Calabritto, where Samnites holed-up after pilfering the Roman legions, the valley below where Spartacus led his uprising of slave forces against Rome.

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Post Modernity, properly defined, serves the purpose of acknowledging and delimiting the negative implications of Modernity. That is why the Post Modern concept was developed - to establish limits on the epoch, the project, the otherwise runaway logics of meaning and action of Modernity.

As such, Post Modernity puts a halt to the impervious linearity of Modernity, which has a propensity to run rough-shod and rupture our biological systems, ways and boundaries; but as Post Modernity prompts the employment of judgment in the hermeneutic turn - with engaged, circular process of inquiry from larger to smaller units of analysis - it can use that judgment to reconstruct traditional European forms and ways; and it can also make use of the positive aspects of Modernity’s logics of meaning and action (also characteristically European), as well.

Modernity having good and bad properties for the reconstruction and growth of a people and Post Modernity as a way of managing its two sides are thus important conceptual tools for us to maintain. Nevertheless, and although Modernity has a good and a bad side, it is the bad side that is especially important for us to maintain sight-of, for its propensities to wreck us in impervious liberalization and unaccountably obliterate our “borders” - the concept of Modernity unchecked in that regard is one of our greatest concerns.

Modernity is a quest and world view stemming from western traditions of objectivity and pursuit of universal, foundational truths. It has been the most determinedly evangelical and far reaching world view that the world has ever known. While continually putting ethnic resources at risk, its pursuit has nevertheless gained consensus by yielding fantastic results of technology, scientific insight and more; translating politically in the unburdening, simplifying belief that freedom, liberalism and universal rights will progress toward foundational truths; casualties and destruction on the way are cast aside as an experimentally necessary hazard.

Given its pervasive influence and its taken for grantedness by people in general, as facticitous, “the way it is”, it is especially important to understand its logics of meaning and action correctly, including how Jewish interests, and others unconcerned for European interests, would play Modernity’s “objectivity” and other properties (e.g., passivity, as in “the suicide” meme) against us.

It is also important thus to understand how Jewish interests in particular, would distort the concept of Post Modernity, to where most people would apprehend its concern to be some sort of obfuscating Marxist ruse, a shallow “dada” movement for varieties of trivial indulgence, if not hyper-relative, polymorphous decadence.

On the contrary, Post Modernity as a project is one which corresponds with the most serious issues of reconstructing our people, literally, and maintaining them.

Moreover, because Post Modernity can view both sides of Modernity, it can allow us to not only foster but to further our people, using its positive side, where we should, without losing our characteristic forms.

The negotiative logics of Post Modernity, properly understood and managed, can allow peoples to manage and reconstruct traditional practices and time immemorial forms while availing themselves of Modernity where its “change”, “progress”, “innovation” etc., is advisable.

However, it is for its enormous power, its propensity for vast and universal reach, its impervious objectivity, its non-accountability, its obliviousness to boundaries and borders, its destruction as opposed to maintenance and reconstruction of our cultures /peoples, that accurate understanding of the pejorative side inherent in the logics of meaning and action of Modernity is most important to maintain a conceptual bead-on.

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by Neil Vodavzny

So, speaking to this sage oriental herbalist (rosemary and thyme too), I-ching happens when you’re doing something else. There’s nothing you can ever do. The spirit road is natural energy, the sun coursing round the sky. It’s a well-known fact that Nietzsche said God is dead, but is it just a case of mistaken identity?

Science which exists in the spatial universe can’t observe something which is happening somewhere else. I’ching is energy but it’s also time (change); time can’t be observed if it’s simply change. All science can do is measure the change, it can’t observe time.

If time is not observable, intangible, it’s then a type of spirit. The old way of thinking about a moral order is found in the aforementioned Paradise Lost. The entire moral foundation of the epic is in the image of Eve plucking an apple from the tree of knowledge in the Garden of Eden with old Adam. Milton then rationalises the arrival of Christ on Earth to atone for sin, and the entire cosmos of heaven, hell, space and chaos is an imaginative construction. The spatial universe is a consequence of the temporal, moral image and action of Adam and Eve.

