by I. Bismuth

November 10:  It should have been a productive morning. At nine o’clock I was due to chair a meeting of the Over-Whiteness Monitoring Panel, at ten to act as facilitator in a workshop on the standardization of difference celebration, and at eleven to give the Board of Governors my latest recommendations on the Hidden Attitudes Self-Accusation Guidelines. It should have gone all the more smoothly for taking place in the inspiring setting of the newest university building, the Tolerance Tower, fifteen storeys of hope not hate, its design by the leading architects Peter Schlemiel Associates meant to suggest the soaring tip of a gigantic assegai. However, Sunlit Uplands and society as a whole were robbed of those three hours of equality-promotion. A chilling incident was to propel the morning in quite another direction.

It was ten minutes to nine and I was about to enter the Tolerance Tower when my attention was caught by a long streak of studiousness topped off with a crest of startled hair. He had paused to contemplate the statue of Jambo Owambo that stands before the main entrance. There was something troubling about the angle at which he was holding his head that made me watch him. True, any admirer of the bronze statesman at close quarters must have an elevated chin, but it should not be elevated so as to suggest a 1930s propaganda poster and a hero fixing his gaze on the resurgent Aryan future (though admittedly this hero’s heroism was compromised by his resorting to styling gel).

Never one to rush to judgment, I waited for Gel-Head’s next move. And how unsavoury his next move turned out to be! After only a few curt seconds he grounded his gaze, and I was horrified to see him quit the presence and lope away in the direction of the library, setting his coiffure aquiver with each stride.

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Thanks to Alexander Baron for the link.

Now and again even left-of-centre commenters make useful observations.  Like this one in the Independent on Sunday:

So, how does the average British citizen regard the state? The first problem lies in the existence of that shadowy entity known to social historians as “them”. In their myriad guises, “they” can be positively protean, taking in everything from the tax authorities to park-keepers. To my father “they” were a malign and anti-meritocratic force at work to obstruct his and his family’s path through life.

... But if you get rid of “them”, what do you put in their place? Here you face another problem; the almost complete lack of civic awareness and communal spirit shown by a good 80 per cent of the population. Orwell himself once proposed that most of the patriotic flag-waving that takes place in this country was carried out by small minorities. The same is true of collective action. It is not even that we are all sturdy individualists, for whom collaboration is a kind of selling out, merely that, rather than having any deeply held opinions about how our relationship to the state might be better managed, we simply want to be left alone while, paradoxically, enjoying all the benefits that the state has to offer.

For “civic awareness and communal spirit” read “a sense of peoplehood and belonging”.  Then the second paragraph reads absolutely, depressingly true.  And truer than the general run of nationalist excuses as to why we have acquiesced while the political class has imposed its genocidal will on us.  The “them” of the Talmudic (or, anyway, millenarian) Jew, anyone?  The “them” of the greed-driven banker and the CEO of a mega-corporation?  Or of the eponymous guilt-ridden left-liberal of the cultural Establishment?  And then, somehow, in its turn MacDonald’s meta-thesis of innate individualism never quite convinces.  Out-group nepotism likewise.  But this idea of limited intellect and limited horizons, of an all-too-easy immersion in the mundane preoccupations of modern life, of mounting debt, of mounting material expectations, of fear of unemployment ... this hits home.  This is how life is for most people.  It used to be physically exhausting, dangerous, disease-ridden, destitute.  Somewhere in modernity’s struggle to do away with all that the relation between citizen and state was mislaid, and into the void slithered the Jewish niche-fillers and the greedy bankers and so on.  They are not where we, as dissidents and lovers of our people, have to take aim politically.  Rather, we have to find incentives for re-engagement that touch real lives.  And that’s not easy.

