Amerika

Posts Tagged ‘bruce charlton’

Why Are People Prone To Destructive Behavior?

Saturday, June 24th, 2017

Throughout human history, the cycle repeats: a few innovators create something good, then the herd arrives, then the good thing becomes the same old thing, and then it becomes a ruin and “no one” knows why.

Like most cycles, this one repeats because the behavior that causes it is the same, sort of like how one might regularly trip over the shoes left outside the door the night before because that was a convenient place to take them off. Humans exhibit the same behavior time and again.

What is important about this is that the behavior is unintentional, meaning that its results were not intended or even considered by the participants. They did what made sense, and ended up at bad results nonetheless, but for some reason, cannot learn from the experience so repeat it pathologically.

If we dig down a bit, we can see that the problem is individualism, or the tendency to put self first before concerns for the right type of order and social structure in an organization. To defend this choice, individuals glom together into collectives to force the group to tolerate each of them or face their collective wrath.

In ancient times, individualism was seen as hubris. The ancients saw the world as having an intangible order of rightness, balance, beauty and truth. This was not truth in our modern sense of isolated facts, but truth in that it was an accurate representation of intuition and order of nature united through a type of creative imagination that “saw” the world in metaphorical terms.

Hubris was the violation of this order, which was not categorical in our modern sense of giving every object a single category identity and then filtering with a yes/no type of thought process. To the ancients, everything had its place, and when all was in balance, life itself could not be altered as in Utopian fantasies, but it could be gradually qualitatively improved.

For this reason, the ancients never changed the fundamental form of human civilization, which involves an aristocracy, caste system, ritual customs, strong symbolism, and a type of vision of reality that we might describe as “hallucinogenic” and “mystical” today. For the ancients, the world was alive, and we humans were just actors in a bigger drama that we could not possibly understand.

Individualism inverted all of that, by saying (per The Enlightenment™) that the order of the universe was the human being, and that what mattered was the material safety and comfort of the individual, and not having any things above the individual — heritage, culture, kings, gods — for which the individual must sacrifice. The ego won out in the battle of parts of our personalities.

But now, others are speaking out about the corrupting and destroying role of individualism in human affairs:

I see the curse of extreme individualism in so many areas. There is the fact that so many people who have been converted to our ideas prefer to remain anonymous, disorganized and inactive. There is the fact that the overwhelming majority of our people are so sunk in extreme individualism that they don’t care about our heritage or the fate of future generations – the most extreme example being the millions of women who have aborted their own children…More broadly, the American family and civic organizations in general have crumbled as a result of the triumph of expressive individualism in our culture since the 1960s.

Alexis de Tocqueville, the author of Democracy in America, once observed that the extreme individualism fostered by liberal democracy leads to extreme conformity. In liberal democracies, the common man doesn’t want to be on the wrong side of Public Opinion, which is his Almighty God.

And others have incorporated it into the anti-individualism position of the Alt Right:

The alt-right is against the free market and cares little for the constitution. Spencer opposes individualism and supports a version of the European Union, but has also expressed admiration towards the Soviet Union for protecting Russians against Western liberal democracy.

They are correct. The individual is the only God that modernity will accept. From the idea of equality, which states that all must be included and treated the same despite the wide variation in their contributions and sanity, to the notion from The Renaissance™ and The Enlightenment™ which states that man is the measure of all things and the human form — not content — is idealized, this era was defined by its worship of the individual. It has ended, as selfish things always do, in a cloud of debt, failure, corruption, insanity, selfishness and neurosis.

How to escape individualism? One can only escape a bad goal by finding another goal, because the state of having no goal always results in default human behaviors. One must desire something else, such as the desire to become good:

The mainstream modern assumptions are that the aim of life is hedonic: enhancing happiness, diminishing suffering – the main moral imperative is unselfishness, sharing.

…So perhaps the most valuable thing that could be done nowadays is to strive for sanctity, in oneself I mean.

…The world does not really need more people to ‘do good’, but for some people to become good.

This is consistent with the vision of the ancients, namely the observation that humans during a Golden Age were motivated by virtue instead of materiality, as chronicled by Plato:

When discord arose, then the two races were drawn different ways: the iron and brass fell to acquiring money and land and houses and gold and silver; but the gold and silver races, not wanting money but having the true riches in their own nature, inclined towards virtue and the ancient order of things. There was a battle between them, and at last they agreed to distribute their land and houses among individual owners; and they enslaved their friends and maintainers, whom they had formerly protected in the condition of freemen, and made of them subjects and servants; and they themselves were engaged in war and in keeping a watch against them.

Individualism is materialism. By training our minds on what we are now, and fearing its loss, we become defensive toward the world and thus try to control it, which in turn controls us because it makes us beholden and obedient to certain illusions. A better perspective is to fit the individual into a natural order, and to take delight in that role, because when we are where we belong, we not only do no harm but have our only chance for real excellence. Better to be an excellent janitor than an inept stockbroker or general!

Discovering The Nature Of “Control”

Tuesday, May 16th, 2017

Amerika has taken the lead on the Right in criticizing the unifying method of our society: control, which serves only the individualistic ego, as opposed to cooperation, which requires a purpose and therefore invokes questions like “who are we?” and “what should we be doing?” which make it unsuitable for consensus politics.

Control is a philosophy of mass motivation: break people down into individuals motivated by external material reward, create a fungible crowd, demand that it do and believe the same things, and keep it individuals in constant fear that they will “stand out” from the crowd as having violated the fundamental principle of the crowd, and simultaneously motivate them to “stand out” by demonstrating their allegiance to the idea that unites the crowd. This creates a mass of people who are fundamentally inert in their confusion but can be used as means to an end; the trap in control is that control only serves itself, and those who hope to use control find themselves being swallowed up by it. Control is at first power, and later, inversion of the will through its enslavement to the need to continue and further control.

More voices on the Right are joining a critique of the nature of control:

This system, which still dominates the present-day power structure, has some troubling aspects that help to explain the growing dysfunction and decline of our society. I want to draw attention to two in particular.

First, because power is based on control rather than on ownership, there is a constant need to justify it through appeals to the emotions of the masses. Rather than being defined by the interests of the masses, democracy is defined by what can be sold to the masses, which is definitely not the same thing. Secondly, the need to demonstrate competence outweighs the need to have actual competence.

The great irony is that these two characteristics are produced by a system dedicated to efficient control and getting results, but in effect they work against efficiency and results.

The defining attribute of control is its focus on external features and motivations. This pairs handily with equality, which insists that people are essentially the same, and that changes in behavior and motivation are regulated by their position in society, wealth, power, education, social group and other factors that are outside of their personalities.

External factors are those, in other words, outside of individuality itself: the moral and realistic choices of an individual based on what that person understands and values. The “understanding” portion of that calculus involves a good deal of genetic determinism, since intelligence and most preferences are biological in nature and thus heritable.

Control can only be opposed by cooperation, which requires a sharing of purpose and values, both of which arise from internal traits and are assessed through gut instinct and intuition including aesthetics. Cooperation unites unequal individuals in the pursuit of a shared goal, knowing that while each may benefit differently, all achieve the baseline benefit of reaching that goal.

