The Apocalypse of Settler Colonialism:
The Roots of Slavery, White Supremacy, and Capitalism in Seventeenth Century North America and the Caribbean
by Gerald Horne

This book shows how western Christiandom and western Christian identity gradually degenerates into whiteness via secularization and liberalism. This was achieved thorough a philosophically liberal scientific racial quota system that eventually overwhelmed religious divisions, over the course of the Caribbean colonial slave society experience.

The book reveals the interconnectedness between secularism, liberal humanism, naturalistic racism and merchant driven capitalism.

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For a similar book, see:
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The Baptism of Early Virginia: How Christianity Created Race (2012)
— R. A. Goetz

The Qur’an and the Secrets of Magic
by ManyProphetsOneMessage

In this video we are going to see that the Qur’an contains a wealth of information about the world of the occult. Our analysis will focus on the second chapter of the Qur’an, known as Surah Al-Baqarah, in particular verses 101-102. We will analyse these verses from the perspective of history and archaeology.

Alain de Benoist on Americanism

Q: “Europeans have frequently criticized the United States as a materialist society, but is not every society materialist? Is it not part of human nature to always to want more?”

A: “You are right. In that sense I would say that today we are all Americans. And it is true that the desire to have more is part of human nature. The difference is that much of European religion and philosophy are based on values that are more important, on the belief that for moral or religious or philosophical reasons, we must not submit to greed and to the appetite for wealth. This was different in America because of the protestant Calvinist idea of the elect—God shows his approval by giving wealth. You know Max Weber’s theory of the link between Protestantism and the rise of capitalism. I think these things make a big difference.

In Catholic countries money is always suspect—even though everyone wants more of it rather than less. You can see that in the fact that in France it would be impossible for a wealthy man to be elected head of state. No one would vote for a millionaire. The idea would be repulsive. But in America if a candidate is a millionaire it shows he is a success and has ability.

So in Europe people hide what they have. They don’t say how much they earn. In America there is a passion for numbers, and everything is a calculable quantity. Americans know how much they paid for everything. When American tourists go to the Eiffel Tower they ask, “How many steps to the top?” They do not understand the difference between quantity and quality."

~ Alain de Benoist

On the anti-paternalism view of liberals (as a result of their individualistic, anti-order, anti-authority, and anti-traditional presupposition) vs the traditional view of paternalism.

Liberals:

“A government might be established on the principle of benevolence towards the people, like that of a father towards his children. Under such a paternal government (imperium paternale), the subjects, as immature children who cannot distinguish what is truly useful or harmful to themselves, would be obliged to behave purely passively and to rely upon the judgment of the head of state as to how they ought to be happy, and upon his kindness in willing their happiness at all. Such a government is the greatest conceivable despotism, i.e. a constitution which suspends the entire freedom of its subjects, who thenceforth have no right whatsoever.”

~ Immanuel Kant



“Paternalism is despotic, not because it is more oppressive than naked, brutal, unenlightened tyranny, nor merely because it ignores the transcendental reason embodied in me, but because it is an insult to my conception of myself as a human being, determined to make my own life in accordance with my own (not necessarily rational or benevolent) purposes, and, above all, entitled to be recognized as such by others. For if I am not so recognized, then I may fail to recognize, I may doubt, my own claim to be a fully independent human being.”

~ Isaiah Berlin



John Stuart Mill opposes state paternalism on the grounds that individuals know their own good better than the state does, that the moral equality of persons demands respect for others' liberty, and that paternalism disrupts the development of an independent character. In On Liberty, he writes:

“[T]he only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others. His own good, either physical or moral, is not a sufficient warrant. He cannot rightfully be compelled to do or forbear because it will be better for him to do so, because it will make him happier, because, in the opinion of others, to do so would be wise, or even right."

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Traditionalist view:

"Let us take another example: “paternalism.” Here, too, we can take note of the acquiescence to the negative sense that term is invested with by the ideologies of subversion, while forgetting what it implies: the devaluation of the very concept of family worthy of the name. In fact, what is devalued is the very center of the family: the authority and the natural and positive function of the father. The solicitude and care of the father, affectionate, of course, but, when necessary, not without severity, protecting and conceding, on the basis of a personal relationship, with judiciousness and justice — all this is considered, transposed to the social plane, deplorable, intolerable, an offense to the dignity of the “working class.” The objective here is twofold: on one hand, to destroy the traditional ideal of the family, and on the other, to attack everything that in a normal society could have, and indeed once did have, a natural and organic, personalized and “human” character, as opposed to a state of latent civil war and a system of “claims,” which should finally be called by their true name: blackmail."

