Posts Tagged ‘pathological altruism’

Our Problem Is Not “Pathological Altruism”

Thursday, July 13th, 2017

For years, nationalists wrote about pathological altruism as the root of our dysfunction as a race and ethnic groups:

I don’t like the idea of “Pathological Altruism” as an explanation for what is occurring in the White world. The suicide can be explained in many ways, however the theory that White people are just too damn nice and that the further north you go, the more altruistic people are does not pass the sniff test.

Proponents of this theory say that White people are so naive about the nature of other peoples that they just welcome them into their country out of a misplaced sense of love to thy distant neighbor.

Exponents of this theory like to cite the Eskimos as an example. (No, not the Jews, but the actual Eskimos.) In theory, they’re super nice to one another because they have no enemies other than the harsh elements so far up north..

As covered on this blog, the actual problem is simpler but has more complex implications. People are controlled by social appearance, and are using their virtue signaling as a means to advance themselves. It is like writing essays in high school: find some way that whatever you are arguing for helps “the poor,” minorities, gays, women, or any other pitied group, and you get an A.

More accurately, our problem is individualism, or people deciding that no one can say “no” to them and as a result, social order, values, standards, heritage, religion and all other systems of order above the level of the individual go out the window. From this, people invent altruism, because it is a way to show they are “good” without having to do good except in a symbolic role.

Think of politicians kissing babies, or public donations to charities. Your older brother getting you ice cream once to make up for all the times he pounded you flat in the last few weeks. Cubicle workers showing up on the weekend to demonstrate loyalty after screwing off all month. This is symbolism, which like language can be used to manipulate, in lieu of doing the deed the symbolism refers to.

In a broader sense, altruism does not exist. We help others because it helps us, either in anticipated future results or by making us feel better about life because our actions help it all make sense. When we help others, we feel important, and that we have perpetuated an order in which we can succeed, because good is rewarded independent of random circumstance.

Our problem with diversity is that one side — the fake-misfits and fake-outcasts united — wants to replace all semblance of social order so that they can rule, and parasitize what is left of civilization. They use virtue signaling and other forms of attention whoring to make themselves seem important.

Much of this arises from egalitarianism itself. When everyone is equal, the bar has been raised from zero to an arbitrary minimum, but that means that anyone who does not rise above that arbitrary minimum is forgotten. And so, people engage in stunts, drama, and attention whoring in order to not be forgotten. Virtue signaling is one form of this attention-getting behavior.

When we remove egalitarianism, and have social order instead, people are not forced to constantly compete for attention. Instead, they have stable roles in which they fit and can excel, which means that they are stable and comfortable. That however makes for citizens who are not needy and therefore easily manipulated, so government and the herd hate it.

We are now exiting the age of ideology, in which symbolic appearance was more important than innate or inner traits. In that age, advertising and social signaling were more important than reality. In the future, people are looking toward what is real, and distrust the rest as the witchcraft of those who are doomed. With that will die false altruism.

Externalization Creates Dark Organization

Tuesday, April 25th, 2017

Western man is externalizing himself in the form of gadgets. – William S. Burroughs, Naked Lunch

Civilization is an uncertain bet. Like the oxidation that allows us to breathe, it also creates secondary effects which must be managed, such as free riders and calcification. Most societies try to manage these through external control, and this proves to be a fatal mistake, but it remains popular because it avoids questions of natural selection, namely evolution toward higher self-control.

Externalization appears tempting because it involves no change in the individual. Instead, centralized forces dictate standards and rules, and the herd equally obeys them, which provides the least friction because no person is disciplined more than any other. This allows mental convenience and attracts people to the idea.

The process of externalization occurs through proxies, or external symbolic “games,” which serve to both represent and obscure reality. Instead of doing what is right, we do what the moral code says we must. Instead of finding a place where we contribute, we measure salaries. Laws take the place of values, and gadgets and entertainment take the place of meaningful time expenditure.

Replacements for reality are comforting because they take a vastly complex target and reduce it to the comforting tangibility of numbers and rules. By making this lawless world comprehensible to our minds, they take away fears and give us direction, but it is not a positive direction — toward something — as much as a selection from what already exists.

For this reason, externalization is naturally backward-looking and navel-gazing. Without some forward purpose, humans have nothing to define their lives except personal convenience, and this removes meaning from existence and leaves individuals in a circular process of wanting more and then being unsatisfied with it. The addict finds himself lonely when the drug effects wear off.

Like other types of formalization, externalization occurs by creating a procedure for every aspect of life and limiting choice. This in turn makes people passive and dependent, since they rely on the external source for the list of options available to them. None of these choices have existential or spiritual meaning, so they become mostly interchangeable, varied only in amount of money or status.

The ugly hyper-competitive social scene common to modern society arises from this externalization. When we measure our lives in terms of gadgets and artificial targets like workplace performance, there is nothing to do but compete for those, and because they are unsatisfying, to keep competing until it exhausts us. This is a perfect method of control.