When Nietzsche said God is dead, he may have meant something along those lines; the old order of belief is dead, welcome to the new order of the conquest of space. In any case, it doesn’t alter the fact that I-ching is very much alive, and must have influenced Nietzsche’s concept beyond good and evil. The joy of dancing and relating in a purely physical way to the universe occurs in Also Sprach Zarathustra, so the primordial strength of a spirit road is very clear in Nietzsche.

There is a dark force to this gay abandon which can appear extremely Dionysic, bloody abandonment to lusts and desires. Nietzsche was the great classicist, so in fact it seems possible to reconcile this with a classical religio-culture.

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Adding (August 4th, 2014) a definition of Peace (at bottom).

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In response to “Flippityfloppity’s” concern regarding definitions

I may have deserved a barb for being a little hypocritically amenable to Anthony’s proposal that Christianity can serve an important constructive function in organizing a guiding and spiritual light for Whites. I was a bit too agreeable perhaps because I like the rest of what he says well enough. Though his including Buddha and Lao Tze into the mix would indicate that he can reach accord with people like me for whom race serves as the organizing spirit and transcendent, religious factor (our legacy being the hereafter). That is probably why I appeared to flip flop a little to accommodate him.

However, introducing Christianity into the mix, with its propensity for a myriad of definitions, including liberal and universal, non-accountability thereof, is problematic.

Regarding definitions, I do not flip flop. But people, including WN, do, especially between definitions of “Left and Liberal.” Basically because they are following an “official” (i.e., convenient to Jews) definition of “the left”, which fluctuates between being liberal and open to all; or specifically open to unions of non-Whites or unions of people with problems; imposed in special admission, inclusion and integration upon Whites under the guise of equality and undoing exploitation.

The chief reason why people might use The Left defined as such is because that definition has gained wide currency as the Jews have largely defined and promulgated the term through academia and the media – that being a confused definition promoted by Jews precisely because it is confusing and because it altercasts us as rightists (who are not necessarily against imposed liberalism, just against “equality” - great, we are accepting the definition of ourselves as elitist pigs, but open to others if they are “better”). The acceptance of this definition and its flip flop between left and liberal is exemplified by the way that the Political Cesspool (among others accepting the definitions, themselves as right, their opponents as left) will flip flop between saying “the left and liberal” in the same broadcast.

Those who accept the rightist altercast and endeavor its position are to blame as much if not more than Jews for enforcing the idea that leftism and liberalism is all about “equality.” That is even worse theoretically than it is descriptively. For as White Leftists, we would be basing discrimination mostly on an assortment and disbursing of qualitative differences, which would be a symbiotic, largely non conflictual basis; not subject to the false comparison that lends to conflict as the phoney “equality non equality” issue engenders. Equality/non-equality is neither sufficiently descriptive or prescriptive - unless, perhaps, you want to instigate what is likely to turn out to be mutually destructive conflict.

We might stay with the confused definition of The Left - as liberalism, advocacy of non-Whites, their equality and imposition on Whites because it has had currency through Jewish media. Then oppose that for obvious reasons, as has been the strategy of almost all WN. However, staying with that definition, just because it has wide currency - despite the fact that it is a disingenuous and confusing definition promulgated by Jews (for the reason that it is confusing and disingenuous as they want us to be “rightists”, to scare people, our own included) and turn people off, our own included, as such, by reflecting that disingen -uousness and confusion through disorganization and denial of accountability - is neither sufficient reason nor compensation for the price paid. It is like saying we should continue to trade in currency that makes Jews wealthy and destroys us. It is counterfeit currency (definition) aimed to circulate to our confusion and detriment.

It is obvious enough that plutocratic, traitorous and well, elitist pigs of any stripe, will conveniently cite “The left” as the great enemy.

I believe you make a good point, that we probably should nail down some definitions and try to make them stick, as best we can, at least here at MR. One trick will be getting people to do this despite me – so that they will not refuse to do it just to spite yours truly. That can be a problem because I am not always most tactful. I understand this motivation to not be ego bullied (for example, I would not use the prefix “Zio” or “Jewish supremacist” in part because Duke proposes it, in addition to the fact that I don’t like the sound). Nevertheless, I maintain that the aim here is not about ego but theoretical accuracy, viz. theory which serves White interests. I do use the following terms consistently and they continue to make perfect sense – that is why I “stubbornly” continue to do so.

