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

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The self-described “social conservative” Jonathan Last has published a book entitled What to Expect When No One’s Expecting: America’s Coming Demographic Disaster in which he makes the case for greater government support of fertility.  He says nothing about race replacement or the demographic landslide toward the Democratic Party that is a distraction for the former.  He doesn’t have to, of course:  Obama-type “leadership” will now route government support of fertility to the groups that vote for them. All Jonathan Last has to do is make the case for government intervention in falling birth rates. Politics will do the dirty work in mopping up the white population.  His lavish praise for immigration, claiming that we only have 10 more years to try to get people to immigrate to the US, was really quite gratuitous.

As this is all par for the course among the chattering classes, including “social conservative” Republicans, there is nothing of particular interest, except that he does toward the end of his C-SPAN interivew  bring up the geographic political polarization that is now occurring as a consequence of greater mobility—the same mobility that is enabling greater immigration and invasion of the heartland.  He cites The Big Sort: Why the Clustering of Like-Minded America is Tearing Us Apart, which documents the increasing geographic polarization of politics in the US, with a rise in the number of “landslide counties”—counties that vote in one extreme or the other during Presidential elections.

Of the various proposals for a white preservationist revolution, Sortocracy is the only one that capitalizes on this established, and strong trend toward community assortation.

Particularly as they have less to lose, we should rather take the important opportunity to see our aging White demographic not as a liability but as one of our greatest assets - especially regarding the defense of Whites and their borders.

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I came upon the work of Frederick Parker-Rhodes in my quest for the ideal computer language, which I have elsewhere on MR discussed in relation to Heidegger’s “as” structure and GW’s ontology project.  Recent work in theoretical physics has provided empirical validation to his “wildly eccentric” views—which managed to provide a priori derivations of the dimensionless scaling constants of physics from his ontology detailed in his book “The Theory of Indistinguishables”.  To be brief, there is his “combinatorial hierarchy” that derives from FRP’s attempt to find the underlying mathematical structure of what he called “wholesight”.

Below the fold is an excerpt from “Wholesight: The Spirit Quest” by Frederick Parker-Rodes…

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Leon Haller has asked a question on Graham’s latest thread which perfectly expresses the plaint of the mournful right-liberal white American.  He asks: why can’t we have again what we once had: political orders which secure individual rights to life, liberty and property, but recognize that the liberal order must be racially bounded?

Meanwhile, James has posed the question of America’s historical meaning - or, at least, Iowa’s.  But I thought I would venture elsewhere to throw a light on Leon’s question, and raise the possibility (going on probability) of differentials in the populations of North America and Europe, both in the sense of deep, formative cultural influence and trait selection.  For it seems to me that it might not be so easy to speak of America and Americans in terms of Europe and Europeans.  It is akin to a question which, as a descendent of groups who, almost in their entirety, left their own soil along the north German sea coast and sailed for the east coast of Britain, I have often pondered: what does a mass migration mean for the ones who undertake and survive it, and how does such an absolute human statement colour the generations which follow?  In the English and lowland Scottish case, of course, the question is unanswerable.  Almost all the parent Germanic populations of the north German coast migrated as their lands became uninhabitable, and once in Britain interbred with the native British.  But in the case of white America we can get closer to some sort of conclusion.

The first peopling of the New World drew the full measure of the personal and collective resources of the English Dissenters who gave themselves to it.  As an act of religious nonconformism it was staggering in its commitment.  As an act of the human spirit it was one of luminous beauty and courage.  By my reading - a psychological reading - the heart of white American exceptionalism in the European context, usually considered to be the political goods of the Constitution and the Bill of Rights, still lies there, inviolate in its purity.

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What does Money mean as a philosophical event? What is the place of Money in philosophical discourse? Here is one possible suggestion.

Robin Hanson: Extraordinary Society of Emulated Minds from Singularity Institute on FORA.tv

Hanson’s main assumption in this presentation is that true “Artificial Intelligence” won’t be artificial at all: It will come from improvements in full-brain scanning technology combined with improvements in computer technology that will lead to a very detailed model of a scanned individual’s brain to not only be stored in digital form, but used as the model for a computer simulation of the processes of that particular individual’s brain.*  The money comes in because such simulated brains can be put to economically valuable tasks that, at some point in the curve of increasing cost performance of computation, really can replace the mutilated beings we call “humans” that have become “parts” of “something larger than themselves”.  Such “parts” can be replaced by cheaper parts.

From that plausible technical assumption, very mundane economic arguments point down a path that Hanson then ruthlessly, if breathlessly, explores.

*Such a neurophysiological simulation has nothing to do with the history of “symbolist” artificial intelligence research, nor any other approach, including the more realistic “connectionist” simulations of intelligence that depend on designing artificial neural networks that are then trained.

What does America mean as a philosophical event? What is the place of America in philosophical discourse? Here is one possible suggestion.

What?  Enhancing agriculture—the foundation of civilization—is a shining beacon of nihilism?

See the explanation below the fold.

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