Those who compete in limited spheres such as these games fear any who do not play by the rules. This gives rise to a manic need to limit inclusion in social groups, and through them the rest of society, through those who are obedient to the basic assumptions that allow the games to exist. Such societies look for ways to exclude people, and force mass activities on the group in order to indoctrinate them.

For example, in schools in the modern West, it is considered common practice to ask students to “share” or tell to the group a personal experience. This opens up the individual to judgment by the herd, and if the individual passes that judgment, makes them feel some debt to the group. The moment of inclusion produces a squirt of dopamine in the brain and safe, happy and comfortable feelings.

In turn, the focus on inclusion and competition for acceptance creates dark organization by encouraging people to manipulate appearance, symbolism and the rules of the game in order to succeed as efficiently as possible, which means with the least amount of risk or exertion to the self.

Our pathological altruism is one form of this behavior. It is easy to very publicly give money to a charity for blind disabled retarded transgender third world orphans; doing this a few times gives the individual status points. It is harder to every day act in a moral way that encourages qualitative growth within individuals and civilization.

This shows us the appeal of virtue signaling: to signal once is more efficient and mentally more convenient than trying to make every act we do into a morally correct action. Doing the latter is a lifetime commitment that requires near-religious levels of commitment, while the former involves a few public relations events plus anarchy.

Pathological altruism is one form of dark organization. It happens when a group within an organization turns against that organization, but uses the methods of that organization to achieve its goals. This only occurs when the goals of the group are corrupted by creating a proxy instead of measuring results by reality.

This trap ensnares human civilizations time and gain. Our best intentions lead to us creating proxies, and then the tool becomes the master and those dominate us, destroying our civilization. Democracy, equality, Leftism, diversity, feminism, liberty, class warfare and freedom are just subsets of this failure that like the best euthanasia, creates a warm sensation before the infinite coldness of death.

Our Pretense Prohibits Noticing That Desegregation Was A Disaster

Monday, April 17th, 2017

Groups operate by unity and exclusion of outsiders. This is applied through rituals where a belief of the tribe is ritually challenged and then affirmed; we see this pattern in adventure movies, mystery novels and politics. The point is for everyone in the tribe to feel a sense of unity in beating back the enemy and affirming what they hold in common.

In America, however, what we have in common is nearly nothing since we left our Western European roots, and so our rituals are entirely political, such as the recurring two minutes hate against those who deny equality:

The woman was referring to Maurice’s Piggie Park, a small chain of barbecue restaurants, established in West Columbia, South Carolina, in 1953. The original restaurant occupies a barnlike building on a busy intersection and is presided over by a regionally famous electric marquee that features the boast “world’s best bar-b-q,” along with a grinning piglet named Little Joe. The Piggie Park is important in the history of barbecue, which is more or less the history of America. One reason is that its founder, Maurice Bessinger, popularized the yellow, mustard-based sauce that typifies the barbecue of South Carolina’s Midlands area. Another is that Bessinger was a white supremacist who, in 1968, went to the Supreme Court in an unsuccessful fight against desegregation, and, in 1974, ran a losing gubernatorial campaign, wearing a white suit and riding a white horse.

In 2000, when the Confederate flag was removed from the South Carolina statehouse dome, Bessinger raised Confederate flags over all his restaurants. (By then, there were nine.) A king-sheet-size version went up over the West Columbia location, where he had long distributed tracts alleging, for example, that “African slaves blessed the Lord for allowing them to be enslaved and sent to America.”

If we live in a free society, what is the problem with this? Outside of the law, which obviously should tolerate it, we should ask ourselves why we are such pretentious primates that we cannot simply accept the difference of opinion, and eat there much as we eat at any other restaurant, knowing that some of the proprietor’s beliefs are alien and threatening to us.

The answer is that the panic here has nothing to do with what the fellow believes, and everything to do with people demonstrating obedience to the group. This outrage is a conversation point that allows them to affirm to everyone else how they are in fact totally obedient to the idea of equality; race is the symbol, class warfare — removal of hierarchy — is the goal that white people actually have.

And so we roll on, ignoring the fact that we are divided. We deny the obvious reality that people are different in ability and need different roles. We use the symbol of “racism” to show how we would never agree with those evil people who think that people are different, or that most people might in fact be feckless little monkeys who are exclusively self-interested.

This “virtue signaling” or “pathological altruism” is designed to offer oneself to the group as a sacrifice, in exchange for the support of the group. This is the nature of Control: the group accepts those who flatter it, instead of choosing people based on their contributions in reality. Its only goal is to make everyone obey its vision of reality, which needs obedience because it denies reality.

Our mental virus of denial serves to keep us from noticing that desegregation was a disaster for both whites and blacks, depriving each of a strong identity in their own community. It also keeps us from looking deeper to see that diversity, including slavery, is a disaster because it creates a society without a uniform standard toward which all can strive, and feel rewarded for partially attaining.

We can get out of this loop if we want, but first it requires that we view free speech as more than a rule. We need to see it is a method of living. In a sane society, people are not destroyed for their opinions, and we recognize that others always differ with us on key issues, but we can still eat their barbecue, enjoy their company and not dehumanize them like Communists do to all dissidents.

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