The way to understand inner traits is to explore the nature of thinking:

We discover true hypotheses by attaining to a clear knowing, by achieving a transparency of thinking. (Such transparency must, in practice, be achieved actively – not least by rejecting false assumptions.)

Truth is then seen – but it is not imposed on us; it is possible to know and to deny (that is a consequence of human agency, or free will).

The proper conduct of science involves attaining this clear seeing – which is a question of attitude, which is dependent on motivation: on wanting, more than anything, to know.

External thinking does not focus on clear understanding of the world, but instead is inward looking toward human individuals and their impulses or reactions to stimulus. Internal thinking is more reflective, contemplative and most of all, quiet. It suppresses the cacophony of desires, whims and responses that normally fill the human mind, and sees the world as close to as it is as possible.

What this leads us to is the most interesting of hybrids: a realist approach to philosophy, anchored in the fundamental ideas of religion, namely that for those who can think, clarifying the mind, finding eternal values and pushing aside the dual social and emotional impulses of humanity to discover something approximating a moral adaptation to existence.

A Monist Interpretation Of Ultimate Reality

Tuesday, May 16th, 2017

Among philosophers, there are some who extend the Kantian idea of intuition as the root of all knowledge to suggest that instead of pursuing purely analytical thought, which tends to be derived from the visible, we must pursue an ultimate reality in which the world is comprised of ideas, and the most compatible ideas shape our future.

There is no denying that the world appears to objectively exist, and for all intents and purposes, it does objectively exist, yet it is easy to see that it is nothing more than an apparition. It is similar to the way the sun appears to rise and set each day. We might directly experience the rising and setting of the sun with our own eyes, so to speak, yet the whole thing is an illusion produced by the rotating earth. It is an experience which is constructed out of our perspective as beings situated on the earth. In the same way, our experience of the world as an objective entity is a mirage generated out of a particular perspective, one that is centred around a belief in the self and reinforced by habit of thought. The objectivity of the world appears real on the surface, but it disappears the moment you begin to approach it.

This struggles with the same question that Schopenhauer introduces, which is that if life is comprised of cause and effect, the cause of materiality will be more complex than materiality itself, indicating the presence of additional dimensions to our world, or that our world is the result of long chains of causes that begin in an entirely different medium. This is German Idealism, also called “transcendental idealism”:

Kant’s idealism is, perhaps, the most moderate form of idealism associated with German idealism. Kant holds that the objects of human cognition are transcendentally ideal and empirically real. They are transcendentally ideal, because the conditions of the cognition human beings have of objects are to be found in the cognitive faculties of human beings. This does not mean the existence of those objects is mind-dependent, because Kant thinks we can only know objects to the extent that they are objects for us and, thus, as they appear to us. Idealism with respect to appearances does not entail the mind-dependence of objects, because it does not commit itself to any claims about the nature of things in themselves. Kant denies that we have any knowledge of things in themselves, because we do not have the capacity to make judgments about the nature of things in themselves based on our knowledge of things as they appear.

Schopenhauer elaborated on this by making it clear that there was no knowledge of things in themselves, but that in fact the perceiver creates the perceived object from external reality plus a perceptual filter, which shows us that the entirety of reality as we know it is relative to the individual, which is to say relative among individuals, with some perceiving more than others:

Schopenhauer holds that “no truth is more certain, no truth is more independent of all others and no truth is less in need of proof than this one: that everything there is for cognition (i.e., the whole world) is only an object in relation to a subject, an intuition of a beholder ” (WWR, §1, pp. 23–4). This simple and perhaps inescapable thought may be regarded as the most fundamental motivation for any form of epistemological idealism.

These ideas, at first, are shocking because they navigate between two human illusions: (1) the external world is evident and universal and everyone can perceive it and (2) people live in their own worlds, determined by their intent and desires. Neither are true, but both are partially true. People interpret an objective world as best they can, and end up with a version of it filtered through their own perception and, most importantly, ability to accept what they are seeing. People in denial see less of the world than others.

At a basic level, this idea suggests that the universe is relative, which means that any object is known through its relationship to other objects and not to some universal center. We know light through darkness, not through some middle level of partial light, and we know cold through hot, death through life, truth through untruth, and many other variations of this idea.

Bruce Charlton argues for a variety of this theory:

In the beginning Men were merely primordial selves immersed in the ocean of universal consciousness; and the history of everything has included the progressive and incremental separation of these selves from the universal primary reality.

We began as immersed in universal reality – joined with everything, and everything joined with us – with permeable selves… We end with a Self that is aware of its own separation from things, from other people, from memories – and even from its own thoughts…

This separation of the self can [be imagined through] a biological analogy; as development. A baby lives at first in the ocean of amniotic fluid, inside the mother; and only gradually, incrementally, does the baby’s self become separate from the mother’s self – first by birth, then by development and increasing independence… but only in adolescence does the child at some point become existentially separate – an agent.

The concept of ultimate reality — called “universal reality” in the quotation above — is that our material world is the effect, and not cause, of the world as it actually is. This makes sense to some degree, but could benefit from an upgrade to monism.

Monism is the notion that there is no division between physics and metaphysics; the two play by the same rules, which we might refer to as “information science” because reality behaves like ideas, according to logical principles, more than arising from the properties of material itself.

This can have an agnostic version, which is that this function can exist independent of a god or enduring metaphysical reality, but appreciating the wisdom of the design of existence leads to a recognition that the world exists like a calculator, refining itself toward some ongoing state of higher complexity or qualitative improvement.

If the world acts like a calculator or mathematical equation, it possesses some form of consciousness or tendency. Much like natural selection, this tendency engages in purposive calculations much as natural selection does, resulting in a greater degree of efficiency or function.

This implies a basic consciousness, like that in a computer that is aware of itself without having a centralized and self-aware ego. Life merely does what it does, but in doing so, it creates a product that is like thought itself. It forever refines what it has into something more advanced, and in doing so, comes to know itself.

For humans, this provides the basis of understanding the world beyond the material but without venturing into dualistic theories where an external controlling force is assumed. Instead, the world itself is its own force, without a need to articulate itself. This shows us where we fit into this order.

In such an order, whatever advances complexity and organization rises above the rest, even if through the most primitive methods possible. This occurs because this order is a self-refining system, which means that it aims toward qualitative improvement constantly, instead of simply expanding outward into every possibility, which would be quantitative expansion.

Naturally, such an order points upward toward some centralizing force or at least, the highest apex of qualitative order. This implies that something God-like exists within the world. If the world is idea, then there is some ultimate direction or purpose to the calculating state of those ideas. If there is a purpose, there is a source of direction or fulfillment of goal in an apex.

This view shows us the universe as a giant calculator or computer. It churns through endless calculations, finding better answers all the time, and then integrates those in order to discover what principles it may. Those are regulated by some sense of logic or

If something acts like a calculator, meaning that it transacts computations, it has some kind of consciousness. Our universe clearly engages in purposive calculations like natural selection, gradualism and organicism. This reveals its basic level of consciousness.