These proposed definitions are holding up, making consistent sense of pro and anti White alike.

We must not be so averse to terms and concepts Jews have abused as to fall into the trap of their being didactic as the Jews may want, for us to rebel against what is good for us. This has happened with social constructionism and hermeneutics for example. To where even the Heideggerian notion of hermeneutics would be looked upon as Jewish and Marxist, such that we would not admit of that part of the non-Cartesian process which provides orientation on scientific focus, to allow for that tad of narrative speculation of the not-at-all-times-observable social classificatory boundary of the European biological system and its history (to allow for Heidegger’s admission of the form of the people as necessary as well, an observation by GW that I had missed).

The White Left as:

A social classification and classifying of a people (specifically native European people), legitimizing unionized discrimination against outsiders; accountability to those within; both in positive return on effort and what is brought historically; and in a negative sense against those would-be facilitators of “scabbing” and those elites who might betray the class. This would be in contrast to leftist classification and advocacy of other groups; and certainly in contrast to our universal obligation to include in (our) vital resources (esp. genetic) just anyone who appears to be down-trodden or desirous of entry, including those outside the socially delimited group. This is discrimination against individuals of classifications based on warranted prejudice of the pattern of which they are a part. The White Left would take the White Class as synonymous with the distinct genus of the native European race and its distinct sub-classifications. It is a social taxonomic classifying necessary to accountability and human ecology.

It focuses on qualitative and symbiotic differences while keeping to a minimum false, quantitative comparisons (as opposed to equality/non equality it focuses more on qualitative sameness or difference).

It is decidedly not against private property (may in fact work with the land tax / exemption scheme laid-out by Bowery)

It does not aspire to equal wealth (there can be some people who are significantly more wealthy than others), but does strive after some balance, a middle class and shared leverage on some basic necessities. The point is that the boundaries are maintained. More or less socialism or free enterprise can be flexible according to the particular state.

As a rule, it applies the silver rule to out-groups as opposed to the golden rule.

Thus, it is in contrast to liberalism as applied to non-Whites, which is what racialists normally mean when they say, “the left.”

Liberalism:

Beliefs and practices which intimate and can ultimately deviate and rupture reconstruction of the systemic biological pattern, accountable social classifications.

Racism:

Designating, classifying a social group as a race (a species of people distinctly evolved to circumstances and practices in history, who have discernibly more genetic similarity to themselves than to other human groups) and discriminating accordingly. It is a motivation to separatism, not elitism, exploitation and persecution. This separatist discriminatory motive is more than generally advisable, it is necessary for accountability, human ecology and biodiversity.

Anti-Racism:

The coercive prohibition against classifying people (could be even non-racial classifications) and discrimination accordingly. The coercive imposition of one people upon another, the denial of their freedom of and from association.

Modernity/Post Modernity:

As they are defined here, they even make sense of how other people bungle these terms.

http://majorityrights.com/weblog/comments//standing_corrected_on_the_its_more_than_that_to_liberalisms_definition#c144061

This issue probably is worth this main post, as trade in the currency of these terms defined in this way would help a great deal to achieve clarity and direction. These definitions make consistent sense of organizing our people, their requirements and problems.

In my next post, I will attempt to show how modernity, as a pejorative term, does not contradict but contributes to the articulation of what Bowery sees as negative in his definition of “civilization.”

In connection with that, both Migchels and Bowery seem to have a concern to maintain individual integrity as an authentic and distinguishing characteristic among Europeans. GW’s close readings have some similarity there as well.

In that regard I would point them to Harré‘s suggestion that there are two vital aspects to self, and thus to authentic self and individuality, which are 1, the corporeal, embodied, genetic self, having biological requirements, potentials and limits (which you three are concerned to approximate in description of its authentic functioning as closely as possible, un-borrowed from non-native influence) and 2, a narrative self, which is crucial for the matter of coherence, orientation, connection with the systemic whole and history. Now, that narrative self can deviate, even terribly, from the authentic biological interests of the self and system. It is obviously better if it accords well with our biological interests and historical form. I believe the Jewish abuse of hermeneutics is why GW has been a bit averse, and surprisingly, as it is one necessary side of a would-be Heideggerian, hermeneutic process; but then, even MacDonald was averse, apparently for the same reason of Jews having made it didactic.

