Americanism

Pres. Trump took a moment during his Colorado Springs campaign rally to criticize the Oscars for awarding best picture to the South Korean film 'Parasite' — the first foreign language film to win the award. [You must be registered and logged in to see this link.]

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Patch notes:
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* New Bluetooth driver can stream words direct 2 brain; dropped legacy teleprompter support

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Soros: "Europe must stand with Turkey"
The tribe strikes again, showing that they are eternal allies of their Muslim Brothers.
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McGilchrist, Iain wrote:

The American Revolution, with its famous claims for the individual right to pursue happiness, expresses the left hemisphere's belief that any good – happiness, for example – should be susceptible to the pursuit of the will, aided by rationality. In doing so it has illuminated the paradoxical nature of rationality: that while the rational mind must pursue ‘the good’, the most valuable things cannot be pursued (the pursuit of happiness has not generally led to happiness). Such valuable things can come only as side effects of something else.
The left hemisphere misunderstands the importance of implicitness. There is therefore a problem for it, that certain logically desirable goals simply cannot be directly pursued, because direct pursuit changes their nature and they flee from approach: thus the direct pursuit of liberty, equality and fraternity – despite being fine ideals – is problematic. The French Revolution famously championed liberty, equality and fraternity. The problem with bringing them to the fore as concepts and going for them explicitly, left-hemisphere fashion, rather than allowing them to emerge as the necessary accompaniment of a certain tolerant disposition towards the world, right-hemisphere fashion, is that they can be only negative entities once they become the province of the left hemisphere. This is because the left hemisphere, despite its view of itself as bringing things about, can only say ‘no’ or not say ‘no’ to what it finds given to it by the right hemisphere (just as the right hemisphere in turn can only say no or not say no to ‘the Other’, i.e. whatever it is that exists apart from ourselves: see Chapter 5 above). Thus, since there is no equality in the givenness of things as they actually appear to the right hemisphere, equality becomes, for the left hemisphere, a need and a drive to pull down anything that stands out as not equalling ‘equality’ – the essentially negative sense in which equality was pursued through the mayhem and carnage of the French Revolution. Neither is there any liberty in what is given by the right hemisphere, which delivers the world as a living web of interdependencies that require responses, and entail responsibility – not the exhilarating nihilism of ‘liberty’, in the sense of casting off all constraints. The liberty of the left hemisphere is, as is bound to be the case, an abstract concept, not what experience teaches us through living. This is what Edmund Burke was getting at in his 1775 speech on conciliation with America, when he said that ‘abstract liberty, like other mere abstractions, is not to be found’. The left hemisphere's version of liberty is a mere concept, not the freedom which can be experienced only through belonging, within a complex of constraints. Instead, because it has to positively do something (but the only thing it can do is to say ‘no’), it is obliged to proceed by negation: to set about eroding and dismantling the structures of naturally evolved traditional communities in which such experience of liberty could be achieved, seeing them as impediments to its own version of an unconstrainedly free society. Fraternity too lives in the relationships that are formed in the communities of kinship and society made possible by evolution of the right frontal lobe (not ‘Society’, a conceptual construct of the left hemisphere). The left hemisphere version of this is a sort of association of labour (Gesellschaft, in Tönnies’ terms, as opposed to Gemeinschaft)58 and the bureaucratic provision of what is called ‘care’, at the same time that the network of private and personal bonds and responsibilities in communities, in which fraternal feelings and the actual experience of care are made possible, is eroded.
The American Revolution is a rather different matter; for one thing, it was notably lacking in ‘Jacobins’. Its approach was not to do as much as possible to bring into being freedom by an effort of will (the French model), but as little as possible: a laissez-faire approach which approximates to Berlin's concept of negative liberty – as few restraints as possible. As such it enjoyed, unlike the French Revolution, the support of Burke. Whatever its rhetoric, its aim was the reduction of formal restrictions on society, while maximising communality, largely in the interests of economic well being.
Democracy as Jefferson saw it, with its essentially local, agrarian, communitarian, organic, structure, was in harmony with the ideals of the right hemisphere. But in time it came to be swept away by the large-scale, rootless, mechanical force of capitalism, a left-hemisphere product of the Enlightenment. What de Tocqueville presciently saw was that the lack of what I would see as right-hemisphere values incorporated in the fabric of society would lead in time to a process in which we became, despite ourselves, subject to bureaucracy and servitude to the State: ‘It will be a society which tries to keep its citizens in “perpetual childhood” it will seek to preserve their happiness, but it chooses to be the sole agent and only arbiter of that happiness.’ Society will, he says, develop a new kind of servitude which covers the surface of society with a network of small complicated rules, through which the most original minds and the most energetic characters cannot penetrate … it does not tyrannise but it compresses, enervates, extinguishes, and stupefies a people, till each nation is reduced to be nothing better than a flock of timid and industrious animals, of which government is the shepherd.
This is, as John Passmore puts it, ‘Benthamite or Fabian perfection made manifest’.
That this dislocation between the ideal and the reality has tended to obtain wherever societies have most stridently identified themselves with Enlightenment concepts (the ‘people's democracies’ of the world) is explained at one level perhaps by Elster's paradox that rationality contains the seeds of its own destruction. At another level, it is an expression of the reality that the left hemisphere cannot bring something to life: it can only say ‘no’ or not say ‘no’ to what it finds given to it by the right hemisphere. Once again this is Blake's perception that: ‘Energy is the only life, and is from the Body; and Reason is the bound or outward circumference of Energy’ (see p. 200).
The most obvious expression of the necessarily negative force of the left hemisphere's project is the way in which the ideals of liberty, justice and fraternity led to the illiberal, unjust, and far from fraternal, guillotine. Anything that is essentially sacramental, anything that is not founded on rationality, but on bonds of reverence or awe (right-hemisphere terrain), becomes the enemy of the left hemisphere, and constitutes a bar to its supremacy; and so the left hemisphere is committed to its destruction. That there were, as at the Reformation, abuses of power, is not in doubt, and in the case of both priests and monarch, these were sometimes justified by reference to divine authority, an intolerable state of affairs. But, as at the Reformation, it is not the abuse, but the thing abused – not idolatry, but images, not corrupt priests but the sacerdotal and the sacred – that become the targets.
The sheer vehemence of the attacks on priests and king during the French Revolution suggest not just a misunderstanding of, but a fear of, their status as metaphors, and of the right hemisphere nonutilitarian values for which they metaphorically act.
The destruction of the sacerdotal power of the Church was a goal of the French Revolution, as it had been of the Reformation. The Reformation, however, had not been nakedly, explicitly, secular: it had purported to replace a corrupt religion with a purified one. All the same its effect had been to transfer power from the sacerdotal base of the Catholic Church to the state, an essential part of the relentless process of secularisation, in the broadest sense – by which I mean the re-presentation of human experience in purely rationalistic terms, necessarily exclusive of the Other, and the insistence that all questions concerning morality and human welfare can and should be settled within those terms – which I would see as the agenda of the left hemisphere. The French Revolution, by contrast, was indeed openly opposed to the Church, but its most daring attack was on the sacramental, necessarily metaphorical, nature of royalty (and by extension the aristocrats, whose authority was reciprocally related to that of the monarchy). At the time of the Reformation, the effigies of saints had sometimes been dragged to the public square and there decapitated by the town's executioner. This not only in itself prefigures the French Revolution, and emphasises the continuity between regicide and the abolition of the sacramental, but also powerfully enacts two other left-hemisphere tendencies that characterise both the Reformation and the Enlightenment, to which we now might turn.

