotic. You are right that that is not enough, as has been proven over the centuries of the liberal journey. But that’s why we are nationalists.
British political Conservatism was born in 1485 with the coronation of Henry VII, who realised that the merchant class had to be freed of the burden of the warring barons so that it could enrich itself and the king’s coffers. Enlightened self-interest ... the primary tenet of the creed. Stability as the optimum condition for freedom and prosperity. The second great tenet of the creed. And this is the bit which you may not fully get. From these principles we can see how a new form of personal freedom as well as widening of the interests in society beyond the barony came into the land. The name Conservatism only became attached to this much later, of course. It was Toryism before it was Conservatism, but it was not the politics of aristocracy, quite the contrary. The aristocracy eventually discovered the liberal model of freedom, and so we had the beginnings of the unholy alliance of the “morally superior”, “socially concerned” Whig elites using the underclass as a weapon to attack the power of the urban middle-class. You use the term what is liberal. Let’s replace that with the term what is good. But which is it? Not the one you would expect. Of course, a proper understanding of the word liberal would require a different and more philosophically specific question ... something along the lines of what seeks to unfetter the will , which would have the answer you expect.
Strictly speaking, liberal mindedness is, like Christian mindedness, a highly ideological dedication to this notional salvation of Man as a radically free, self-creating cosmic entity. This is equally true of the left and right of the spectrum. The collective nature of the liberation of the left only approximates to nationalism’s profound this-world coherence of interests. It is not the same in its sense of the wholeness of the people. There arises the question as to whether, say, the early working-class self-help movements in British political life (sorry to always use Britain as the historical go-to) - so, chartism, early trade unionism, cooperatism, mutualism - were liberal in any sense, or had any class analysis to speak of. Further, the great social conscience movements of the new industrial era were middle-class in origin. These were not instances of a “recognition of ... social indebtedness and the social accountability”. These flowed from the love which precedes Christianity’s notional, universal love, and is the love of kin. The care was authentic interest, and from the blood. It had nothing to do with any ghastly, strangling rules (which again breaks the mould of your social analysis and commends a much more nuanced historical and philosophical approach).
You have it 180 degrees the wrong way around! It is you who is trying to construct out of your head a reality which exists in Nature and in our very blood. If you were to tender one of your rules to a perfectly straightforward English working man, you will be on the end of a perfectly straightforward right hook. You cannot order men to do what they will only ever do because of love. I will leave it there for now. 17
Posted by DanielS on Sun, 11 Dec 2016 00:15 | #
And caring about one’s social group is instinctual.
And I can agree with that. There’s more to it than that, but ok. I am not arguing against conservatism: that is a straw man, but it seems what you prefer rather than to understand what I say.
No, I didn’t say that conservatism was the same as “right wing” ideology.
No, because I am not using the same axis that the Jews have given you to consume.
I am consistent. Perfectly. Just because you can’t be bothered to trouble your ego by reading what I say, doesn’t make it not true.
I have developed a more nuanced critique, you did not bother to read. This quest for objectivity beyond relative social criteria ...
I don’t believe all of them are that stupid - if nothing else than to believe that there is “no sociology that can serve nationalist interests” That is fucking retarded. But anyway, Jewish sociology your pet peev, I am not a sociologist, Jewish or otherwise. I do recommend that you stop listening to the folks that you’ve been listening to on the matter, they don’t know what the fuck they are talking about.
I have no problem for a close reading for what will tend to be an instinctual basis for politics. I recognize that is not enough.
Self reliance is a petty liberal thing, not that I have a problem of your being into that, so long as the borders are tight (conservative).
Well, one would hope that it would be changing only most judiciously. Unchanging is distinctly non-human.
Fine.
Fine.
Well, it is primarily the Jews and their Abrahamic religions, and reactionaries thereof, seeking anchoring in objectivism, that will try to exploit liberalism and crucially, to pander to females (their proclivity to incite genetic competition and so on).
The blood is a social model.
There is no conflict between “rules and interests” except in your puerile quest for an academic foil to show off against. The problem is that you lose. It is not my objective to humiliate you, but your arguments suck, they are based in emotion, as sheer wish to “debuk the lefty academic”
No, you are stubborn about it. That’s a projection.
I know how you think and I have registered where you have made good points. You have not read my articles. I can’t make you do it, and at this point don’t even care to - I only ask that please, don’t act like you know what you are talking about when you criticize my efforts, because you don’t. The sad thing is, you do this so automatically, every time, and usually attack the really good ideas, I guess because you are jealous. I mean I made one short sentence and you started attacking, because you just can’t live without a “left” foil as an enemy.
Then you need some coaching though, some questions and answers.