Our universe clearly engages in purposive calculations like natural selection, and this means that it has some basic form of consciousness. It aims to improve itself not in quantity, but in quality, which is metaphorically equivalent to getting a more exact answer.

With that in mind, we see that it does not have fixed “purpose,” but rather a mechanism by which it gradually advances the more-complex over the less-complex. This is nihilistic: it does not judge by whether the outcome is good, only goes through the calculations without emotion.

At this point, we see the universe as nihilistic or without judgment of our human desires. It is merely functional, entirely logical, and separate from any particular form or direction.

This inhuman nature provides stability. It means that the universe reaches its conclusions without considering the emotional affect of them, and so can act independently from any central control least of all that by a thinking, judging perspective.

From this, we can see the emptiness of the universe. It does not assess good or bad; it merely functions. We are alone, actors within a complex schema, trying to find what produces the best results — “good” — among infinite options for lesser success, a.k.a. “bad.”

Dualism posits that there is a perfect order in another world, and that we emulate it in this world as a means of being “good.” Monism recognizes only cold, hard logic, and sees no human role in it except as deluded monkeys with car keys attempting to rationalize their fate.

However, the positive factor of monism is that it suggests that the universe is consistent. There is no judgment at all, or personality involved, only the mechanistic actions of cause and effect. This liberates us from the superstition of trying to guess what a personality in control of us intends, and shows us life as a logical construct, independent of our emotions.

That mentality leads to transcendentalism. We see the world as a perfect order, working blindly and independently, and so instead of trying to influence it with our emotions, we discipline ourselves according to its wisdom. In doing so, we adapt to it, and improve our own thinking to be more realistic.

At the end of the day, this is all we have ever had: a consistent universe and our ability to understand it. If metaphysics is out there, it is consistent like the rest. Everything else is human projection and must be avoided, unless we — like so many others — want to delude ourselves and fall into oblivion.

Confronting Inequality

Tuesday, May 9th, 2017

Almost no one understands what “equality” means. To the man on the street, it signifies that he can do whatever he wants as long as he can pay for it. In politics, it means subsidizing those who are not thriving. In reality, it has a more significant meaning.

Our nervous minds seek ways to make the world feel safe. They do this by creating symbols that make the world seem simple and easily manipulated. The primal archetype of this is to treat the world as one single thing, with a personality that we can reason with, and which will reward us if we do what is sociable, pacifying that personality.

Every primitive superstition involves appeasing a blood-god, and this might be the most honest form of this widespread human pathology. In modern times, we use “equality” to render the rest of humanity into a single entity that we can control with language and symbol.

The pathology of equality treats other humans as a fungible commodity which can be commanded to do what is necessary. If humans are regulated solely by external forces like incentives and punishments, the individual ego can feel safe that it can manage other people, without having to get into the nitty-gritty of how they are different and what actually motivates them.

One might term this a “consumerist” view of the world because it treats other people like products, machines or objects on a factory assembly line. All of the troublesome detail of life is left out, replaced by the self versus a world of identical people who can be controlled.

If equality has a founding myth, it is the notion of universal human reason, an idea which comes to us from The Enlightenment.™ They are manipulated by their reason, because they rationally respond to incentives and punishments. This requires us to assume that all people think alike and understand exactly the same thing from our words and symbols.

Consider a typical misunderstanding of Fred Nietzsche:

Nietzsche has been blamed for a more silent disaster: the rise of relativism and the idea that there is no such thing as objective truth. Seldom now, especially in academia, do you now read the word ‘truth’ written without those doubting – and even contemptuous – inverted commas. One of the most resilient doctrines of our times is that all knowledge depends on who is saying it and for what motive. This relativism is invariably traced back to Nietzsche.

This is largely to do with French philosopher Michel Foucault’s rehabilitation of Nietzsche. Foucault’s writing on power and knowledge in the 1960s and 1970s, which has been widely disseminated in society ever since, drew upon quotes from Nietzsche that ‘truth’ stems from the desire for power and has no eternal objective foundation. In his landmark lectures, ‘Truth and Juridical Forms’, delivered in 1973, Foucault said of the myth of ‘pure truth’: ‘This great myth needs to be dispelled. It is this myth which Nietzsche began to demolish by showing… that behind all knowledge [savoir], behind all attainment of knowledge [connaissance], what is involved is a struggle for power. Political power is not absent from knowledge, it is woven together with it.’

As the author of a book on nihilism, it behooves me to offer a comparison to the definition of nihilism:

Nihilism is the belief that all values are baseless and that nothing can be known or communicated.

For convenience, we separate this into three parts:

  1. All values are baseless
  2. Nothing can be known
  3. Nothing can be communicated

How do we reach relativism, or the idea that all truths are relative to the individual, from this? We filter it through equality. Equality demands that we affirm that what each individual sees as true is actually true, so instead of rejecting that, we say that they have truths which are true to them.

A more sensible version would be esotericism, which would say that truth is discovered in degrees according to natural ability and how much of the cumulative underlying truths one has discovered so far. In other words, reality is real, but people are discovering it like a detective uncovering a mystery, with some getting farther than others. But that is anti-egalitarian.

Back to the topic, what Nietzsche affirmed is the end of equality: all “truths” are symbolic manipulation expressed in self-interest, but those of the highest type of human tend toward being as accurate as possible because their intelligence allows them to see the value of accurate information.

This follows from his statement “there are no truths, only interpretations” and his comments in his initial work that defined the scope of what was to come, On Truth And Lies In A Non-Moral Sense (more accurately translated as “On Truth And Lies In A Sense Outside Of Morality”).

So, now we see the modern time as a struggle between relativism and esotericism. In one, everyone is equal and everything is true; in the other, truth is a question of degree that varies with the observer, much as it does with the quality of instrument such as microscopes, which come in varying degrees of magnification and lens acuity.

This means a number of things, including that we cannot have a society without caste, because if we want good results, we have to put those who are more sensitive instruments at the top of the hierarchy. We also cannot have democracy, because the “reason”-ing ability that people use to vote is actually a rationalization of whatever they think makes their lives seem perfect and reasonable, a measurement of appearance and not actuality.

Tom Wolfe described this mentality as the fiction-absolute:

Even before I left graduate school I had come to the conclusion that virtually all people live by what I think of as a “fiction-absolute.” Each individual adopts a set of values which, if truly absolute in the world–so ordained by some almighty force–would make not that individual but his group . . . the best of all possible groups, the best of all inner circles. Politicians, the rich, the celebrated, become mere types. Does this apply to “the intellectuals” also? Oh, yes. . . perfectly, all too perfectly.

Through that lens, we see not reasoning man, but rationalizing man. If you want to know why society is inverted, or that its most fundamental terms seem to mean the opposite of what they should mean if used descriptively, it is that human thinking movies backward from conclusion to reason why. Cause and effect are reversed in order.

