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hǣþen
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PostSubject: Re: Things to Read Thu May 30, 2013 4:51 pm

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incorrect in so many ways
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PostSubject: Re: Things to Read Mon Jun 03, 2013 12:56 pm

hǣþen wrote:
Lyssa wrote:
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incorrect in so many ways

Are you a Wagnerian or a Gnostic?

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"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Things to Read Mon Jun 03, 2013 12:57 pm

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Things to Read Mon Jun 03, 2013 1:32 pm

what is a wagnerian?
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PostSubject: Re: Things to Read Mon Jun 03, 2013 4:05 pm

Lyssa wrote:
hǣþen wrote:
Lyssa wrote:
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incorrect in so many ways

Are you a Wagnerian or a Gnostic?

I appreciate his works(Wagner) but his ring cycle is based off of christian sources, namely the poetic edda. Its heavily based on a xtian world view. Hence the author of that article can draw such incorrect conclusions being selective of his/her sources.

To answer your question I would need more of an elaboration of the context you mean it in.
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PostSubject: Re: Things to Read Mon Jun 03, 2013 4:53 pm

hǣþen wrote:
Lyssa wrote:
hǣþen wrote:
Lyssa wrote:
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incorrect in so many ways

Are you a Wagnerian or a Gnostic?

I appreciate his works(Wagner) but his ring cycle is based off of christian sources, namely the poetic edda. Its heavily based on a xtian world view. Hence the author of that article can draw such incorrect conclusions being selective of his/her sources.

Then we agree.

I have not ventured into how the eddas themselves might contain Xt. elements; that for another day. If you have something to offer in that regard, would be glad to hear.

For instance, here's another one:

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"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Things to Read Mon Jun 03, 2013 4:54 pm

Guest wrote:
what is a wagnerian?

In this context, I meant someone who believes in a world-redeemer, an Aryan-Christ and such.

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"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Things to Read Mon Jun 03, 2013 5:08 pm

I will post some interesting books for you

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especially the part where it talks of the clerical mind.

Wrt to the eddas I'll post something when recall the correct source. Here is some food for though though, the eddas were written down roughly 270 years after the conversion of Iceland. Said another way almost 300 years after the close of the heathen period in that area. Snorri was educated in Paris and exposed to plenty of classical literature, ever wondered why some of the deities and myths are so similar to the Greek? The trend in europe at that time was to claim origin from Troy and you'll find that right in the intro of his work. Classical literature such as the Illiad had prestige.
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PostSubject: Re: Things to Read Mon Jun 03, 2013 5:14 pm

Thanks for the suggestions; I have the first one, just haven't gotten to it.

The second is new to me, will look into it.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Things to Read Fri Jun 14, 2013 12:19 pm

[You must be registered and logged in to see this link.] by George K. Simon

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Quote :
Knowing Yourself Better

            Any manipulator’s real leverage is in knowing the character of his victim well enough to know how that person will likely respond to the tactics he uses.  He may know the victim will give him the benefit of the doubt, buy his excuses, be hesitant to ascribe evil intention, etc.  He may know how conscientious the individual is and how effective shame and guilt will be in getting him or her to back down.  Manipulators generally take the time to scope out the characteristics and weaknesses of their victims.
            If manipulators gain leverage by what they know about you, it only stands to reason that the more you know about yourself and the more you work to overcome your own vulnerabilities, the more leverage you gain in your dealings with them.  When examining your own character, here are some important things to look for:

            1.  NAIVETÉ.  You may be one of those individuals who finds it too hard to accept the notion that there really are people as cunning, devious, and ruthless as your gut tells you the manipulator in your life is.  That is, you may even be prone to engage in “neurotic” denial.  If you are, even when you’re confronted with abundant evidence you’re dealing with a ruthless conniver, you may refuse to believe it, reluctantly accepting reality only after being victimized too often.

            2.  OVER-CONSCIENTIOUSNESS.  Ask yourself if you’re one of those people who is much harder on themselves than anybody else.  You might be the kind of person who is too willing to give a would-be manipulator the benefit of the doubt.  When they do something to hurt you, you may be too ready to see their side of things and too willing to blame yourself when they go on the attack and throw you on the defensive.