Just because Bowery, in his singular dedication to harder sciences would make such a claim doesn’t make it true. Of course sociology can be revolutionary - sooner than the ontology project is likely to be. But why do you have me defending sociology anyway? Because Uh the Jew, Daniel A, Tanstaafl (and his Jew wife), Carolyn Yeager, Bowery and his pairwise duels can’t handle the fact that they are committing an epistomological blunder?
Who said anything about imposing rules? Do you know a sad thing about what you are doing, GW, is that people, unqualified people and antagonistic people are going to swoop in here and make hay with what we should be taking off with - instead I am having to defend myself. If you only knew how surprising this is to me, because I can see how there is no necessary conflict with what you want.
Well, I scarcely even know what the fuck you mean by sociology as this thing that’s not suppose to be able to assimilate nationalist projects but your interpretation of the discipline makes no sense to me what so ever - because it absolutely can correspond with national interests; and Jews would absolutely NOT want White nationalsts to be adept in this discipline. I am convinced that is what is happening to you. They want very badly to turn you and your likes off to it, so much that you are arguing against a sociologist that is not here - because I am not one. Individualism is only one of a cluster of things that gather into a rightward, anti-social trajectory
I don’t see patriotism holding firm in a patriotic position. Faith in purity - as a prelude to objecivism. They don’t know how social conservatism comes about, or not well enough. Tradition, well…could be the tradition of liberalism or conserving liberalism ...such has been the case. With Christianity, for example. I said the right was inherently unstable, a particular reason why is because it perpetuates liberalism.
Not really. It may be its wish, but because it reacts, e.g. into strained objectivism, it reflexively effects liberalism.
It may struggle, but left has the comfortable social group perspective - taken for granted - that conforms perfectly with the perspective of he relaxed point of view taken for granted in the nationalist psychology of your ontology project.
Its a perfidy that the Jews have exploited. It is so ridiculously quantitative. There is nothing about left nationalism that has to seek “equality” as an ideal. That’s ridiculous.
I see we are finally coming together a bit in our understanding. It is our pattern, but the idea of “equality” was at our Cartesian worst. Note, that I like to always present two poles (unlike Tansaafl, the great epistemologist NOT): Jewish antagonism and our proclivity objectivism as two key problems to our racial strife. The category of quantity (as in equality/non eqaulity) makes comparison - false comparison - all too easy. Reaction to it, to say you are against equality, can only have the Jews laughing for how you are turning off you own rank and file.
It is not. And one of my main reasons for looking after sociology, i.e. the group unit of analysis, is because, it is so stupidly disparaged by the right. I am actually very very interested in DNA and origins of our people and our various strains. I’d like to talk about that more.
The left, left nationalism, is not liberal.
White Left Nationalism is absolutely the proper organizing framework for ethno-nationailism against our enemies. Kind of yes, but it’s more because it is not processual and social enough
No, because our group, its system, is on a very wide of contingencies, it takes a lot and a lot of imagination to maintain that, to advance that - we stand on the shoulders of giants.
Bullshit. Totally wrong.
That too, they are aligned interests.
There is no need for your thing about sociology. You have gotten and taken bad advice. We agree that England’s class system, the Aristocracy lording over the rest as a closed system, is improper. In that context, what is “liberal” is to open up the boundaries of the Aristocracy so that Englishmen of merit can rise to the top and so that people of Aristocratic inheritance can return to the land and process on the other side, as the might, at times should - Englanders should become a more organic whole and more systemically homeostatic; or return to that, where it has been, or remains the case.
Well, that is a kind of liberalism within conservative interests of the nation, which is fine with me and in no necessary conflict with what I propose.
It is not my place to study English history but that works just fine with what I’ve been saying.
Again.
Ok, but it doesn’t really matter whether it is the Aristocracy or some other group within the group of England that was discriminating and then became liberalised up to the point of national interests - my point remains.
Because these “elites” tend to get ideas like that is why I maintain a left perspective, on the whole group interests because these sorts are in a position and easily of a mindset to screw the rest.
It is good to be fairly liberal with people withing your group.
That doesn’t have to be the answer of liberalism and I believe it is too specific. It suffers exactly because you lack the group unit of analysis. You see, one can make liberal motions and cause curious looks withing the group - lets say they start practicing Buddhism, but still marry an English woman. Lets say a conservative man starts going crazy because a spate of English youth start miscegenating. He might really want to believe that the problem is the unfettered will, he’s got to control these people, and let them know that they have no choice. But they do have a choice, it’s a bad choice, and there should be social rules which take into account the wisdom of the ancient English people, saying that you might have a modicum of agency to to do that, but it is not our responsibility to suffer the consequences -on the contrary. Those are the rules, they are sacred, they correspond with what is organic and sacred in the health of our beautiful and beloved English people, land and ways. That is to say, liberal mindedness to people within the group is a good thing in that it would not sustain absolute imperviousness to its own people and would be a form of freedom and compassion to others within the group, perhaps marginalized, perhaps making sacrifices, etc. But, as I’ve written on many occasions, the YKW have abused this concept of marginals, quirky individuals and subgroups, which should apply to people within the nation and have instead called “marginal” those from without or antagonistic to the group
Well said, that’s GW at his best.