Lawrence Auster, one of the bright lights of modern conservatism, described one instance of this pathology as the unprincipled exception:

The unprincipled exception is a non-liberal value or assertion, not explicitly identified as non-liberal, that liberals use to escape the inconvenient, personally harmful, or suicidal consequences of their own liberalism without questioning liberalism itself.

Alternatively, the unprincipled exception is a non-liberal value or assertion, not explicitly identified as non-liberal, that conservatives use to slow the advance of liberalism or to challenge some aspect of liberalism without challenging liberalism itself.

Brainwashed by the notion of equality, conservatives see hypocrisy in it. But really, it is another self-interested animal rationalizing its choices by what makes it “feel” comfortable in the life it has chosen. This is a moral challenge; individuals are not just arguing for their own wealth, but that their choices were right by others, by logic, by any gods they believe in.

A Leftist (liberals are one variant of Leftist, or those who endorse egalitarianism, but it a matter of degree, much as Libertarians and Communists both agree on equality) will enact Leftist policies in order to gain wealth and power, but also to justify lifestyle choices made by the Leftists and previous Leftist policy, even if it has turned out poorly.

In turn, conservatives — who are those who accepted the new order, and by doing so were able to sit on the right side of the National Assembly in post-Revolutionary France — by the virtue of having accepted equality, cannot act in any way other than to affirm equality, which forces them to thwart the oncoming decay as much as they can but never attack its core.

Its core is the concept of equality.

With that in mind, we on the Alt Right must look toward the future: the decline of the West, as Plato tells us, began when people became more interested in wealth than in doing what is right by civilization alongside natural and divine order. The philosophy of prioritizing short-term self-interest over the need for logical planning for the future is known as individualism, and it afflicts high-IQ societies through rationalization, or the inverted and backward thinking caused by relativism.

Let us look at how this confusion afflicts even underground conservatives like the Alt Right:

The recent defeat of Marine Le Pen in the French presidential election has predictably triggered yet another tidal wave of haughty pronouncements by Alt Right adherents scornfully rejecting elections as a means of achieving our goals. “We’ll never vote our way out of this!” “Elections are a waste of time!” “Democracy doesn’t work!” The same chorus of noisy negativity broke out into mournful song the instant Trump began to cuck for the establishment last month.

This is a perennial phenomenon among the Alt Right, or I should say within the so-called white nationalist movement. We try to win through elections, we get our hopes up, we work our asses off, we get defeated – and we immediately begin wailing, gnashing our teeth and shaking our fists at the heavens as we swear off elections forever.

Let us first look at where this writer is correct: on the Right, we get our hopes up before elections, and then when the herd follows its usual mix of self-interest and “don’t rock the boat” complacency, we become enraged that we were betrayed again, as we have been by every election in varying degrees since those elections in Athens so long ago.

After that, he loses the train of thought.

His statement divides the questions of goal and method. As far as methods go, he is correct: when one lives in a democracy, it makes sense to do as much as possible with democratic methods. They involve little bloodshed, are relatively civilized, and can be influenced by a cultural wave such as the Alt Right.

However, in terms of goals, we must admit that the core of the Alt Right, which is a desire for Nietzschean traditionalism instead of a modern System that we think will swing our way, rejects egalitarianism. There is no human equality. All people and groups have different degrees of accuracy regarding the perception of reality, act in self-interest, and rationalize the result with abstract theory.

Our goal is to replace democracy with kings, an egalitarian social order with hierarchy, regulated markets with competition limited by culture, and diversity with nationalism. We are anti-egalitarian. If we try to escape that, we become mainstream conservatives and will invert our most sacred values through relativism.

Any deviation from this clear goal will guarantee our defeat. We must, as Bruce Charlton says, first become clear in our minds about what is logically true, and after that, make our way toward it, learning as we go.

Silicon Valley Uses Search Engine Monopoly To Hide Right-Wing Content

Monday, May 1st, 2017

Bruce Charlton reports that traffic to his site has declined by half following what he guesses are changes on Google or other social media sites.

The most recent sign was a sudden halving in daily traffic from 20 to 21 April (from 3000 plus to about 1500 views) – presumably as the result of some search-engine change, presumably related to the new wave of fake-‘fake news’ anti-Left dissent-suppression.

We know that Google has made over 1600 changes to its site over the past year and plans more, including Project Owl, a measure designed to stop “fake news” from proliferating by filtering it out of search results. In addition, facing a boycott by advertisers, Google is experiencing revenue drop from an inability to show many ads on “offensive” materials.

If Silicon Valley follows previous patterns, its new changes will benefit Establishment media sites like The New York Times and penalize independent bloggers, small news agencies, and those who have off-mainstream opinions that might be considered “offensive” by some vocal members of the herd.

Unlike traditional censorship, this type of filtering does not seek to obliterate other voices, only marginalize them to the point where the average person will not encounter them. In addition, it is not enacted through a monopoly on legal force, as occurs when a government censors, but through independent businesses that use the power of their monopolies to exclude dissident voices.

This more than anything shows the Alt Right where it must go next: it needs to fund and develop its own search engine, in addition to its own media, so that there is an alternative to the big media stream of press releases and lobbyist statements. The Left has decided on its strategy, and it is one of creating an outsourced state media to suppress non-Leftist opinion.

More ominously for Silicon Valley, this development shows that Dot-Com 3.0 — powered primarily by social media — is turning into a bust, and the big companies are desperate to hang onto whatever audience they can, even though this audience are not particularly desired by advertisers, suggesting that we are seeing a wider crash of the consumer market.

Charlton Converges On Amerika.org Notion Of Solipsism As Evil

Tuesday, February 7th, 2017

At every other blog in the universe, you are told that shadowy external forces are manipulating you, 1984-style.

On this blog, you are told that instead you are your own worst enemy, and the things that seem good are often not. This is more like what was espoused in the book that inspired and provoked 1984, the Aldous Huxley sermon on the end of civilization by internal entropy named Brave New World.

We are self-deluding creatures who fear natural selection and loss of social rank. We see other things as positives, such as low-risk social participation. This drives us to mandate the latter by removing the former, a type of de facto Utopian thinking that is an inbuilt flaw in humanity. We cannot create perfection by denying the objects in which our fears are manifested.

This is why every human organization fails once it has enough power. It turns its methods into its goals. This happens because, in an attempt to remove what it fears, it regulates method instead of purpose, and in doing so creates a false purpose based on what it measures.

The classic example of this comes from American police departments. Officers are told they will be ranked according to the number of arrests they make. This means that to win the officer game, one must kick up the numbers. The successful candidates rush out and arrest all of the bums, winos, hookers and other known blight, and avoid the time-consuming task of identifying murderers and organized crime kingpins.

All of our societies in the West now follow this model. We lost purpose because we made methods more important than goals in a desperate bid to banish our fears, which then ensured that we would be ruled by the “game” set up by the regulated methods. The last two centuries of history show us in a paroxysmal spasm of trying to find the “right” methodology, and yet everything we do seems to fail.