Although I, personally, have been feverishly working to prevent the Malthusian reckoning for nearly 3 decades, I have to recognize that conditions are increasingly favoring Søren Renner’s prophecy “Billions will die, we will win.”  There are militarily sophisticated optimists, such as John Robb who, based on fourth generation warfare theory, are holding out for a newly decentralized global economy that bypasses massive organizations.  However, these optimists don’t seem to understand that once you accept group authority over individuals, you doom yourself to mass warfare as these groups are, in essence, asexually reproducing organisms that don’t die as do sexually reproducing species, but merely compete with other asexual organisms in their ecological niche, and without limit, for mitotic resources.  These organisms will doom the planet unless a dramatic expansion of carrying capacity and reduction of ecological footprint are achieved soon.  I continue to work toward this end but pragmatism increasingly dictates evaluating Malthusian options. 

Civilization Takedown is the only Malthusian option that retains the human species.

Civilization itself can avoid mass warfare only by uniting the world in one mass organism which is inherently intolerant of individuals.  In this, civilization’s end-point is to eliminate the human species as we know it—at best, breeding for a eusocial species.  Mass warfare between these asexual species will increasingly become warfare against individuals—indeed against human sexuality (except in perverted expression)—within the mass organisms. 

The Indo-Europeans understood this but were progressively bogged down in India by the Dravidians—expressing in the Hindu and Buddhist traditions, and in the Mideast thence Mediterranean by the Semites—expressing as Judeo-Christianity.  The last hold-outs of the culture of individual sovereignty were the Vikings.  Therefore, as the Malthusian crisis emerges, it becomes increasingly likely that some phenomenon like the Vikings will re-emerge.  A future post will provide a more viable Malthusian option, but for now I’ll settle for advising against the—ultimately unsuccessful—Viking strategy.  Below the fold is an incisive description of that era related in the chapter “The Revolt of the Vikings” of the book “Human History Viewed As Sovereign Individuals Versus Manipulated Masses” from the Valorian Society.

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Subject: Should schools teach pupils about the dangers of weapons?

Posting: If we cannot even be honest enough with ourselves to acknowledge on the BBC that gun and knife crime is substantially a pathology of black youths, how on earth can we do anything about it?

I must confess, I’m about to blow the bolts on GW’s project given the rapidly evolving situation in the field, but before doing so I must fulfill my promised contribution concerning Heidegger’s “as” structure.  I’ve had a few false starts on writing the related post so I’ve broken it up to get it rolling.  This first installment provides a sense of how fundamental that contribution was to Heidegger’s work as well as to a new paradigm for the philosophy of science.

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by PF

Starter

In a few weeks thousands of people will gather in New York to celebrate the passing of another year. Thousands of confused people, joining together to recognize the passing of 2010. In some way, it is still the end of a century. We wave goodbye to the 20th century and welcome in the 21st. When that sphere touches the pavement, it will signal to us the onset of a new era. We hope its an era where our peoples receive acknowledgement of what we have to do to remain what we are. Time will tell.

Kievsky’s blog had an article mentioning high-fructose corn-syrup, which as far as I can tell, seems to play a central role in modernity, particularly the large rolls of fat which envelop modern persons. They say that if you throw an average American into a large vat full of corn-syrup, that he will free himself by consuming all of it. Anecdotally, this is what happens even if the lid of the vat is low enough to allow escape.

People’s body shapes tend to change with the times. In the old days of classic 50s civilization, men had little pouches of fat on their stomaches. Perhaps these men were 10 pounds overweight or 20 pounds on average. The pouch was small enough to contain a 1 L jar of marbles. The pouch began to extend through the 70s until 1985, becoming too prominent to be sucked in anymore. The pouch had now become a proper belly, and signified about 30 pounds of excess weight. Going into the 90s the belly began to extend into other body-areas, subsuming what were previously separate structures. It used to be easy to tell, for example, where someone’s belly ended and their legs began. There was also a clear line of demarcation between ‘belly’ and ‘chest’.

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But as the 90s rolled on, it became more and more difficult to tell what was legs and what was belly. Because at a certain point the belly starts hanging and overtakes the groin area,  and in persons who are 50 pounds overweight, the belly, groin and upper legs fuse into a one big flabby region that is no longer clearly demarcated. The belly was on the move, and not only downwards. Its roundness began to take over what had previously been ‘chest’, to the point where it became difficult to tell where people’s abdomen’s would be. The ‘chest’ began to take on some of the bulk that was creeping up from beneath.

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