It is important to note that this hermeneutic view not only permits of individuality, integrity of self, I would argue that hermeneutics is absolutely necessary for it - a coherent, agentive and warranted self. What it does deny is that there is no social relatedness and indebtedness to its make-up, its construction and its constitution; or that one has no accountability for its direction other than “the countenance of Jesus” or some other unverifiable source.

Adding a definition of Peace

I will probably turn this into a post later, but I will propose this definition/ working hypothesis of “peace” in comment here.

Later, I will invite others to contribute to a working hypothesis of peace and correlate it to prior definitions proposed.

Peace is:

Peoples as they correspond with nations, states, regions, localities, mutually respecting and recognizing sovereignty of genetic accountability, prerogative to discriminate and prohibit association accordingly; while those who wish to leave may go to a consenting receiving nation, their return to the people they departed from may be prohibited; their offspring, if any, may be prohibited as well.

Negotiative, persuasive, non-lethal tests are sought as the normal recourse in conflict resolution (lest there be any misunderstanding, miscegenation is not a normal problem requiring negotiation - that is prohibited; expulsion being a softer variant in resolving the problem).

This would include the capacity for a people to maintain its genetic kind and the reasonable capacity for individuals to find an appropriate mate; with that, to have the means to provide for a family that does not require a detrimental number of hours away from family and leisure, is grounds of peace.

Those who overpopulate, burden the world’s ecosystem and create spill over effect - let alone deliberate exploitation or usurpation of other nations’ land - are seen as in violation of the peace.

 

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by Neil Vodavzny

Tim Stanley – or Dr Tim Stanley I presume – was opining here on the joys of set books, as in there are apparently better things to do at college. One of these is the tidy ability to collate information, ferreting around on-line and so forth, so the notion of reading a book from cover to cover becomes history to the keen student of life.

Dr Stanley is presumably very clever – up there with Ed Miliband – so that would work for him. It’s a state of mind which actually has social affiliations: one has to socialise, and books come a poor second. So it would go down well with the guitar-hero generation who disdain the hard grind over the superficial or worthless.

Stanley’s uber-casual stance is more or less what I mean by the “only connect” quote. The mainstream are connected as never before, but have much less (to no) knowledge of how things connect. I recall reading that the word fornicate derives from the Latin fornix for arches in the colosseum which were popular venues for trysts. There you have a type of social ritual, sex alongside violence. The world according to Stanley is a connected one with none of what I call the spontaneity of a world based more on image. I recently picked-up a DVD of Iwo Jima, with first hand recollections of veterans, one of whom recalled the attraction of psalm 23  to marines. This is very imagist phrasing (King James Bible), and if you’re in a battlefront situation images are comforting things.

If the modern world is as text-based as I suspect, then the instinctive, imagist knowledge associated with everything from race to sex – stereotypical and real – is lost. Nefarious Nips leads logically to the topic of caste-based, semi-feudal societies – as they were up till the 19th century – but first I want to broaden things out towards the future envisaged by H+.

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Daniel and I have interviewed the Dutch money activist Anthony Migchels, whose clear stance on usuary and acceptance of the Jewish dimension makes what he has to say well worth the time - in this case a little over one hour, split in two parts, 1 and 2 on the radio page.

We expect to talk again to Anthony in a few weeks, this time on a more technical level.

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The second half-hour of our discussion with Anthony Migchels, the money activist.

Anthony Migchels is a money activist campaigning for freedom from usury. Some of his excellent writings are at Real Currencies. This is the first half-hour of his discussion with Daniels and Guessedworker. The second will be posted above.

I am one who tends to think that concern regarding homosexuality is exaggerated beyond its true importance in WN circles.

Perhaps because I was at one time confronted directly and from a complexity of different angles with the implication to myself, but having no doubt that I wasn’t, and wanting to be unburdened of any accusation’s tedium, I was forced to make efficient intellectual work of putting aside any such accusation, to master the ways in which the issue could be deftly set aside as it is - largely irrelevant.

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