Not the way I am using it and not the way it should be used against those who are being used by Jews.
There is a difference between “collective” and “social” “collective” is Bowery’s bogey man and I am not guilty of this sin.
That’s fine ...but why not use the example of the Lancashire Cotton famine?
Liberal against classes discriminatory of them within England, but not liberal in an English sense - in a sense of English systemic interest.
Fine. I am not only about a working class, I am about the national class.
Well, that’s wonderful and where that works out I’m all for it. I always enjoy your description of emergent reality. I’ve never seen anything quite like it. It’s very good, even though incomplete.
This thing you have about rules now is just jealousy. You should be beyond that, really. I’m not letting fat assed Millennial Woes take over these issues, sorry.
It’s far more nuanced than you realize and are apparently prepared to allow for. But it will happen - here. it is an epistemological blunder to ardently aspire to do pure theoria in place of praxis
No I don’t. You and a few other people are committing an epistemological blunder - a bad one.
Absolutely not true. I neither create these things nor deny their reality
Not true. Because they would fit perfectly with what he recognizes as common sense - unless he’s been bainwashed by liberalism - which can happen with the working people.
I am not ordering anybody to do anything.
Maybe you will begin to realize that I am not against you..you will get over this thing of requiring a foil ..an academic foil, whose words must be “bad” and against you and must be undone. 18
Posted by Guessedworker on Sun, 11 Dec 2016 02:21 | #
No it isn’t. People don’t care about social groups. They don’t fight and die for the rugby club or the primary school parents association, or for the middle-class. People fight and die for kin, for homeland, for faith, and for the proxy of freedom.
My clear understanding is that the nationalist acting from his ethnic genetic interests and the liberal individual affecting to break the bounds do not, and cannot, live in the same philosophical house; but the conservative, by his habitually failing, reactionary nature, finds himself ineluctably pulled into the liberal system. I am wondering whether your understanding is that all these political entities occupy and contest a single space. That would explain quite a bit.
There is no social except what is confected in the mind. In that respect, it has the self-same existential weight as a business, say, to which all the employees devote their working hours. It buys their labour and sells their product. It has fixed assets, and it can be bought and sold itself. But it does not exist outside of the head. Its identity is notional and therefore too plastic to be knowable. The blood in your veins, however, has an existential force and solidity. It is not plastic. It is not confected. It expresses something foundational, vital, and real.
How do you know if you have only ever thought from a rules-based sociological analysis? If you don’t actually know what it feels like to effect the instinctual ... if everything has to be processed through some sociologically derived rule book, how on earth can you speak of instinct with any certainty at all?
Of course I have. I do my best to understand you, which isn’t easy because of the density and jargon. There is another issue, which is that, personally, I am addicted to light ... to the vivifying ... the philosophical and psychological things which energise me, and which burn themselves into my brain, and force me to create, which is the really addictive, exciting part. For me, this stuff has to have a certain taste, something to do with life and its attendants truth. It’s intellectual cocaine. So, of course, other stuff tends to have a darkened, leaden quality for me - not that that’s necessarily true of it, but the brilliance of the other just renders it thus as an habitual fact of the intellectual landscape. Not anybody’s fault, certainly not yours. It’s just the way I happen to operate, and may explain more than the model of an auto-didact’s “anger at academia” which you keep throwing in my face, and which I do not recognise.
Rules would be tautological in an actively existentialist lived-life. As I said to you some weeks ago, even morality, as a set of informally established dictates, falls away in the turn to self. That does not, of course, imply a regnant immorality. It implies a more direct steer from the biology. In other words in this new context, morality, as a fitness gain already applicable to a self-estranged being, is a side-track ... a second-best way of knowing what vivifies.
There isn’t one, is there? At best, “class” is a redundant term, at worst, misleading. The division I see is not economic or social but psychological, and is measured in degrees of estrangement and alienation.
Well, there’s hardly anybody who the English working man hasn’t taken a swing at at some time or other. I think the Portuguese have had a good run. Not sure about you Poles. You’re not too popular around East Anglia at the moment.
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Posted by DanielS on Sun, 11 Dec 2016 05:28 | #
Yes it is. Just because Margaret Thatcher, or Uh said something doesn’t make it true. A baby can distinguish between it’s social group and another.
Yes they do.
If where you are going with this is “the nation” then yes, that is a social group as well.
Kin is a social group as well. Homeland, faith and logics of freedom are means of organizing social groups. No, because I am not using the same axis that the Jews have given you to consume.
I basically agree with that.
This is probably what is happening to you.
I’ve explained what I think many times now.
You’ve got to get this Thatcherite/ Austrian school bullshit out of your mind. It is poison.