That realization points to an internal evil, not an external one. The road to Hell is paved with good intentions… and what we consider “good,” at least as a group but probably in our thinking with very few exceptions, is removal of the appearance of bad that results in dystopian levels of dysfunction. The problem is us. Or rather, it is in our intellects and souls, an in-built “backdoor” that lets us hack ourselves.

On Amerika, writers have long identified solipsism as the root of the psychology of individualism, which is the pathology where the individual acts as if he is God and more important than reality itself.

Bruce Charlton, one of the insightful writers who move in parallel rightward through different threads of analysis, has endorsed the diagnosis of solipsism as the root of the failure of the West:

Solipsism is the belief, usually quite brief, that the thinker is the source of everything that is – my feeling that everything is just a product of my own thinking and has no independent existence: my life is a dream.

…We can really only go forward – indeed we must go forward because if we get stuck in solipsism – as so many modern people seem to have chosen to do – then nihilism and despair are inevitable. In solipsism we begin by regarding the world as our own thought, but soon (and inevitably) we begin to doubt the reality of these thoughts – after all, thoughts change, they are not solid…

The self in solipsism surveys the world paralysed by doubt – the thoughts are transient, the world a product merely of thoughts – everything slips away.

Solipsism is a refusal to make choices that involve scary things. Instead, we retreat into ourselves, which because these selves are closed-circuit feedback loops, results in a type of accelerated entropy leading to heat death: no decision particularly matters because the ultimate result will never change until the advent of death, which is impossible within our cognition because of its vastness.

The solution to solipsism occurs both within and outside the individual. As a civilization, we need to rediscover purpose and stop regulating ourselves through methods alone, which is the behavior formalized in Leftism. As individuals, we need to find transcendental vision of life in which we recognize the greater wisdom of nature and the cosmos relative to our own intentions.

Formalization creates dark organizations. The more we try to do what our brains see as “good,” the more we self-destruct, because we have forgotten to verify whether our internal conception of good actually matches results in external reality. This engenders solipsism in a perpetual cycle until it destroys us.

Theosis Is A Form Of Realism

Tuesday, January 31st, 2017

As part of the Platonist vision of conservatism, articles on this site frequently speak of the vision unleashed by the intersection of Platonic forms and Germanic Idealism, namely that recognition that the underlying substance of the universe is thought or thought-like. This is why idea, structure, pattern and logic that corresponds to the outside world are more important than immediate material obstacles.

This ancient philosophy lives on through hermeticism, but also in Christianity through transcendentalist thinkers like Johannes Eckhart. Hermeticism finds its roots in Hindu idealism which, as expressed in the Bhagavad-Gita, roughly mirrored the Greek and German versions. All expressed the idea of an order of nature based not in material position, but logical order.

Plato even took this far enough to speak of healthy civilizations, which recognized this order, as contrasted to unhealthy ones, which were in the grip of hubris or the brew of individualism, narcissism, solipsism and socially-empowered boldness — in which the approval of the social group matters more than reality, and makes us feel safe in denying traditions — which modern people exhibit, especially with their smug and prim attention whoring at political events. Plato wrote:

In the succeeding generation rulers will be appointed who have lost the guardian power of testing the metal of your different races, which, like Hesiod’s, are of gold and silver and brass and iron. And so iron will be mingled with silver, and brass with gold, and hence there will arise dissimilarity and inequality and irregularity, which always and in all places are causes of hatred and war. This the Muses affirm to be the stock from which discord has sprung, wherever arising; and this is their answer to us.

…When discord arose, then the two races were drawn different ways: the iron and brass fell to acquiring money and land and houses and gold and silver; but the gold and silver races, not wanting money but having the true riches in their own nature, inclined towards virtue and the ancient order of things. There was a battle between them, and at last they agreed to distribute their land and houses among individual owners; and they enslaved their friends and maintainers, whom they had formerly protected in the condition of freemen, and made of them subjects and servants; and they themselves were engaged in war and in keeping a watch against them.

…Undoubtedly, he said, the form of government which you describe is a mixture of good and evil.

Why, there is a mixture, I said; but one thing, and one thing only, is predominantly seen, –the spirit of contention and ambition; and these are due to the prevalence of the passionate or spirited element.

The most important line can be found here, in plain sight because very few people can understand it: “the gold and silver races, not wanting money but having the true riches in their own nature, inclined towards virtue and the ancient order of things.”

To be virtuous is to live in a perpetual state of contentment, and to be free from “contention and ambition…the passionate or spirited element.” The ego is the root of the passions; the nature of being “spirited” is to be rebellious against what the evident order. Plato is pointing out that greed and rebellion are one and the same force.

Even more, he is showing how there is an esoteric path to wisdom, namely that only those with gold and silver natures are going to understand the value of “virtue and the ancient order of things.”

From this comes the root of traditionalist thinking: worldwide, there are many religions, and they all describe the same world, so they converge — unequally, idiosyncratically — on the same “truths” or accurate observations about the world, both physical and metaphysical. When we recognize this, we see that history is indeed cyclic, or the story of humanity in an optimal state, its fall, and its attempt to return.

In order to effect our return to this saner state of human being, and to force our evolution into silver and gold again, we must begin with an evolution of consciousness toward extreme accuracy:

When Owen Barfield described the evolution of consciousness, he used ‘evolution’ in a pre-Darwinian sense of a developmental change analogous to the fertilised egg ‘unfolding’ to become a mature, adult organism.

…If the evolution of consciousness has a unified purpose and aim (isn’t just a different purpose and aim for each entity), then this implies that there is a deity – as the source of purpose. Therefore, the evolution of consciousness is a consequence of some divine plan.

What could this divine plan be? For many Christians it will be ‘theosis’ – or the process of Men becoming more and more like God; aiming at becoming Sons and Daughters of God.

Realism demands that we understand our world as it is and adapt to it, which first requires that we make our minds more like the world, a process that in turn leads to transcendental wisdom, or appreciation for the logicality and sanity of our world in presenting us with the best possible existence. Normally humans do not understand their world and so view it as crude, threatening and disorganized.

Theosis is a subset of realism. If God exists, He is part of this world, in idea or at least as a cause of the effect that is this world. If we study the patterns of this world and come to understand its (realist + transcendental) wisdom, we can then grow closer to God by achieving greater mastery of adaptation to the physical world around us.

What this means, interestingly, is that the “religion-first” approach to traditionalism is not going to work. What works is to enforce self-discipline on ourselves so that we accurately understand and adapt to reality, and religion will emerge from within that process instead of the other way around.

Evidence Versus Logical Fact

Monday, December 12th, 2016

Bruce Charlton writes, as always, an insightful analysis of human mental self discipline. In it, he argues the following:

  1. Perception is regulated by conceptual understanding. What we know how to recognize in the flood of data coming in from our senses, we can mentally process. Everything else slips by into chaos.
  2. If true knowledge is possible, it must come from valid concepts. Because these can be shared between people, they must exist outside of people, or be in the world like neo-Platonic forms.
  3. Therefore, those who think purely in terms of concepts will be accurate, which means that we can think without evidence and achieve understanding of the universe.
  4. In essence, pure conceptual thinking is how we understand reality.

