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The Hard Stuff
G. emails:
Greetings~
I will try to be quick with my worries, as it has brought to me considerable distress over my beliefs. I message you for help, because you were one of the few people to get me interested in this.
To introduce myself, I’m a Greek artist, interested with philosophy and ideas, and sensitive to them I guess. I first got exposed to group interests through HBD several months ago, and it caused me to have a breakdown, having to revisit certain beliefs I had about IQ, as I had a bit of a universalist/lefist view. It didn’t seem that bad then, but I was having a hard time changing myself, the whole process of change not being the problem, the issue being where it would lead me. I didnt want to become a ‘bad person’, to become something I considered reprehensible but that I couldn’t reject, thus causing me trouble. I’ve been having similar issue with neoreactionaries thinkers, the old school who try to argue against the liberal traditions of the west, and the sensitivity that I have to the individual has carried me through.
What happened a few days ago was that I got into the hard stuff. I started with Kevin MacDonald, but I ended up with White nationalism, William Hunter Pierce sort of stuff, the sort of race/ethnic centrism that argues for separation on the low end, and superiority and domination on the other. It has been traumatic for me, considering that even the SSRIs I am taking are not doing as well as I expected them.
The issue stems that this whole discussion about race and intelligence, the first phase being just accepting a general HBD stance while still remaining philosophically the same, the second my understanding of race-based questions, and the whole trouble I have had with squaring my philosophical views with what these people are saying. It feels like its trying to obliterate my views and trying to supplant them inside me, leading a lot of pain and crying on my end. I believe basically that human beings, if they understand things, have almost infinite abilities to change and cope with the world, that it is ideas that are the most important. Yet, here comes an ideology saying its not ideas, but genes and race that are important.
What specifically distressed me I guess is the hard stuff.
Recently I have begun reading Revilo Oliver’s work, and I have to admit, as somebody a bit on the center, it has distressed me a bit. He seems to be extreme in his views even for me, essentially focusing on total biological determinism in the potential of man, on disparaging Christianity and the faith, on saying how we are a nothing organism in the middle of a rock, and we will be only superior compared to other races if we biologically overtake and over-breed them. That’s not even getting into his ideas about Aryan/racial view of history. This goes against a lot of the thinking of WNs, which at least nominally in regards to not messing with other races, and the other minor issues of having a white ethno-state. I can somehow not mind and reject his whole stupidity about white aryan supremacy and the jews and the holocaust, but its still bringing me a lot of pain. It’s that he is smart, and even when I can ascertain when he is making obviously insane statements, like literal Jewish conspiracies where they control everything, I still am duped by the rest he says.
I’d like to know how one can deal with stuff like that. I seemed to have basically stumbled upon extreme right stuff, literal radicalizing myself, but its so intellectually well presented I can’t get it out of my mind, and I don’t want to become an extreme racialist such as himself.
Jim* says:
On that question of when to withdraw loyalty — obviously a good question. I’ve been thinking about it in relation to my family’s emphasis on “Education” when I was growing up. They encouraged me to be loyal to that institution, but as I grew older, I saw that the thing they valued in “Education” was not the institution, but “Education-itself.” And things became really interesting when I discovered for myself in the echelons of higher-education that the institutions of Education had become corrupt. But I simultaneously discovered that there was a reality (“Education itself”) behind the institutions that is effectively transcendent.
So the same *might* be said of various national projects — to some degree I think “American” as an institution, refers to something greater than merely the forms of statehood that currently exist under that label. It was an idea, and in that idea, something like a spirit. But once the institutions responsible for protecting & cultivating that spirit become corrupt, you have to return to the spirit itself and try to start a new institution, under a new name perhaps, etc.
But I asked about Judaism as I have asked others about Catholicism. How is it that Jews are able to retain loyalty to an institution which is so far afield from what it was originally intended, and isn’t it time to cut losses? To me, Talmudic Judaism seems no more true to Torah/Temple Judaism than staying loyal to pozzed America is true to that original spirit of Americanism.