            3.  LOW SELF-CONFIDENCE.  You may be one of those persons who is overly self-doubting, or chronically unsure of your right to pursue your legitimate wants and needs.  You may lack confidence about your ability to face conflicts directly and resolve them effectively.  If so, you’re likely to quit asserting yourself prematurely and also likely to go on the defensive too easily when challenged by an aggressive personality.

            4.  OVER-INTELLECTUALIZATION.  You may be one of those persons who tries too hard to understand.  If you’re also one who assumes that people only do hurtful things when there’s some legitimate, understandable reason, you might delude yourself into believing that uncovering and understanding all the reasons for your manipulator’s behavior will be sufficient to make things different.  Sometimes, by being overly focused on the possible reasons for a behavior, you may inadvertently excuse it.  Other times, you might get so wrapped-up in trying to understand what’s going on that you forget that someone is merely fighting to gain advantage over you and that you should be devoting your time and energy to taking necessary steps to protect and empower yourself.  If you over-intellectualize, you’ll likely have trouble accepting the simple philosophy that there are people in this world who fight too much, fight underhandedly, and for no other purpose than to get what they want.

5. EMOTIONAL DEPENDENCY.  You may have submissive personality characteristics rooted in deep fears of independence and autonomy.  If so, you might be attracted to the more confident-appearing, independent, and aggressive personalities in the first place.  After becoming involved in a relationship with them, you may also tend to let such people run over you out of fear that if you stand up to them you may be “abandoned” altogether.  The more emotionally dependent you are on someone, the more vulnerable you are to being exploited and manipulated by them.
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PostSubject: Re: Things to Read Sun Jun 23, 2013 6:22 pm

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Things to Read Mon Jun 24, 2013 12:12 pm

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in the introduction to his book Professor Orchard explains much about Snorri.
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PostSubject: Re: Things to Read Tue Jun 25, 2013 1:48 pm

hǣþen wrote:
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in the introduction to his book Professor Orchard explains much about Snorri.

Thank you.

"It does not explain why Christian scribes went to the trouble and expense of copying heathen mythological poetry. It seems hard to believe that it survived only for the instruction of would-be skalds. Equally, if mythological poems were designed to embody and perpetuate heathen belief, why did they not become the object of ecclesiastical hostility after the Conversion?
Until quite recently,most critics regarded the mythology in the Poetic Edda as a single system that was accepted as ‘truth’ by the poets and most of their society. They therefore assumed that most mythological poems are the work of heathen poets. A few poems are still usually accepted as genuinely heathen (for example, the stanzas describing the hanging of Óðinn in Hávamál), and one (Võluspá) may be a thoughtful heathen’s response to the approach of Christianity. But poems such as Skírnismál, Lokasenna and Hymiskviða, which were generally accepted as heathen compositions until the mid-twentieth century, have more recently been seen as the work of twelfth- or thirteenth-century poets who must have been Christian in their everyday lives. Poets of this period cannot have intended to promote heathen belief, and it is embarrassing, to say the least, that it remains difficult to distinguish objectively between pre- and post-Conversion poems. Having assumed that the ‘canonical’ poems represented a single, genuinely heathen system, the tradition of scholarship initiated by Jacob Grimm then asserted, on the basis of comparisons with other Indo-European languages and mythologies, that this system was very ancient. This supposition has led to many attempts to discover the structures of a common Indo-European mythological system – a project which has often diverted scholarly attention away from the surviving sources themselves." [McKinnell, Meeting the Other in Norse Myth]

This is a huge topic and I am unfamiliar with any work critiquing Grimm.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Things to Read Wed Aug 28, 2013 11:26 am

Quote :
Perhaps it is time to develop a new theory of history, one which sees our present stage of belief in “radical self-determination” as a necessary stage we must go through. And it promises only to get worse. What stage will succeed it? No one can say with certainty, but what it might be is a stage where, standing in the midst of a civilization ruined by liberalism, we recognize that we must consciously accept and affirm our determination by nature and by history. This means that we would affirm all those things taken for granted by our ancestors: the biological determination of masculinity and femininity, the necessity of the traditional family, the superiority of ethnically homogeneous societies, the inescapable realities of racial differences, and more.