It is a unit of analysis as valid as any to begin iwth and more valid than the psychological unit of analysis given the attack that we are under - we are under attack as a group - a group of people - a race is a social entity - it is a biologigial unit also, but there is nothing “confected” about treating it as a social group.
Your assigning these these things to it doesn’t make it true for all social groups. It isn’t.
If you think that then you are a beginner, stuck in the ultimate Cartesian nonsense.
It is one unit of analysis, not everything is knowable by its means but many things are.
It is internally related and follows the same logics of meaning and action as others in that blood type (social grouping). There is no conflict between “rules and interests”
I have thought through it enough - you have not - a rule is a logic of meaning and action and so it an interest. Can you understand?
Who said it was “derived” through some sociologically derived rule book? I wouldn’t say that: Instinct shares in and is internally related with social rules. You have not read my articles ...
I think its made hardest by your contentiousness. I said one sentence here - its a good point (the right is inherently unstable) - and as usual if I make a good point, the first thing you do is attack and say it is not true and then you go into a series of straw men.
Me too.
Margaret Thatcher is a tainted batch and the game of radical skepticism that it has you are endlessly playing is counter productive.
Pay attention to what you like. But if you misrepresent what I say or dismiss it where I know that it is important I must defend it. Though I must add, that it is a shame, because there has been much of utility and we should have been elaborating on it along time ago. But as I said, I/We will carry on despite your contentiousness.
Well, maybe: but it might help if you could somehow come to the realization that these ideas, at least as I render them, are not in conflict with what you want to do ultimately.
Some would be, some wouldn’t.
Well, you used the drug analogy. The “second best” way of vivification may be the more normal for the most part - adaptive life is not going to be constant orgasms and breathtaking revelations.
Yes there is. A nation of people is a classification of those people.
No, because it invokes the idea of unionization, exclusion, inclusion and responsibility,
Well, that’s ok but it is not the only or the best unit of analysis when taking on our racial opponents. I would not say to you that it - the psychological perspective, should not be explored, but I would expect you to not try to tell me to look at other units of analysis - unfortunately, that has been the case. I wish that you would understand that they can these units of analysis can complement each other
I am half Polish, identifying primarily with the genus of Europeans and trying to help coordinate (not mix) our nationalisms. I haven’t been following the Poles in East Anglia. Poles, as with any group, have their are good and bad - and you are likely to get some of the bad ones over there. I am sorry for that, but I never agreed with The EU. Even the better ones should not be there in vast numbers. Those that are there should be accountable to facilitate the ongoingness of English quantity and qualities. There should be rule structures , such as the DNA nation (which would include numbers of Visas; marriage licenses, property deeds, right of membership, entry, matriculation etc), to manage the English population and protect its genetics. That should also help facilitate, coordinate the protection of its land for English posterity. 20
Posted by Guessedworker on Sun, 11 Dec 2016 12:15 | #
So sexual reproduction is not instinctual, but is a learned behaviour, like .... oh, line dancing? But wait ... dancing is a proxy for intercourse, exactly like a woman’s reddened lips and made-up cheeks and eyes represent her sexual excitation. Beneath the social construction beats the sociobiological fact. Mores mimic Nature. But you are trying, in your own inimitably stubborn, singularly determined way, to order these about-face, Zeit before Sein in Heidegger’s terms of reference, personality before identity in mine. I have held my baby in my arms, and the babies of friends; and I can tell you the first time one does the former is entirely unique and a life-changing revelation. My daughter was not consulted but I expect she felt much the same.
If you mean that “the nation” is that knowable thing kind, then it is not a confected social category. Our blood is not a mental form derived from Time and Place. It is a physical reality derived from Nature’s sole imperative to transmit information for fitness in the teeth of Time and Entropy.
Kin is the unique human bond. Nationalism is the politics of that bond. Sociology does not master that bond, for learned behaviour does not connect with it. It wasn’t only Jewish academics in sociology departments who, in the period from 1975 to 1999, sought to decapitate the science of sociobiology. Sociology itself, as an intellectual discipline, cannot accommodate the principle of emergent human characteristics and connections. In a sense, the rule-setting runs too much the other way for the sociologists. The too too solid, too too human dictate of the genes steps on their freedom to aver, and leaves them making accommodations where they are want to order the field. You are not allowing for the flow of the existential current in the opposite direction to that which derives from Time and Place. As I have said before, it leads you into a category error so serious you deny Nature itself and put the nationalism for which you would gladly contend into a fruit-bowl along with everything else. That is the effect of it. As thinking men at the end of our race’s life, we endeavour to wholly, profoundly change the philosophical-political system ... to reverse the historical current ... to reveal the natural being of our kind and to open all avenues before it. So fundamental is this change, we cannot be too radical in our attention to it. We are obliged to be radical, and I invite you to look again at your attachment to your sociological prescription and ask yourself whether it really constitutes a vision of the scale and verity to startle and inspire and move millions. Because that is what we must aim at. Even if we personally can do no more than gesture in the general direction of something grand and life-giving, that is our duty. 21
Posted by DanielS on Sun, 11 Dec 2016 16:26 | #
How does that question follow?