You don’t have to testify here. And you also don’t need to deal with this question on your show if you find it disadvantageous or whatever, but the idea seems pretty well-defined to me so I thought I’d mention it. Plato says his true philosophers “are those who are able to grasp what is always the same in all respects, while those who are not able to do so but wander among what is many and varies in all ways are not philosophers…”
The Greek mind seeks the eternal, and so its first loyalty (as Kevin said) is to God, not to any institution.
1 Cor 1:22 — “Jews demand signs and Greeks seek wisdom.”
Posted in Alt Right
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Black, White Or Christian?
Do people tend to become nicer when they become racial nationalists? My general sense of things is no. Do most Jews become nicer when they become Orthodox? No. By contrast, most people become nicer when they become Christian (or work the 12 Steps).
Niceness is not my highest value but it is in the top five. When I read about black Christians becoming black nationalists or white Christians becoming white nationalists, it rarely reads like a happy story. By contrast, when these nationalists embrace Christianity (or the 12 Steps), they usually have a happier trajectory.
A good rejoinder to my muse is that Western society shuns people who become racial nationalists, that’s why they rarely have happy stories.
Rev. Ben Kinchlow, Co-Host of TV’s ‘The 700 Club,’ Dies at 82
By his own account, Mr. Kinchlow was a black nationalist firebrand and a philanderer before he became a born-again Christian in his mid-30s, in the early 1970s. He went on to found a youth ministry and a drug and alcohol rehabilitation center in Killeen, Tex., about 75 miles north of Austin.“That is the place where I saw bona fide miracles take place in the lives of people,” he recalled in an interview.
Those adolescent success stories came to the attention of Mr. Robertson, who invited Mr. Kinchlow to be a guest on his live, three-hour “700 Club” program. Imposing at 6-foot-5 and engaging as a son of the segregated South, Mr. Kinchlow was an immediate hit…
He founded Americans for Israel to promote mutual understanding between Christians and Jews, traveled worldwide as a motivational speaker and contributed commentary to WorldNetDaily, a conservative online publication.
Mr. Kinchlow, a Republican, wrote several books, including a memoir, “Plain Bread” (1985, with Bob Slosser); “You Don’t Have to if You Don’t Want To: The Marvelous Power to Choose” (1995), and “Black Yellowdogs: The Most Dangerous Citizen Is Not Armed, but Uninformed” (2008), in which he compared black Democrats to “house slaves” who vote not by principle but by the party that has bought their loyalty with economic benefits.
Mr. Kinchlow criticized what he called “radical environmentalists” and “militant homosexuals” (he said the gay agenda was not about civil liberties but to force Americans “to accept a particular type of bedroom behavior.” Still, he was considered an affable personality and somewhat less rigid than Mr. Robertson.
In one “700 Club” broadcast in 1985, Mr. Robertson was asked whether Christians should participate in government.
“Individual Christians are the only ones really — and Jewish people, those who trust the God of Abraham, Isaac and Jacob — are the only ones that are qualified to have the reign,” Mr. Robertson replied, “because, hopefully, they will be governed by God and submitted to him.”
To which Mr. Kinchlow replied, “Obviously you’re not saying that there are no other people qualified to be in government or whatever if they aren’t Christians or Jews.”
“Yeah,” Mr. Robertson said. “I’m saying that. I just said it.”
…Alienated from religion by conflicts within and between church denominations, he rejected a scholarship to a seminary, served 13 years in the Air Force and became a self-described reprobate who earned the nickname “Pagan” until a young minister friend reacquainted him with Christianity.
I also notice that blacks who join the Armed Forces or big corporations often have happy stories. Jews and Asians, by contrast, are often more suited for entrepreneurship.