The world of our ancestors was destroyed because they took all of this for granted and could not intellectually defend their world against the onslaught of moralizing Christian egalitarians and pseudo-scientific left-wing sophists. But we are in a position to possibly — just possibly — recover what was lost and to place it on firmer ground. Having seen the consequences of denying reality, we will affirm and defend reality with a wisdom, realism, and ferocity our ancestors were incapable of.

And then we will be all right (again).
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PostSubject: Re: Things to Read Tue Sep 03, 2013 10:05 am

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There is still hope.

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PostSubject: Re: Things to Read Tue Sep 03, 2013 8:07 pm

A symphony in words; moving.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Things to Read Mon Sep 09, 2013 6:31 am

The Culture of Critique: An Evolutionary Analysis of Jewish Involvement in Twentieth-Century Intellectual ...
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PostSubject: Re: Things to Read Mon Sep 09, 2013 6:33 am

White Identity: Racial Consciousness in the 21st Century
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PostSubject: Re: Things to Read Sun Sep 15, 2013 9:43 am

http://www.unz.org/

Mankind Quarterly:

http://www.unz.org/Pub/MankindQuarterly

Some interesting articles:

Human Populations and the Indo-European Problem
http://www.unz.org/Pub/MankindQuarterly-1992q4-00131

The Evolution of the Spartan Social System
http://www.unz.org/Pub/MankindQuarterly-1980jan-00331

Family and Social Structure in Early Rome
http://www.unz.org/Pub/MankindQuarterly-1979jun-00349

Ancient Eugenics
http://www.unz.org/Pub/MankindQuarterly-1992q2-00383
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PostSubject: Re: Things to Read Mon Sep 16, 2013 2:15 am

Duchesne's book on Western Civilization is gold if anyone still hasn't read it.

Pinker's book How The Mind Works has a good chapter "Family Values" with some interesting stuff.

The Subversive Family by Ferdinand Mount - Mount argues that the family is inherently subversive to the State (or Church or Cult etc.) and that at first, new establishments try to undermine it viciously, but always end up having to compromise. There is also heavy criticism of both Marxism and Christianity.

General System Theory by Ludwig von Bertalanffy - a novel yet very ancient Aryan way of looking at things, potentially a new Spenglerian "nature-feeling"

Evo and Proud - Peter Frost's blog (Anthropologist, HBD perspective)
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PostSubject: Re: Things to Read Mon Sep 16, 2013 9:15 am

Thanks Advocatus.

I've linked the whole of the last book in the Palaistra already if you are interested.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Things to Read Mon Sep 16, 2013 9:24 pm

Very, thank you.
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PostSubject: Re: Things to Read Sun Sep 29, 2013 8:34 am

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PostSubject: Re: Things to Read Wed Oct 23, 2013 3:47 pm

Becoming Who We Are:
Leftist Eurocentrism & the Destiny of the West


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Colin Cleary wrote:
Even within the most modern of Western men – yes, even within our politically correct academics – we still see some glimmer of the old, Indo-European thumotic nature. One sees this, of course, in the polemical nature of Leftist scholarship. And, as Ricardo Duchesne points out, their critique of the West embodies the perennial Western negativity about itself, and Western “self-doubt.” This may be the hardest point for Right-wing critics of the Left to understand. The suicidal self-hatred of Western Left-wingers is something that seems utterly mad, and defies explanation.

Of course many Right-wingers do, in fact, have a ready explanation: the self-hatred that currently grips Europeans, and European-Americans, is a kind of plague germ spread by non-Europeans who wish to manipulate us for their own ethnic self-interest. But such manipulation would be impossible if Europeans did not already exhibit an innate capacity for ruthless, sometimes suicidal self-criticism. The anti-Western animus of the European Left may be foolish, dishonest, and disastrous – but it is not un-Western.

From the beginning the West has been animated by a spirit of individualism that has involved the willingness to negate even the desire for life in order to achieve the ideal. We have been willing to risk everything, in other words, for individual autonomy, and for our vision of what is right. This is the source of everything great about us, but it is simultaneously our tragic flaw. It seems to lead, in many Westerners, to a form of madness in which one comes to believe that freedom means emancipation from all limits whatsoever. And so modern Westerners now believe that we are not just capable of taming or channeling our animal desires, but of giving birth to ourselves.