Charlton attributes this schema to Rudolf Steiner’s early philosophical book The Philosophy of Freedom, but alert readers here will recognize the actual root of this idea: Immanuel Kant and his idea of intuition as the basis of a priori understanding.

In my own writing, specifically the unpublished Parallelism, I expand on the basic concept of the black pill and how it leads to understanding reality.

Humans have big brains, and those receive stronger signals from themselves than the world, which is a problem especially because we know the world through our memories of it, encoded as tokens based on our conclusion of the relevant parts to us. This comes after we filter the world, as Charlton notes, through what we know to look for, living in “a representation of a representation” as Schopenhauer argues. We never come in contact with the raw data because it would be like trying to drink from a firehose and would paralyze our reaction times.

Consequently, any process of understanding involves separating what we know to be true from what is merely signal reflected back from our big brains. We have to navigate our assumptions, emotions, impulses, neurotic mental chatter and tendency toward quick absolute categorical judgments in order to do this, among other perceptual pitfalls and glitches.

At this point, we must consider “evidence” versus “logical fact.” Evidence is what we can derive from our perception, but as illustrated above, it is already heavily filtered through our conceptual outlook. Further, it is based on material factors, such as how parts of reality interact, but blind to pattern which represents the organization of reality and its structure (analogous to Platonic forms). Evidence therefore is best for figuring out how to do things like make gasoline engines or grow crops, but not so good when it comes to questions of understanding reality under the surface formed of the interaction of material objects, like seeds plus water equals plants.

Logical fact, on the other hand, consists of looking at the organization of these material parts and deriving principles about how they work. Mathematics and philosophy are the closest to this field because they analyze patterns and their transformation, but these become difficult because we are unsure that what seems logically true corresponds to reality, which is wily and has twists and turns and emergent complexities. Enter parallelism: the idea that patterns occur in parallel across multiple domains, including thought, energy and matter.

With parallelism, we can see what patterns recur in multiple places in our world, and use these as the basis for understanding new input. This works through a type of metaphor that is more exact than what we expect from language. It requires precision about the nature of each pattern and why it works as it does, animating the structure with an understanding of purpose.

At this point, we are starting to get somewhere. We have a way of knowing what is true beyond any immediate circumstance because we can see the pattern in multiple places and its function or role is consistent. At that point, we are able to discipline our thought to being like that of the universe, and in so doing, realize its logical basis. As discovered by the German Idealists, the universe behaves in a thought-like way, and appears to respond at the level of structure as we would expect thoughts to do so.

Now we have moved beyond materialism. We see first the world as a function of order or pattern, and next, that structure as resembling thought, which works by having multiple impulses and selecting whichever one is compatible with everything that already exists, or is parallel to the rest of structure. This enables us to see the universe as having an inherent mode of operation and intent, one that is initially foreign to the world of human intent, which reflects our interests within the structure as we perceive them without knowledge of that structure.

This in turn requires us to look into what the intent of the universe might be. It seems to specialize in making beauty out of nothingness, but also, by holding to a hard line of logical fact that punishes that which deviates from compatibility with its order. Through processes like natural selection and entropy, it destroys that which is disorganized and reshapes the rest into greater degrees of order, balance and efficiency.

From this vantage point, we can see the nature of a divine force or something like one: benevolent in intent, rigorously logical in method, and focused on urging us upward toward greater order, versus our tendency as human monkeys to scatter in divergent chaotic directions in pursuit of our personal illusions, desires and other artifacts of having a lack of focus toward the divine. We are evil not because we mean badly, but because our thought and thus behavior is not disciplined.

Since we have ventured into metaphysics, we might take a look at an old theorem of Plato’s. We can see cause-effect relationships in everyday life, but now we know that these are a product of a thought-like structure to the universe, which like a computation seeks to resolve a problem constantly in order to refine itself; think of a self-programming computer, always testing its own code to find what works better, and replacing the old code with the new, more precise algorithms.

This means that in addition to regular cause-effect relationships, there is a bigger cause-effect relationship formed of compatibility between patterns and a steady pressure toward upward organization. This no longer acts like self-interested material objects, but a purposeful Designer who is starting us as dust and working us toward a god-like level, or as close as we can get.

In addition, we know that this causal space of pattern is much larger than the physical objects in which it manifests, meaning that our material world is the smaller part, and the world of thought much larger, implying not a dualistic “second world” but an extension to this one formed of the patterns as the universe intends them, not our perceptions of them. In this space, which is so large as to be infinite, information matters more than material, and here we see that the presence of our minds as information agents can have applicability beyond our physical selves.

None of this was unknown to the ancients, but then again, instead of checking Twitter every thirty minutes, they were sitting in darkened caves in deep thought guided by regular breathing and a suppression of the chattering monkey creating a background hum inside our heads. Clarity of thought, and eventually metaphysical experience, came naturally for them.

As we look toward peeling back the layers of the onion that is modernity, realizing that it started from a lie and that the only way to beat it is to head in a contrary direction, it makes sense to return to this focus on meditative understanding of structure. It does not contradict the realistic imperative that we adapt to material reality, but shows us a stage in which to go once we achieve basic sanity, and a basis for a spirituality which does not — like almost all existing forms of religion — lead us further into the illusion of ourselves.

Further Thoughts On The Richard Spencer Speech At TAMU

Friday, December 9th, 2016

The important thing about the Alt Right is that — contrary to appearances — it shows the right growing up and merging its two threads, opposition to delusional Utopianism on one hand, and its resistance to “modern society” on the other.

Few are willing to mention the truth about the West, which is that it is soul-killing. Jobs are spirit subjugation; the cities are ugly; all of our products are designed to take advantage of us and deprive us of the function of that product. What kind of rising technological empire cannot make a refrigerator that lasts longer than ten years?

In the hands of the proles, the vote went to the people, and this seems to empower whoever wants to treat the population as a cash cow and milk it for all that it is worth. Governments are self-interested businesses, but so are regular businesses. All want to extract the most cash out of the population through deliberately broken policies, which then require more money to try to make them work, and planned obsolescence. The reason for this that these organizations are comprised of people, and each person wants a job forever and more money and power, and they are given an aegis of public interest behind which to engineer theft.

In social situations, people do the same thing. The name of the game is to take all that you can and externalize the costs. People are inept and do sloppy work, knowing someone else may have to clean it up. The ultimate modern symbol is litter because the citizen who enjoys his pleasures and then leaves behind a mess has externalized the cleanup, making him seem victorious for having taken more than he has given. All of these problems arise from a lack of purpose to society, which leaves it as a group of conflict special interests warring it out for power at the expense of the normal working population who just want stable lives.

We like to talk about how democracy freed us from insane wars and totalitarianism, but we live under “soft totalitarian” circumstances where the wrong opinion means losing jobs, home, family and friends; we also have under democracy embarked on two World Wars and many proxy conflicts in which nothing was permanently resolved. Our future is one of endless war in which those who fail to affirm the Narrative and its ideology are treated as enemies of the state, enforced through fear of collective punishment in which others shun the heretics in order to avoid being associated with heresy. Our modern life is more controlled than life under fascists or National Socialists, and seems to have replicated the conditions in the Soviet Union, albeit with better shopping and slicker products that nonetheless break after a few years.