Mcgilchrist, Iain wrote:

While the Enlightenment, then, was apparently all about enlightening our darkness, it had a dark side of its own. It is ‘a mental disorder’ wrote Descartes, ‘which prizes the darkness higher than the light’. Descartes was rather keen on branding those who saw things differently from himself as mad.
Dominated by the left hemisphere, his world is one of comedy and light – he was, after all, the spectator in all the comedies the world displays. But there is madness here, too, which, as I have suggested, approximates the madness of schizophrenia. The successors to the Enlightenment, the Romantics, who I shall argue belonged to a world more dominated by the right hemisphere, saw, instead of comedy and light, tragedy and darkness, their ‘madness’ approximating that of melancholia and depression. But darkness was not to be banished by a fiat of the Enlightenment, either.
It has become increasingly obvious to historians and social theorists of the last hundred years that the Enlightenment, despite its optimism about itself, was not just a period of uncomplicated progress in human understanding and in society and politics at large. The appeal to reason can lead to sweetness and light, but it can also be used to monitor and control, to constrict and repress, in keeping with my view that the aim of the left hemisphere is power. With time, a dark side to the Enlightenment became too obvious to conceal.

But... But... I thought Jews were in favour of open borders [You must be registered and logged in to see this link.]

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Because White nations are ruled by Bloomberg-type globalist traitors "Asian economies will take seven of the top 10 spots on the list of the world's biggest economies by 2030."[You must be registered and logged in to see this link.]

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Pres. Trump refers to the Defense Production Act as a "retaliation."

"If people don't give us what we need for our people, we're going to be very tough... usually we don't have to use it, but we've used it plenty." [You must be registered and logged in to see this link.]

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Mass grave found in Rwanda could contain bodies of up to 30,000 genocide victims [You must be registered and logged in to see this link.]

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Ventilators destined for Barbados seized by U.S. - Barbados Today [You must be registered and logged in to see this link.]

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Satyr wrote:

Ventilators destined for Barbados seized by U.S. - Barbados Today [You must be registered and logged in to see this link.]

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When the enemy is within the gates the facade of being a noble and generous benevolent master is pushed outside the gate.

Without getting too far into it, where love conceals and becomes blind, promoting intoxicating vagueness, fear reveals and becomes aware, promoting sobering clarity.
One sacrifices self, the other preserves it.

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