Here we go with the elemental misunderstanding of social construcionism, that I have to correct time and again….
No GW, you are the intransigently stubborn one.
I did not put nurture before nature, but you keep trying to put words into my mouth, very disingenuously.
That was my point exactly - in citing studies that babies can recognize racial differences (and paternal differences, I’m sure, as well). If where you are going with this is “the nation” then yes, that is a social group as well.
Just because you say that looking upon that nation as social is “confected” doesn’t make it so.
Nature has no imperative to transmit our kind - it allows for fitness to survive (sometimes) if it can survive accident as well as selection. And there is no absolute natural imperative for our race to Not see other races as more fit and therefore select them - obviously and unfortunately (as our enemies prey upon and pander to this possibility). Kin is a social group as well. Homeland, faith and logics of freedom are means of organizing social groups.
First of all, as I am forced to repeat, for you and Uh, sociology is not my only unit of analysis - unlike you, I am not locked into one unit of analysis. That is the advantage of hermeneutics. But secondly, your understanding of sociology is lame anyway, as if there could not be people paying attention to the group unit of analysis who take the more naturalistically deterministic position that you seem to prefer.
No, I suppose not.
I believe that it can, but even if it could not (and I don’t see why not) then hermeneutics certainly can make its rounds, often as need be, to the emergent.
This is where you are completely dishonest in trying to lock in and misreprresent what I say - trying to say that I set all the rules*; that there is no interpretive/descriptive aspect. * I advise some things - like a voluntary groups for those who want to abide monogamy more seriously than others (if you say that is being tyrannically prescriptive then you are the one who is tyrannically backwards).
The problem is that you (and Bowery) and also some right wingers never want to admit of a good idea coming from me - that’s all, really. It’s a shame, but the ideas will persist long after you are gone, because they are true, good and valuable as they conform to and serve the interests of our nature.
So you try to say, but its not true. Hermeneticists absolutely allow for the two way flows of co-evolution. Those stuck in scientism do not - not willingly.
No it doesn’t. It forces you to project a category error (your epistemological blunder) onto my statements - you have to render straw men in order to disagree with them and still be “correct.”
Full and compelling nationalism is involved with many other issues. I would not call it a fruit bowl and would not recommend that no analytic distinctions be made. Fruits and nuts are for Los Angeles.
Yes, and that is not only done by the ontological end, contrary to what you and Bowery claim, but also with imagination through units of analysis and perception of rule structures afforded in hermeneutics.
Your radical skepticism is too much. You are a wailing modernist.
I do not make socioliological prescriptions. That is your life script speaking. What I said in the essay, “why people who argue against the left and post modernity are badly mistaken”, is even more true than I had thought when I wrote it - and sadly necessary. The puerile contentiousness of what you perceive as “academic hubris”, a contentiousness that appeals to those who egg you on, with their reactionary right wing positions and with a scientistic bent, like Bowery, is something that you find it hard, probably impossible to get over - as you said, the spiteful thrill of trying to destroy important ideas is like cocaine to you - and it is perhaps as bad a habit.
Yes, but your obstruction doesn’t help. Nevertheless, it will break through your obstruction - obstruction driven by jealous misguidance from right wingers and Jews, whatever the misadvising cause of your motive.
Ok, we will keep doing our duty. 22
Posted by Guessedworker on Sun, 11 Dec 2016 18:43 | #
It says you have not grasped the reality of the two worlds in play here. You presume for a “social” singularity - and, although you do not intend it so, your sociology stands in the same world with the amorphous gentile and all the rest of the unnatural things in our life. You have grouped them together by default, because you have not intellectualised from the nature and identity of our people. Why Sein and why Zeit ... why the two, separate and distinct in the same title? To what do they refer in the existent Man? Towards what do they turn? You will not think through those questions. I know that. But it is not in my interest to push you harder. 23
Posted by DanielS on Sun, 11 Dec 2016 19:23 | #
Bullshit.
I do not. Hermeneutics is a back and forth process.
Bullshit.
Not true. There is no choice but to “intellectualize” from a natural position of identity.