Posted in Addiction, Blacks, Christianity, Nationalism
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The Limits of Orthodox Theology: Maimonides’ Thirteen Principles Reappraised by Marc Shapiro
Posted in Marc B. Shapiro
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#289 7-26-19 Let’s Get Medieval With Professor Rachel Fulton Brown
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The Show Must Go On
October 12th, 2056: “G’day mates, @lukeford here with @KMGVictoria to discuss Professor Walker Connor’s essay Ethnonationalism…”
Posted in Personal
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Why Would A Christian Take Christianity Seriously?
I have a friend who’s long been pretty casual about his Christianity but he has just started taking it seriously as a substitute for going Alt Right.
I said to him, “Given that all religious beliefs are based on a substantial non-rational leap of faith, why take them as seriously as you do now? I have my answer, curious about yours.”
“Walker Connor might wonder if you are using a religious test as a proxy for national (racial) interests. Connor argues that religious fights are often a cover for national/racial ones.”
My friend responded:
A couple reasons come to mind:
—There are so many things I don’t understand, things I don’t know and can’t know. Not knowing, I’m forced to live by faith. There’s no real objective way to judge, and so I just came home to the one that was given to me as mother’s milk, so to speak. I have a strong desire to give my grandchildren a chance to have something in common with my own grandfathers. Five generations of continuity.
—Speaking of mother’s milk, don’t boil a kid in his mother’s milk. Christianity gives me an ability to say more than I can with secular language. If I stay in that register, for now at least, I have a better protection than I do espousing, say, wignat views.
—I do think that the gospel is a reaction to the problem of faction and tribalism that was challenging Greece & Rome. It seems like an extremely elegant attempt to forge a new identity for a bunch of deracinated empire dwellers and it dealt with the JQ in a way that was fair enough. As I said, Jesus gave them the first invitation to the party.
—I really enjoy Paul’s psychological insights about sin in Romans 6-8.
—and I love Paul’s emphasis on life by spirit as opposed to life by flesh (in Galatians).
—I know you said you prefer the Old Testament to the New, but I think that they’re absolutely amazing taken together; even considered merely as literature, the Bible has me transfixed. It’s also the main source text for so much of the literature I love.
—I rely on my religion to provide me with substance for parenting. It would be hard to explain the universe from scratch or to offer my children no explanation. I read them the same stories I remember hearing when I was a kid.
—it changes the way I see the world and I like how I see the world better now. Same for how I see myself.
—it permanently BTFOs the Jews and triggers them.
Yeah it’s useful… and also I think it’s true, even in the “Hegelian dialectic” materialist sense… which is to say, it is the inevitable answer that *had to* come in reaction to what Judaism was doing. And then it came. And it came just how it had to come: through a Jew and addressed to Jews first, because they were the most exemplary tribalists and so they would not listen if Protagoras or Socrates announced the new doctrine, but after they were invited, everyone else was invited too. It was basically a nonviolent way of marginalizing Jews and other would-be holdouts.
It’s like you know how fascism exists as an algorithm precisely to defend against encroaching communism? Same thing with Christianity sort of.
I also literally believe in the apostle’s creed! Isn’t that based? Like I just threw off the yoke of reason and was like, yeah I believe it… madman, huh? But I don’t bother you and the gevalters much about that cuz I know you’ve heard it. I feel mainly evangelized by Paul and my mission, like his, is to give the gentiles the magic key to the kingdom… it’s really a contest of morale. And nothing elevates white morale except for Christianity. But it can’t be fake Christianity. Has to be true Protestant Christianity.
My answer is that my leap of faith (conversion to Orthodox Judaism) works for my life and furthers what I believe in (the presence of God and goodness in this world)… I converted to Judaism because of Dennis Prager’s presentation of it as a step by step plan to make a better world. Prager noted that only if God says do not murder, is murder objectively wrong (evil). But faith in a God who says do not murder depends on a subjective leap of faith. Anything multiplied by zero is zero. So there’s still no objective standard of right and wrong. There’s only a subjective leap of faith, which means to me to be humble about my religious claims. I enjoy talking to atheists and learning from them. There’s a reason and purpose for everything, and atheism is a lens with useful insights in certain circumstances. As a Hasidic rebbe taught, if you see a poor person, help him as if there were no God to help. My faith in God helps power my daily life, but I don’t use it to understand power politics and how the world works. There it hurts more than helps.