~ Julius Evola

The Truth about Geopolitics: Power Politics

"We think we live in this world of Order with rules and treaties, but at the end of the day countries with the most power get their way no matter what."

This is exactly why we reject the liberal delusions of "national sovereignty" and "right of self determination for nations". The truth is that equality is a lie and no nation has an "equal right" to preserve itself nor are any political entities "equally sovereign". Sovereignty is relative to power and when it comes to Geo-politics, the mightiest powers are the most sovereign. This is an important principle and lesson to always be remembered when trying to understand geo-politics from a political realist perspective free of ideological biases.

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For content on US led coups, see:
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The Dark Side of US Foreign Policy

The American CIA vs Russia

How America overthrew Guatemala’ reformist president

President Salvador Allende's Last Words

The American Colony of Thailand

What if Russia loses
by Angry Warhawk

Imagine the lies and outright fabrications the collective West would say and make about Russia should they be successful in defeating them as they did with Germany. Think of all the "death camps" that would be "discovered". They would no doubt invent another holofraud, not only as part of their justification for waging war against the Russians but also to renew the existing one which is faltering and needs replacing.

“There is only one possible plan. Bonaparte’s” - General Dugommier🇫🇷

Japanese media "Nihon Keizai Shimbun" reported that 90% of Taiwan's military officers have gone to Mainland China after retirement, to sell information to pla.

This has been denied by Taiwan's defense authorties.

This is of course to be expected, No sane person would expect Taiwan's defense authority to say:

"oh yeah it is a true report and we cant do shit about it because our army are all sell outs and taiwan has no money to compete"

https://taiwan.postsen.com/local/amp/39376

Azov battalion soldiers dancing with jews in Israel

Nick Fuentes dropping truth bombs

Anyone who claims the "free market" will regulate itself is straight up delusional. Who will enforce against the sale of Crack and heroine to a child? Or the sale of CP? Or the sale of products which subvert the nation and collectives Ideology and culture? I'll tell you one thing and that would be that anyone who enforces anything against these things and puts restrictions on them by proxy is not a free market capitalist and thus free market is a delusion. Without any kind of authority placing restrictions upon the market, there would be greater chaos and anyone who says there is no point in regulating those things due to outliers is using an Appeal to futility fallacy.
#Philosophy
#Economics
#Truth

The blacks that were slaves deserved it and were fed well and given good jobs. They were sold by other Africans and they were prisoners that committed serious crimes like murder, rape, etc. The blacks that were allegedly lynched during the time were also criminals that committed horrific acts as well. The black slave trade was a good thing.
#Philosophy
#Truth

Heidegger Against the Traditionalists:
Why “Western Metaphysics” is still Modernism
by Collin Cleary

PART 1 of 13

1. Introduction

Those on the New Right are bound together partly by shared intellectual interests. Ranking very high indeed on any list of those interests would be the works of Martin Heidegger and those of the Traditionalist [1] school, especially René Guénon and Julius Evola. My own work has been heavily influenced by both Heidegger and Traditionalism. Indeed, my first published essay (“Knowing the Gods”) was strongly Heideggerian, and appeared in the flagship issue of Tyr, a journal that describes itself as “radical traditionalist,” and that I co-founded. This is just one example; many of my essays have been influenced by both schools of thought.

In my work, I have made the assumption that Heidegger’s philosophy and Traditionalism are compatible. This assumption is shared by many others on the Right, to the point that it is sometimes tacitly believed that Heidegger was some kind of Traditionalist, or that Heidegger and the Traditionalists had common values and, perhaps, a common project. These assumptions have never really been challenged, and it is high time to do so.

The present essay puts into question the Heidegger-Traditionalism relationship. Doing so will allow us to accomplish three things, at least:

(a) Arrive at a better understanding of Heidegger. This is vital, for my own study of Heidegger (in which I have been engaged, off and on, for over thirty years) has convinced me that he is not only the essential philosopher for the New Right, he is the only great philosopher of the last hundred years — and quite possibly the greatest philosopher who ever lived. I don’t make such claims lightly, and feel that I have only recently come to truly appreciate how much we need Heidegger. Yet reading Heidegger is extremely difficult. The present essay will help to clarify his thought by putting it into dialogue with the Traditionalists, whose writings are much more accessible, and much more familiar to my readers.