No, you will not think through the issues that confront us as humans, but I know that yours and Bowery’s ego’s can’t handle it. Your scientism is more like a security blanket than a crutch even. Sorry, but you lose: “Like Hegel before him, Heidegger rejected the Kantian notion of autonomy, pointing out that humans were social and historical beings, as well as Kant’s notion of a constituting consciousness.” 24
Posted by Guessedworker on Sun, 11 Dec 2016 21:45 | #
By quoting that you demonstrate that you model Man in singular terms. You think mention of the word “social” favours you. No. Man is mechanism and is, therefore, absent. Man is conscious and is, therefore, present. Man is both. Man is binary. Man is transitive. That is what it says. It does not say that ethnicity and identity are ordered within the category “social”. It says the opposite and, by extension, and in my terms, the human personality is derived from Time and Place. Now do you understand? You are, in effect, ordering the sociobiology within the social. It’s that bad. To make an identitarian nationalism conceptually sound one has to model the differences in a dynamic way, and to further the philosophy into an ethnic nationalism one has to predicate the whole on an appropriate ontology; and the academic paper I sent you recently by an MR reader, setting out an ontology “of”, is a definite contender for that task. (Strictly speaking, it should be done the other way around, but anyhow ...) Put those two elements together and then it is time to detail the lower-order strategies, such as how to handle the question, which so exercises you, of what is acquired in Man. But that has to be within the lineaments and guides of the founding philosophy. You can’t go off and grab bits of sociology that don’t mesh with the whole. 25
Posted by DanielS on Sun, 11 Dec 2016 22:52 | #
No, I have shown that you model man in insufficient terms - and not in a social sense as well.. Hermeneutic inquiry circles from the more physical and deterministic end that you prefer to broader perspectives - e.g. on our human system. Neither heremeutics nor myself is limited to the sociological perspective (just because Uh might try to tell you otherwise doesn’t make it true).
It doesn’t do anything for me, I do things with it.
The social is one way of looking at it and there is no getting beyond the social concern as long as we are alive and conscious. My goodness, it is almost as bizarre as your assertion that “life doesn’t interact”
I don’t find that a particularly useful notion, but feel free to elaborate where you will. It’s just not very interesting to me.
NO. You don’t understand that I am not ordering sociobiology into the social. You think that because I don’t focus on the sociobiological end that I do not take it into account. I do every time, for example, when I speak of the female inclination to incite genetic competition. GW, I don’t care that you don’t pay attention to what I say, but please stop trying to put out false ideas about what I am saying. I don’t know what it is about you that must have a foil and will resort to constant straw manning in order to have that, but the best I can offer is to defend myself against your false attributions as efficiently as I can and carry on despite your misrepresentation and obstruction.
Which hermeneutics can do perfectly well. Your ignoring and misrperesenting what I say does not make it “not dynamic.”
Just because all details are not there does not mean that broad ontological premises are not sound as topoi. Furthermore, the defense of ethnic nationalism has to be free of your epistemological blunder.
I don’t think so, we can run it, but there is an underlying misdirecting political angle there that comes through as one moves into the article.
The questions that I ask are the deeper ones. They comprehend the scientific questions that engage you and more.
It is your wish that I am grabbing bits of sociology. It is your wish that I am saying nothing of value. It is a shame. It is a bad habit of contentiousness. Most of us we can handle the idea of co-evolution. Most of us can walk and chew gum at the same time. Because we can deal with the fuller social connections and reflexive relations as well does not mean that we are not also concerned with and taking into account the more physical and pre-figurative aspects of our evolution - DNA and so on - and modifying our working hypotheses where necessary. 26
Posted by Guessedworker on Mon, 12 Dec 2016 01:04 | # Daniel, when someone offers substantive commentary, thus: “Man is mechanism and is, therefore, absent. Man is conscious and is, therefore, present. Man is both. Man is binary. Man is transitive.” ... commentary, I might add, upon your flawed appeal to authority ... you must contend in the same currency. You can’t fend off substance with this courageous claim:
You accuse me of not reading you, but in these exchanges there is so little to get to grips with. This, for instance:
What do these words mean? What are their referents? This sentence is like a shapeless sackful of cotton wool. What am I supposed to do with thoughts like that and then - oh glory - the punchline, “You’ve lost”? Lost what? Who is competing? From first to last, I have been attempting to explain that the creative act of cleaving what is in front of us, as dissidents and thinking men, in such a way as to yield philosophical utility ... and ideally to arrive at the truth of everything! ... begins with the segregation of the things of the blood, the given things, from the acquired. That is the first thing we must do, because, obviously, no identitarian focus can be got from an undifferentiated worldview. To put it more pointedly, the authentic is not in the social. That is the problem here. That is what I cannot seem to get you to understand. If you wish to respond again, can I ask you to do so with actual commentary, rather than simple claims to value. Then we might actually get somewhere. 27
Posted by DanielS on Mon, 12 Dec 2016 01:58 | #
Fine. I have never said that man did not combine both elements. And if you want to pursue your personality project such that it helps European individuals to become articulate of their embodied selves and in making adaptive choices, choices which reconstruct their inherited biological system (in the corporeal/ bodily sense) that could be worthwhile. Rather like the “skin is your nation idea” (which is good too) it can help people to carry and advance their race, their people, wherever they are.