Posted in Christianity, Judaism
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Nationalism & Relativism
Daniele Conversi wrote in 2002 (about Walker Connor’s classic work Ethnonationalism: The Quest For Understanding:
Nationalist movements are often thought to manifest a solipsist attitude.Connor rightly points out the ‘general insensitivity that one national group and its leadership customarily exemplify towards the rights of other groups’(1973:15–16).This clearly points to the deep non-rational character of even the most rationally-looking nationalist movement: ‘irrationality’ resides precisely in the incapacity to coordinate one’s efforts with those of potential allies, simply because the latter do not belong to the same ethno-biological pool.32 His anti-universalist bent is incompatible with rational thought. On the one hand there may be a sensible motive in many people’s historical aversion against universalism and cosmopolitanism. On the other hand the incapacity to coordinate efforts with other groups is often selfdefeating,as most twentieth-century wars have demonstrated.However,there have been instances in which ‘inter-nationalist’cooperation has worked well,at least for some time.33 But Connor’s crucial point on the unreasonable,illogical,unsound character of most nationalisms must be underscored:
“The peculiar emotional depth of the ‘us’-‘them’syndrome which is an intrinsic part of national consciousness, by bifurcating as it does all mankind into ‘members of the nation’ versus ‘all others’ appears thereby to pose a particularly severe impediment to coordinated action with any of the ‘others’.”34
It seems that one group,as soon as it has grasped the levers of state power,is unable to recognize any legitimacy or validity in the anti-state sentiments of other groups. This has indeed happened in post-Soviet Eastern Europe:Azeri versus Armenians in Nagorno-Karabagh, pan-Romanian nationalists fighting Russian separatists in Moldova, Georgians suppressing Ossetian autonomy immediately after achieving independence.It has occurred during the early stages of de-colonization (as in Sri Lanka, Indonesia, Israel and many other states). The phenomenon dates back to the very inception of nationalism as the legitimizing political principle (whenever one wishes to identify its birth). In his London exile, Giuseppe Mazzini had discovered how the supra- or inter-national project of a Young Europe had ineluctably foundered in the face of the instinctive solipsism of all the various ‘Young’ movements (Young Italy, Young Ireland and the like), eventually leading several decades later to its most xenophobic and bloodthirsty avatar, the Young Turks.This irrationality leads ultimately to a widespread sense of sacro egoismoand an all-pervasive moral relativism:‘Though very sensitive to real or imagined threats to the survival and aspirations of one’s own group, appreciation of this same sensitivity among other groups is apparently very difficult to project’.35 As Zygmunt Bauman rightly reminds us:
“few known nations enthusiastically endorsed the right of the others to the same treatment they claimed for themselves . . . The national game has been a zero-sum game: sovereignty of the other has been an assault against one’s own. One nation’s rights were another nation’s aggression, intransigence or arrogance.” (1989: 54)
In this extreme form of Hobbesian individualism, nationalism reveals its nonrational, often self-defeating, character. The abdication of universal reason is, however,shared by nationalism with many other forms of group behaviour.But,as Connor puts it, it is the particular link between groupness (and hence exclusion) and ethnicity (hence, putative descent and kinship) which makes it particularly impermeable to rational reasoning. The European Community is supposed to provide one of the first contemporary historical alternatives to the irrationality and mutual exclusiveness of nation-states. But, shortly after the time of the Maastricht Treaty signing (7 February 1992), when ‘European Union’ was the incontrovertible shibboleth, Connor (1994b) anticipated that the project was failing to achieve a popular mandate, while ethnic sentiments were stirring below the surface in the form of both state and stateless nationalism.
Posted in Nationalism
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