We believe that we can free ourselves from history, from culture, from biology, even from the limits of time and space. We deny heredity, natural inequality, upper limits on physical and mental development, ethnic and national characters, and even the difference between the sexes. We want to “have it all” and be all, or anything. But, of course, this really amounts to being nothing at all. And that really is our goal: the apotheosis of the Western spirit. To be absolutely free of all limits and all otherness; to be free of anything not chosen by the autonomous self. To be free, in fact, of identity. Pico della Mirandola (in his Oration on the Dignity of Man, 1486) understood us correctly: we Westerners are the animal with no nature – or at least we think that we are. And this realization, in fact, is what Hegel saw standing at the end of history. All of history for Hegel was the coming into being, through (Western) humanity of Aristotle’s God: the being who is utterly and completely independent, self-sufficient, and undetermined; spinning in an eternal bliss of pure and perfect self-relatedness.

But, of course, this is complete insanity. It is true enough that we are able to negate our animal nature in the name of an ideal, or to channel our animal drives. But we are not free to be anything we like. The very ability to react against our animal drives has its basis in factors – biological and cultural – that we have not chosen. And the obvious truth is that we haven’t freed ourselves from history, culture, and biology. We have only fooled ourselves into thinking that we have, or that it is possible. Intrinsic, immutable human characteristics continue to exist – as well as intrinsic, immutable human inequalities. The madness of the West is not that it has removed these things, but that it thinks it has. And this madness may well lead to its destruction.

As a perfect illustration of how one cannot escape one’s nature and one’s history, simply consider today’s Left-wingers. Whether we tarry with the p.c. historians or sociologists at Ivy League schools, or with the garden-variety liberals of Berkeley, California, or with the Democratic power brokers of Washington, D.C., or with the Labour organizers of London, we will find a people as deeply invested in Eurocentrism as Rudyard Kipling.

I know that this will seem an incredible claim. But consider: while those on the Left spend a great deal of time today speaking about “diversity,” in reality they are only willing to affirm those aspects of other cultures that do not conflict with the ideals of Western liberalism. Other cultures may enter into the great, multicultural project – but they may not exhibit (as many do) sexism, misogyny, or homophobia – or engage in such practices as arranged marriages, duels, honor killings, or clitoridectomy. Western liberals are in fact perfectly prepared to welcome individuals from cultures that practice these things – but most see it as their mission to enlighten them and get them to stop.

The Left-wing “celebration of diversity” amounts, in the end, to a celebration of culture in its external and superficial forms. In other words, to Western liberals “multiculturalism” winds up amounting simply to such things as different costumes, music, styles of dance, languages, and food. The real guts of the different cultures – how they view the world, how they view the divine, how they view men and women – have to be nipped and tucked (or even excised entirely) to bring them into conformity with Western liberalism.

Thus, the hidden agenda of so-called “multiculturalism” is really the “Enlightenment,” or rather Europeanization, of all peoples. Now, I would venture to say that virtually no Western liberals are consciously aware of this. The obvious reason is that for the most part they are unable to see the culture of liberalism as uniquely Western – and thus they do not perceive that they have any Western identity at all. They see themselves as cosmopolitans; citizens of the world. They have no qualms about “helping” others to become like themselves, because they think that what they are really doing is merely helping those others to become truly human (to “realize their human potential”).

They have unconsciously taken European traits and values as simply “human” and projected them onto the rest of the world. It is thus possible for them to both “celebrate diversity” and, for example, give condescending lectures to Muslims about women’s rights. They do not perceive this as imposing their culture onto others, because they do not even perceive their culture as their culture; they see it as a “universal humanity” that others may need a little help to fully actualize. And it is their mission to help them to do so! (And one of our Western characteristics is that we must always have a mission in order to justify our existence.) The unification of all peoples, an end to war and strife, universal respect for rights, universal political enlightenment. It’s the end of history, and it’s all decked out in a coat of many colors. But there is but one lily-white Western mono-culture underneath. And the ultimate irony is that that mono-culture is spread by self-hating Westerners who condemn their culture because they think it has failed to live up to ideals that are, in fact, the invention of Westerners.

Of course, it is not just the Leftists who exhibit these tendencies – who want to civilize the planet by spreading a Western culture they do not even recognize as Western. Conservatives are playing the same game (especially the recent variety of “neo-conservatives”). It seems not to matter who is in charge. We are always in the business of exporting our “timeless ideals.” Always forcing others to be free. Always celebrating otherness by imposing a “humanitarian” sameness. It seems that we Westerners simply cannot escape our Westernness, regardless of our political affiliation.