That was an accurate claim. You have been arguing right along that I have nothing worth listening to, that I am a “sociologist” and only of a sociological perspective - which is not true - though I maintain that there is nothing wrong with the sociological perspective - on the contrary, it is the most relevant unit of analysis to what we are up against. And in citing the fact that Heidegger does not agree with you, but more so with me, it indicates the limitation of your perspective - an authority? Well, you are the one who acts like his word has to be treated rigorously (as authoritative).
The social is one way of looking at it and there is no getting beyond the social concern as long as we are alive and conscious. Yes. That is a perfectly valid and true statement. You can’t come to grips with that? Furthermore, social classification has been even more at the crux of the matter in my assessment. They are nifty tricks but they are tricks to get racially concerned Whites to identify as right, as unaccountable objectivists, “against equality” against “social justice” and instead of calling their adversaries liberals or Jews, to call them “social justice warriors”...nevertheless, these are tricks that it would be stupid to fall for; and they are meant to take us away from a necessary social perspective. Moreover, with regard to your not reading me, I’m talking about my previous many articles, not something that you might have maneuvered me to say in frustration to put an end to your endless contentiousness. You recently accused me of arguing for “equality” - I have never done that. I have written articles on how “equality/inequality” is a bad dichotomy whether you want to argue for or against it. It is plainly stupid to argue against equality, just as it is stupid to argue against “social justice” or to call liberals that you are arguing against “social justice warriors” - these are tricks that the YKW get right wingers to fall for. You accused me of being against “elites”. I have nowhere argued anything like that - I have argued for accountability. That’s much different.
Use a dictionary and look around.
No it isn’t.
You are competing. Endlessly. And I should not be surprised that you would not be able to accept your defeat. GW, one of the most absurd things that I ever heard was when you asked me if I had “won”? That is, you were asking me if I had “won” with the academics that I encountered at university. As if it was a competition, a competition with people with wrong ideas and nothing more. ..not perhaps a pursuit of ideas and useful means for understanding the world?
As I said, go for it - i.e., your advice about what the individual European personality does when its healthy and making adaptive choices ... just don’t try to tell me that what I am doing is no good, because I will defend it because it deserves defense ..it deserves much much better than the dismissal that you invariably begin with. This is not the first time. This is usual. I say there are good ideas to be garnered from Epicureanism, you say there is “nothing to be gained from Epicurieanism” On and on. I render a carefully considered argument as to why we should identify with the left and rather than read it, you dismiss it straight away. You know what started this whole long argument? One sentence. It insulted your beloved terms “no enemy to the right” and “left as the enemy.” ..by making the true observation that the right is inherently unstable. You contended with a straw man that “conservatism is stable.”
Oh brother, well go ahead.
Yeah, well, that gets you into the bad habit of dismissing important ideas and acting as if a child born on an island will teach itself all it needs to know, acquire language, etc. - it won’t.
Again, some of us can walk and chew gum at the same time, we can sense what is normal and native and what is an affectation and non-adaptive.
To put it pointedly, the authentic absolutely has to take the social into account. Again, the baby does not raise itself on a desert island with all it needs to know, including the ability to speak English, etc. Please stop being ridiculous. 28
Posted by Captainchaos on Mon, 12 Dec 2016 05:12 | # I fail to see how the social is not an expression of the intrinsic. Take for example introversion versus extroversion. If a person is an intrinsic extrovert obviously he will socialize more than if he were intrinsically introverted. So there you go. 29
Posted by Guessedworker on Mon, 12 Dec 2016 09:07 | # CC, There is no “social”. It is our attempt - perhaps inevitable, certainly predictable, given the assumption that sociology should exist - to objectify and clothe the determinative, memetic forces - often very small, quicksilver behavioural things - acting on the human personality from within the generality of personalities themselves. Personality, in this context, is the inauthentic anti-self, and its generality is Heidegger’s “the they”. I don’t doubt that every existentialist and religious ontology has recognised it in one form or another, and cleaves it from what actually belongs to us. We cannot avoid this act of cleaving. Ontology is, by its radical difference from our ordinary ideas about what it means to be human, always a creative act of thinking. It does not come naturally to us. We don’t casually ponder the being of things. It has to be forced, and once begun its progress cannot be halted in some convenient place. The radical nature of human truth drives everything before it. In the process, the comfortable, habitual notionalities that seemed to have existential force before we began, those fall away, now exposed as a somewhat grotesque dance of self-reference ... “the they” boldly advancing their theyness. What happens next would be the beginnings of a truth revolution. 30
Posted by uh on Mon, 12 Dec 2016 11:42 | # “notionalities” “theyness” “truth revolution” I could be reading a first-year text on intersectional feminism. WAKE. UP. 31
Posted by Guessedworker on Mon, 12 Dec 2016 12:15 | # You, my friend, are objecting to word selection? That may not be an adequate response. Let’s see. That comment challenged the customary interpretation in sociology of the social as a realm unto itself. It explained that this interpretation is part of a wider interpretation of Man which is ontologically indiscriminate. Now, do you think that is a relevant observation? Or is any relevance it may have completely voided by the selection of certain words to which you object? 32
Posted by DanielS on Tue, 13 Dec 2016 02:12 | # Not that I am recommending Father Coughlin in particular, but it is interesting to note that his program was called “social justice.” It serves to illustrate (what should be) the obvious fact that social justice is a term that does not necessarily have to serve Jewish and liberal interests. Setting aside for a moment that catholicism can do both in an indirect way, it goes to show how the YKW can take a popular concept and turn it against White interests. And right wing reactionaries accept it.