In this modern totalitarian state, we live in misery. Jobs are jails because there is no focus on the end result, only appearances. This puts vicious manipulators in charge and marginalizes those who try to be efficient and do their job and get out with more free time. Those who spend the most time at the job succeed, even though this by definition implies inefficiency and ineptitude. The person who designs a product which is cheaply made and heavily advertised wins, because the highest margin of profit is achieved, while quality products are beaten out of the market because it is always easier to find ten idiots willing to buy junk than one person who values performance over price.

Most people are insane as a result. In order to handle a necrotic society of this nature, they must rationalize it as good, which means accepting dysfunction as function. This makes them prone to spend even more time on pointless activity and to resent those who do not, against whom they retaliate. Their search for some substitute for purpose and meaning causes them to become perverse and fetishize all sorts of broken behaviors just so they can feel important and that their lives are worth living, which furthers social decay.

The core of the revolution against modernity is realizing that our thinking is backward. Instead of finding positive goals and directing economics and society to achieve them, we work by attending to demotism — consumerism, democracy, popularity — and assume that it finds the right answers. Instead, it discovers inferior substitutes and makes them mandatory norms, which ensures that most of our time is wasted fighting back against the vast waves of dysfunction around us.

We need to discover values and purpose again. This requires identity, which is the core of Spencer’s speech: Amerika is not great because it is rotting from within, and the core of that rotting is the herd of cultureless, purposeless, and raceless grey lumpenproletariat that Leftism manufactures. We have no goals, nothing to strive for, and it is killing us. We either discover identity — which requires the most basic foundation of identity, which is race and ethnicity — or we are doomed to be nothing but servants to an ideological empire which values mediocrity and compliance over life itself.

In ideology, life is a means to an end, which is ideology. This circular reasoning turns us into “free” slaves toward the Utopian ends of our leaders, which are in public expressed as egalitarianism, but in private the profit taken from pitching an ideological product that people want, and from that, by achieving power and wealth as career criminals like the Clintons, Obama, Merkel and others demonstrate. Our leaders do not care about the results of their actions, only appearances, because like corporations selling planned obsolescence products, they are shilling a cheap substitute that the herd will buy in order to take profit out of the civilization.

We are ruled by parasites, and by our own hand. Who has sympathy for the worker? Any time a “free” government program, union benefit, or socially dysfunctional reduction of standards comes along, the workers vote for it because they perceive it to be in their interests. They are shocked and amazed when the free stuff turns out to have costs, and those costs make workers too expensive, so business offshores and outsources as a means of avoiding the parasitism. They blame business, but in this area, business is innocent; the parasitic nature of the voter/worker has driven them away in order to remain competitive.

Under the publicly permitted dialogue, we cannot say that we lack purpose and allow economics, politics and popularity to lead us around like a domesticated animal. After all, what is popular is perceived as us, but this fragments when we look around and see how we have little in common with others. That leads us to realize that we either choose values-first, or we end up with methods-first, which is the type of “means over ends” analysis that is favored by both the Left and people who fear that having goals will make them appear as having fallen short.

Spencer pointed out the root of this mentality:

America is not great because in my lifetime, America has lost an essence. It’s lost a people, it’s lost a meaning. You listen to presidential inaugurations, these are these times when presidents will go up and tell us “what this is really about” and get everyone fired up, they don’t talk about America as an historic nation and a people with a story, as the product of a race, of a worldview, they basically talk about America as a platform for all of humanity. They talk about America as an economic system, effectively.

He identifies the failing of the Right in America as occurring sometime over the previous century when it shifted from a perspective of “a people” to the notion of “an ideology,” but instead of accepting Leftist socialism, made capitalism the root of its belief. That created a permanent fusion between Left and Right because they both agreed on ideology over realism, and within that, wanted a hybrid of the capitalist state and the liberal social programs of Europe and the East.

That in turn represented a shift toward the herd mentality of the third-world and especially Asia, as exhibited to the West first by the Mongols. Third world societies tend to be defined by a lack of social order, and instead a need for strong power and granular power, usually a matriarchy. This enables them to hold themselves together despite having no unity, but the cost is that exceptional leaders and innovators are scarce if evident at all. This keeps them in the stage of doing the same things over and over, not improving.

This trend fits within the general path of the West for the past thousand years. With fixed civilization and excellence, people began to thrive, but this created a population bloom in which few had the aptitudes of the founders that enable them to collaborate. Western Civilization began splitting into different Special Interest Groups a thousand years ago, and with The Enlightenment,™ formalized this to the level of the atomized individual. With that, the roots of a rootless time were formed.

Modernity is thus not so much a technological level, but any time based on the intent of the individual instead of a collaborative will to thrive. Paradoxically, the intent of individuals forms a herd where collaboration does not, simply because groups of individuals converge on a lowest common denominator, which like the third world consists of everyone doing what they want except when it comes to whatever principle holds the society together like a fence around chickens, and that becomes sacred in a way that nothing else does.

That foundation of Control creates people who are incapable of independent thought and dependent on the herd for guidance, and creates an unhealthy focus on popularity and emulating others as a means of being included in the group. It is a pre-civilization state, not like hunter/gatherer wanderers, but like a civilization that has given up on the principle of civilization, which is working together to make life more pleasurable, intense and sacred. Not surprisingly, the flight from civilization ultimately manifests in a selfish mob manipulated by cruel parasites.

Spencer elaborated:

Americanization, in this worst possible sense of the word, this is what Hillary Clinton was talking about when she said she wanted a “hemispheric open market.” This is what George Soros and Mark Zuckerberg want. They want an undifferentiated global population, raceless, genderless, identityless, meaningless population, consuming sugar, consuming drugs, while watching porn on VR goggles while they max out their credit cards. Don’t deny that that is the kind of passive nihilism that so many in the elite class actually want. They want a world without roots, they want a world without meaning, they want a flat grey-on-grey world, one economic market for them to manipulate.

With this, he positions the Alt Right against Modernity, which is what Right-wingers have been wanting for centuries. We dislike the industrialization of the countryside, the concentration of people into cities, the loss of traditional virtues and knowledge, and the rootless modern city where people are dedicated to self-pleasure that makes them miserable through its lack of meaning.

Modern society can then be described as meaningless because there is no purpose to civilization, and without that, each person is an island in himself. This in turn reverts human behavior to that of monkeys, self-interested to the point of excluding everything else, and gives us with no way to “reach out” to things of importance, including excellence in the physical and metaphysical realms. People will not give up the pretense and rationalization that this is good, because it gives them a sense of power — think of the One Ring in Lord of the Rings — but become existentially miserable.

The Right has traditionally espoused time-proven types of social order, heritage/identity, hierarchy, transcendental visions of nature and religion, and a pursuit of excellence as means toward not just functional society, but human thriving. These give us firm guidance and a sense of some things as immutably important such that we do not mind sacrificing for them, even before we realize how important they are to our own happiness. This is how to build a civilization, and with our retreat from it, we have failed; however, we can rise above that state.