So what is the cure for this peculiar brand of madness? Here we have to be careful, because some of the cures proposed by Right-wingers are, in fact, worse than the disease. A cure is worse than the disease when it kills the patient. And some have proposed alterations to our self-conception and way of life that are profoundly anti-Western. For example, it is true that one of our problems is that we lack unity. So some of us look to non-Western countries like North Korea, take note of their impressive unity, and yearn for something similar. But we must keep squarely in mind that though our individualism, our passion for freedom, our self-criticism, and our bellicose nature have indeed, it seems, produced some pretty problematic results – nevertheless this is us. This is who we are.

Whoever would seek to save the West must not seek to change what is fundamentally Western about us. Indeed, such an aim is doomed to failure. So what is the answer? It is just possible, of course, that there may not be one. It is just possible that Western man is indeed a tragic figure, and his story a tale with no happy ending possible. This was Spengler’s position, in fact. And we must confront it. In the final analysis, we might just be a people whose incomparable greatness was made possible by traits that eventually doomed it.

Of course, if we adopt this pessimistic outlook we are bound to make Spengler’s prophecy a self-fulfilling one. So I would like to suggest an alternative. It deserves to be discussed at greater length, but I will merely sketch it out here. Fittingly, I will take my inspiration from Hegel. The thinker who revealed to us the beginning of Western history, its course, and its alleged end may also be able to provide us with a way to a new beginning.

In his Philosophy of Right, Hegel deals with different conceptions of freedom. Most philosophers and ordinary people take freedom to mean “lack of constraint,” and to be the opposite of “determination.” But, good dialectician that he was, Hegel argues that this conception rests upon a false dichotomy. If freedom means lack of determination, then freedom is completely impossible. All of us are born into a determinate set of cultural, social, geographical, and historical circumstances. We don’t choose these things, but they shape who we are – often in ways we are oblivious to (as my earlier discussion of Eurocentric Leftists illustrates).

But Hegel argues that this fact is not something we should mourn – because this “determination” is merely the set of conditions that makes possible our freedom. As I remarked earlier, freedom is always freedom within a context; “freedom of choice” means freedom, within a certain context, to select from a number of options. The context always defines what the options are – even the option you may dream up, that no one else has realized or thought to choose. And all sorts of factors define and make possible a context, factors over which we have no control. So, for example, that I was born in this country as opposed to that one, to this sort of family, in this time period, etc., undeniably limits me – but it defines a context in which I may make choices and, indeed, realize myself as the sort of being I am.

Now, suppose someone responds to this by saying “Yes, but I didn’t get to choose the context I was thrust into, or to define what my choices are. Therefore I’m not free.” This is simply not a reasonable position, however, for it demands the impossible – and thus sets up an impossible, chimerical notion of freedom. Hegel’s answer to this is to say that we are always fully and absolutely free so long as we recognize that the “limiting factors” in our lives are in fact the conditions for our self-realization; the conditions for such freedom as we have, in other words. The man who sees these conditions as merely alien and “oppressive” will feel himself unfree. If, on the other hand, he is able to recognize how his unchosen context has made it possible for him to be the man he is, with the choices and possibilities arrayed before him, he will not see these factors as limiting. If, in other words, he chooses the unchosen then he remains a fully autonomous individual. Hegel’s provocative way of putting this is to say that we must “will our determination.”

And this might be the way to save Western man. We cannot change the fact that what we seek is autonomy – to conquer the other, to penetrate, to know, and to control. But the next step in the historical development of Western self-understanding may be to recognize the absolute necessity and immutability of the conditions that make our nature possible. And to affirm them: to will them, to choose them. Hegel, in The Philosophy of Right, spoke exclusively of willing the social conditions that make possible our freedom. But let us expend this to include biological, and other conditions. Thus, for example, the cure for the West’s radical feminism is for the feminist to recognize that the biological conditions that make her a woman – with a woman’s mind, emotions, and drives – cannot be denied and are not an oppressive “other.” They are the parameters within which she can realize who she is and seek satisfaction in life. No one can be free of some set of parameters or other; life is about realizing ourselves and our potentials within those parameters.