That is tantamount to the empiricist philosopher John Locke’s claim that social classifications have no empirical reality, they are but fictions of the mind. All we have are our individual perceptions and we should have individual rights to make our way as we might. But patterns (of people) do exist and classification of them, though a tinge arbitrary, are more than valid, they are necessary to coherence, accountability, agency, warrant and human ecology. The stubborn denial of these patterns, of their classification, and the wish that individual rights as a cause rendering these patterns tyrannical or artificial because it is hoped that a pure unconditional result will ensue, is the essence of the liberalism that is killing us - it is a reaction (in our time, to badly organized collectivisims, to reactionary collectivisms, to Jewish organized coalitions - PC - against Whites) but is nevertheless the essence of naivete/disingenuousness that the YKW seize upon, encourage even, in order to weaken our group defense and ultimately destroy us. Race is real, groups are real, the social classification of our people is real.
33
Posted by Guessedworker on Tue, 13 Dec 2016 11:16 | # ... but you are only saying the latter because you are so habituated in, and unquestioning of, the general and academic presumptions of modernity, and so unfamiliar with nationalism and the centrality of the folk. If you do not allow for the change which must develop out of a genuine nationalist philosophy - not a paradigm shift but a full and fundamental, profound revolution, reaching into everything - you are only paying lip service to nationalism and, indeed, to the postmodernity you espouse.
Any parallels between Locke’s or, indeed, Descartes’ ideas about the individual and Mind and my scribblings are incidental. As I have explained before, a nationalist ontology does not lead to liberal presumptions. “Society” is a liberal presumption. It is not in nationalism. It may become so, within the confines of the cohered interests of the folk. But you are nowhere near possession of a concept of that today.
In nationalism that sentence has to be run in reverse. That is really the gist of the point I am labouring to make. You cannot get nationalism out of a liberal dispensation. You cannot gently sashay into another philosophical universe by the thaumaturgies and ministrations of a sociological priesthood. You are not radical enough. 34
Posted by DanielS on Tue, 13 Dec 2016 14:14 | #
This is called a projection. It is you who is habituated in and not questioning of the academic presumptions of modernity. I have been critical of them right along ...critical of the Jewish abuses of these presumptions as well.
I doubt that I am unfamiliar with it - but I am all for it, whatever the case - that’s why midstasein is always central to my argumentation.
I don’t think so. It seems pretty clear that you have a libertarian bias - which would be a bastard child of these characters.
No it isn’t. It’s “non existence”, or “controlling, tyrannical” existence is a liberal presumption. The assertion of the legitimacy of social classification and discrimination on its behalf provides accountability, coherence, agency, warrant and human ecological management - a natural and non-liberal position, a de-liberate position, which will render nationalism as an optimal, human sized, social category - in the non Cartesian time and space of judgement between empirical fact and sheer abstraction.
Although you keep saying (in ignorance, I am sorry to say, but it’s true - you probably don’t have time to know better than to say) that I am merely parroting what I have been told in academia, and that I am doing sociology (and not say, hermeneutics) if you really knew what was gong on there and in other parts of the struggle, you would see that what I am saying is quite different and that I have essential and significant things to say for ethno-nationalists and people who are concerned for their racial survival. The only reason it is not more acknowledged so far is because the YKW and right wing reactionaries have tried to steer people away from what I am saying. But that won’t last. patterns (of people) do exist and classification of them, though a tinge arbitrary, are more than valid, they are necessary to coherence, accountability, agency, warrant and human ecology.
It is your hallucinatory wish that I only begin from a “sociological” starting point and will stand for no empirical correction.
Your radical skepticism is not radical enough. It is not philosphically radical enough at all. It is modernist wailing - the wailing of one who cannot accept that his philosophical underpinnings are obsolete. As with Bowery, you would like to reboot the enlightenment. You are left with scientism and the wish to tear down ideas better than what modernity had to offer. Yes I am radical enough. You are not. You are a dinosaur. But your hulk has performed many services and will perform many services even as it enters the soil - for one thing, thoroughly oiling the grounds of emergentism and providing a proper mindset for (what I would call left - social -) nationalism. Post a comment:
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