This leads us to wonder what the soul of the West actually is. Some say it is conquest and aggression, others piety, and still others mention a sense of order, balance and harmony within a natural golden chain of being. All of these are true, but in my view, the root of the West is that it is reflective: we stop to reflect on life, and require meaning from it, because that is how we motivate ourselves to survive the difficult and rise above challenges.

Western man, by virtue of being reflective, discovers all these other aspects of life as parts of a natural order which make life significant to us. It is more than “human nature”; it is the mathematical structure of life itself that requires a center, constant struggle to affirm principles, and a hierarchy in which those who are best rise to the top so all may benefit from their insight. This in turn leads us to an understanding of an order to life, the interconnection of its parts — structure, design, form — as being more important than material, and that leads us to spiritual and mythic understanding.

Spencer has in the past pointed to the root of our downfall as “individualism,” against which he posits an aggressive realism. We must not project ourselves onto the world, but accept it as is, and then we see what we can do with it, instead of creating fantasy worlds of Utopian ideology and then insisting that others treat them as real.

This leads to a riff from Bruce Charlton that is both not quite correct, and more importantly, a good guide for the future. In his view, the Alt Right must tackle spirituality:

I don’t see it as plausible that there can be any fully-Christian mass movement from where we are now – which is a situation in which public discourse does not admit the objective reality of anything at all outside the material realm – everything else is psychological, subjective, labile, and manipulable.

Thus a secular Alt-Right will inevitably be simply a different version of Leftism; a Leftism which has different materialist priorities, and panders to a different set of subjective emotions as a means to that end.

(Indeed, my impression is that most of the Alt-Right are exceptionally materialist, positivist, anti-altruistic and reductionist in their outlook – taking a positive delight in simplification of politics to their own power, security and well-being — only to be shared, grudgingly, with those who directly assist this agenda.)

The idea of the Alt Right as materialist only makes sense when one takes into account that political learning is an arc and not a binary where one steps over an exoteric threshold and suddenly understands everything. The Alt Right is a bewildered people emerging from the Utopian dream of Leftism to realize that they had been seeing the world in symbols alone, and realizing these are empty, attempting to find the hidden meaning in reality. This is why some of us suggest the black pill as a means of removing the illusion which is communicated like a virus through social contact, and from that position of absolute emptiness, rediscovering reality.

These are all thoughts for the future. As Spencer pointed out, the Alt Right arose from the Leftist assimilation of the Right, causing those focused on sanity to reject the Right and Left alike and look toward a new beginning. That new beginning means that the Alt Right is nascent even as it appears to have certain conventions graven in stone, and that it has a future to discover through recapitulating the history of reaction, ancient conservatism and traditionalism.

On our way back from the event, we stopped in Brenham, Texas to visit the tobacco barn and enjoy some of the local scenery, despite discovering how much modernity has ravaged this isolated outpost of beauty. Of course, no Texas road trip is complete without a stop at Whataburger (pronounced roughly as “water burger” by locals). One does not have to believe in signs to imagine that the universe was winking at us.

Understanding The Human Ecosystem

Thursday, December 8th, 2016

Bruce Charlton writes an interesting analysis of the use of so-called “hate facts” and their utility:

The systematic and official process of suppressing hate facts began in the middle 1960s (focused on intelligence testing). With the internet, it has never been easier or faster for people to access hate facts – and this outcome was anticipated twenty years ago – but they just don’t.

The public are worse informed than ever before about the basic realities; and the reason is that they are addicted to the mass media, such that it structures their reality.

One view of humanity is the universal, in which all people are basically the same. Another, which is both cooperative and naturalistic, is the ecosystem, which I have been banging on about for years: there is a natural hierarchy of humankind. Those on the bottom emulate those on the top if they are rewarded for performance over appearance, and do the opposite if otherwise.

The big secret to humanity is that about 20% of our population does all of the meaningful activity, and the rest are their employees. Among that 20%, there is a smaller group, probably 5% of the population, who are the natural leaders who everyone else looks up to as examples to emulate or at least defer to as information authorities.

At the back of any office, there is a Suzanne, as there once was at one of my many jobs. Suzanne has made it her quest in life to understand in detail the paperwork the office requires. If you have a question about any one of the many forms in the office, Suzanne can answer it. She still retains the same title she had when coming into the office, and has not gotten a raise, but she spends over half of her time helping others do their jobs and the office has organically shifted — lowering her expected personal work output — in order to allow her to do this.

Suzanne acts the way she does because she can do nothing else. She values doing the job right in part because it means that the uglier labor of fixing botched jobs can be avoided. She likes having a sense of power over her future, and being rewarded. And materially speaking, she will always have a job and be informally valued, at least as long as her superiors are sensible people (this is why Suzanne will be the first to leave if her new boss is an idiot).

There are many types of Suzannes. Some are clerks, like the Suzanne in this story. Others are “people persons,” or social experts. Some have specific domains of knowledge. And some are natural leaders, the types who could be CEOs, but may choose lower-impact roles to have more time with their families and selves, which also reflects greater leadership vision (rest the troops). Those natural leaders are the ones that most people unconsciously emulate, if doing things well is rewarded.

This leads us to hate facts. The natural leaders are aware of these. You cannot be a successful leader and deny what Richard Spencer calls “human nature” but we might say is the mathematics of being human, namely that traits must be unequally distributed in order to encourage internal competition and thus evolution. There is more to it than that, but that is a larger topic for another time.

In my view, what is more important than hate facts is logical fact, such as the idea that diversity can never work because each group has ethnic self-interest and these naturally clash when different to any significant degree. That is why Western Europeans could come together to form America and work together, and why white suburbs work naturally, but diverse societies are insane.

An important mode of focus for the Alt Right is this: we recognize logical fact and this reveals to use that civilization is a genetic construct, that diversity can never work, that equality is an impossible Utopian dream, and that we need hierarchy and social order (including caste, the original topic of Charlton’s that caused him to see the PC brigades at work). These are facts of life not because of data we have collected, but the structure of reality based on its internal needs, such as competition and leadership.

We often talk about “red pilling normies” but what we really need to do is black pill the natural leaders. Put them into a nihilistic frame of mind where they are no longer thinking of success in social terms, meaning appearance, but as success by making groups work together by accepting people as the sums of their inherent capacities. With that mindset, natural leaders avoid the insanity of Utopian visions.

This is why the Left adores what most call “relativism,” which is simply the equation Bad = Good. When there is no difference between bad and good, right and wrong, realism and human intent, then anything goes, and this allows the parasitic Left to hide within the chaos. It is their camouflage and uniform.

The correct way to beat them is to avoid the trap they have laid, which is the temptation to attack specific groups. Instead, we should look at the structure of civilization and ask, what works? With that, we have escape the pretense of human intent, and can start talking about ourselves as we are, and find social orders that function better than the current rule by chaos.

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