Hegel was right about history: the telos of (Western) history really is our coming to consciousness of ourselves. But, contra Hegel’s followers, we are not at the end of history. In fact, we are going through a stage of history in which we are still profoundly deluded in our self-understanding. And it is having disastrous consequences. The next phase of the historical dialectic, if there is one, will be the antithesis of the present: we Westerners will recognize the futility and destructiveness of denying our nature; of denying the unchosen conditions – biological, cultural, historical, social – that make us who we are. And we will choose instead to affirm those conditions. This is no defeat for us, and no rejection of what makes us uniquely Western. It is the action of a fully self-aware and autonomous being. It is the Western spirit come to complete and perfect consciousness of itself: as unique, as a being of a specific nature which it simply cannot escape. And who would want to escape such a glorious nature as ours?

But what then? That is a uniquely Western question. For the West, there is always something yet to come, some adventure to be had. Well, willing the conditions for our freedom doesn’t mean the same thing as making peace with the world. No, we Westerners are determined to strive – to be restless. It is this fact about ourselves that we must make peace with, and affirm. And so we will go forward to new adventures, conquering new territories (literally and metaphorically). But this time it will be with full consciousness of who we are – and pride in who we are. The “end of history” comes when we achieve this absolute self-consciousness and stop deluding ourselves, and denying ourselves.

But the “end” of our history is only the beginning, for it is truly the point at which we come into full possession of ourselves and our possibilities. And those possibilities are limitless and will remain so, if we live and act always in the knowledge of who we are. If, to put it a different way, we become who we are.

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PostSubject: Re: Things to Read Wed Oct 30, 2013 11:47 pm

Thomas Sowell stares into the abyss of racial reality: [You must be registered and logged in to see this link.]

All things considered he's probably my favorite negro; aside from Malcolm X.
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PostSubject: Re: Things to Read Wed Nov 06, 2013 3:23 am

“Our Civilization is Disappearing”
Interview with Jean Raspail


What do you feel about the current situation?

You know, I’ve no wish to join the big group of intellectuals who spend their time debating immigration . . . I have the impression that these talks serve no purpose. The people already know it all, intuitively: that France, as our ancestors fashioned it centuries ago, is disappearing. And that we keep the gallery amused by talking ceaselessly of immigration without ever saying the final truth. A truth that is moreover unsayable, as my friend Jean Cau noted, because whoever says it is immediately hounded, condemned then rejected. Richard Millet came close to it, look what happened to him!

Is the seriousness of the problem being kept from the French people?

Yes. Starting with the politicians in charge first of all! Publicly “everything’s going well, Madame Marquessa.” But behind closed doors, they acknowledge that “yes, you’re right: there is a real problem.” I have several edifying letters on this subject from prominent leftist politicians, from those on the right too, to whom I sent The Camp of the Saints. “But you understand: we can’t say it …” These people have a double language, a double conscience. I don’t know how they do it! I think the distress comes from there: the people know that things are being hidden from them. Today, tens of millions of people don’t buy into the official discourse on immigration. Not one of them believes that it is an opportunity for France “une chance pour la France.” Because reality imposes itself on them, every day. All of these ideas boil in their heads and don’t come out.

You don’t believe it’s possible to assimilate the foreigners welcomed into France?

No. The model of integration isn’t working. Even if a few more illegals are escorted to the border and we succeed in integrating foreigners a bit more than today, their numbers will not stop growing and that will change nothing in the fundamental problem: the progressive invasion of France and Europe by a numberless third-world. I’m not a prophet, but you see clearly the fragility of these countries, where an unbearable poverty is established and grows ceaselessly alongside indecent wealth. Those people don’t turn to their governments to protest. They expect nothing of them.

They turn to us and arrive in Europe in boats, ever more numerous, today in Lampedusa, tomorrow elsewhere. Nothing discourages them. And thanks to the demography game, by the 2050s, there will be as many young indigenous French as there are young foreigners in France.

Many will be naturalised.

Which doesn’t mean they’ll have become French. I don’t say these are bad people, but “naturalisations on paper” aren’t naturalisations of the heart. I cannot consider them my compatriots. We need to drastically toughen the law, as a matter of urgency.

How can Europe deal with these migrations?

There are only two solutions. Either we accommodate them and France — its culture, its civilisation — will be erased without even a funeral. In my view, that’s what’s going to happen. Or we don’t accommodate them at all — that means stop sacralising the Other and rediscover your neighbour, that means those next to you. Which means that we stop giving a damn sometime about these “Christian ideas gone mad,” as Chesterton said, or these depraved human rights, and that we take the indispensable measures to distance ourselves, without appeal, to avoid the dissolution of our country into a general métissage [literally race-mixing but used as a sort of equivalent of the English diversity]. I don’t see any other solution. I travelled a lot in my youth. All peoples are fascinating but when you mix them too much, it is much more animosity that develops than sympathy. Métissage is never peaceful. It is a dangerous utopia. Look at South Africa!

At the point where we are now, the measures we would have to take would necessarily be very coercive. I don’t believe it will happen and I don’t see anyone who has the courage to do it. They would need to put their soul in the balance, but who is ready for that? That said, I don’t believe for an instant that the supporters of immigration are more charitable than me: there probably isn’t a single one of them who intends to welcome one of these unfortunates into his home . . . all of that’s just an emotional pretence, an irresponsible maelstrom that will engulf us.

Is there therefore no solution other than submission or coercion?

There could perhaps be one, but it will only have one chance: isolates where a population that is ethnically and culturally threatened by other communitarianisms could find refuge. Besides, it’s already happening: we can see already that the French “de souche” [indigenous] are fleeing the so-called “sensitive” districts. The demonstrations against homosexual marriage are also a form of communitarianism: they testify to the rejection by millions of French people to the “change of civilisations” promised by the Left and by Christiane Taubira. Today, everyone condemns communitarianism, but it could be a solution, at least temporarily. These opposed communitarianisms will reinforce themselves mutually by the animosity they will convey and that will end, finally, in extremely severe confrontations. Even if we don’t need to wish that adversity occurs.

You don’t believe in a sudden new beginning, as has occurred many times in the history of France?

No. It would require an epic spirit, an appreciation of an elevated destiny for a sudden new beginning to be possible in France. It would require people to still believe in their country. I don’t see many of them left. At least reforming from top to bottom the national education system and the audio-visual media, taking away the platform from the teachers and the journalists who are participating in the disinformation . . . We have desacralised the idea of the nation, the exercise of power, the past of the country. We have put cracks in the statue of France, we have disfigured it (expecially the Left!) to the point where nothing inspires respect any more. The power of the false ideas disseminated by the national education system and the media is boundless. But as for me, I have lived in France for 1500 years, I’m OK with what is mine, and I’ve no desire for it to change . . .

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PostSubject: Re: Things to Read Wed Nov 13, 2013 2:34 am

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"This cultural history explains the European settlement of the United States as voluntary migrations from four English cultural centers.

Families of zealous, literate Puritan yeomen and artisans from urbanized East Anglia established a religious community in Massachusetts (1629-40);

royalist cavaliers headed by Sir William Berkeley and young, male indentured servants from the south and west of England built a highly stratified agrarian way of life in Virginia (1640-70);

egalitarian Quakers of modest social standing from the North Midlands resettled in the Delaware Valley and promoted a social pluralism (1675-1715);

and, in by far the largest migration (1717-75), poor borderland families of English, Scots, and Irish fled a violent environment to seek a better life in a similarly uncertain American backcountry.

These four cultures, reflected in regional patterns of language, architecture, literacy, dress, sport, social structure, religious beliefs, and familial ways, persisted in the American settlements. The final chapter shows the significance of these regional cultures for American history up to the present. Insightful, fresh, interesting, and well-written, this synthesis of traditional and more current historical scholarship provides a model for interpretations of the American character. Subsequent volumes of this promised multivolume work will be eagerly awaited. Highly recommended for the general reader and the scholar."
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PostSubject: Re: Things to Read Sun Nov 24, 2013 7:17 pm

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Looks good... has anyone read this by any chance?

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Things to Read Tue Jan 07, 2014 8:00 am

Neo-Nihilism​ by Peter Sjöstedt-H

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This came to my attention recently, Ontologistics book.
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PostSubject: Re: Things to Read Wed Jan 22, 2014 3:38 pm

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The Liberal (Marxist, Socialist, Human Secular...) nihilistic twang is noticing a shift in awareness.

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