(b) Arrive at a better understanding of Traditionalism. We will find that in important ways Heidegger’s thought is not compatible with Traditionalism. The reason for this is that from a Heideggerian perspective Traditionalism is fundamentally flawed: it is thoroughly (and naïvely) invested in the Western metaphysical tradition which, according to Heidegger, sets the stage for modernity. In other words, because Traditionalism uncritically accepts the validity of Western metaphysical categories, it buys into some of the foundational assumptions of modernity. In the end, Traditionalism has to be judged a thoroughly modern movement, an outgrowth of the very epoch reviled by the Traditionalists themselves. All this, again, becomes clear only if we view Traditionalism, and Western intellectual history, from a Heideggerian perspective. I will argue that that perspective is correct. Thus, part of the purpose of this essay is to convince those on the Right that they need to take a more critical approach to Traditionalism.

(c) Arrive at a new philosophical approach. Although I will argue that Heidegger and Traditionalism are not compatible, the case can nonetheless be made that Heidegger is a traditionalist of sorts, and that, for Heidegger, something like a “primordial tradition” does indeed exist (though it is markedly different from the conceptions of Guénon and Evola). In short, through an engagement with Heidegger’s thought, and how it would respond to Traditionalism, we can arrive at a more adequate traditionalist perspective — one that shares a great many of the values and beliefs of Guénon and Evola, while placing these on a surer philosophical footing. In turn, I will also show that there are limits to Heidegger’s own approach, and that it is flawed in certain ways. Here we achieve a perfect symmetry, for these flaws are perceptible from a traditionalist perspective, broadly speaking.

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GO TO PART 2 of 13
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Heidegger Against the Traditionalists:
Why “Western Metaphysics” is still Modernism
by Collin Cleary

PART 2 of 13

What I will have to say on this latter topic will also be of great interest to anyone influenced by Ásatrú, or the Germanic pagan revivalist movement.

In the end, we will not arrive simply at a fusion of Heidegger and Traditionalism, since both are transformed through the dialogue into which I put them. We will arrive instead at a new philosophical perspective, a new beginning and a new “program” for Western philosophy, one that has rejected Western metaphysics and that seeks to prepare the way for something yet to come, something beyond the modern and the “post-modern.” This new beginning is possible because the groundwork was laid by Heidegger, Guénon, and Evola (to name only three).

The project described above is quite ambitious, and it cannot be carried out in a single essay. Thus, the present text is the first in a series of several projected essays. (The outline of the series is presented as an Appendix, at the end of this essay.) Here, I will limit myself to a basic survey of Heidegger in relation to Traditionalism, his knowledge of Traditionalist writings, and the criticisms he would likely have leveled against this school of thought.

2. Anti-Modernism in Heidegger and the Traditionalists

The primary reason Heidegger gets associated with Guénon and Evola is that all three were trenchant critics of modernity. Heidegger and the Traditionalists hold that modernity is a period of decline, that it is a falling away from an “originary” [2] position that was qualitatively different, and immeasurably superior. Further, the terms in which these authors critique modernity are often remarkably similar.

Consider these lines from Heidegger’s Introduction to Metaphysics, worth quoting at length because they sound like they could have come straight out of Guénon’s The Reign of Quantity and Signs of the Times:

When the farthest corner of the globe has been conquered technologically and can be exploited economically; when any incident you like, at any time you like, becomes accessible as fast as you like; when you can simultaneously “experience” an assassination attempt against a king in France and a symphony concert in Tokyo; when time is nothing but speed, instantaneity, and simultaneity, and time as history has vanished from all Dasein of all peoples; when a boxer counts as the great man of a people; when the tallies of millions at mass meetings are a triumph; then, yes then, there still looms like a specter over all this uproar the question: what for? — where to? — and what then? The spiritual decline of the earth has progressed so far that peoples are in danger of losing their last spiritual strength, the strength that makes it possible even to see the decline [which is meant in relation to the fate of “Being”] and to appraise it as such. This simple observation has nothing to do with cultural pessimism — nor with any optimism either, of course; for the darkening of the world, the flight of the gods, the destruction of the earth, the reduction of human beings to a mass, the hatred and mistrust of everything creative and free has already reached such proportions throughout the whole earth that such childish categories as pessimism and optimism have long become laughable. [3]

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GO TO PART 3 of 13
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Heidegger Against the Traditionalists:
Why “Western Metaphysics” is still Modernism
by Collin Cleary

PART 3 of 13

In a later passage, Heidegger emphatically reiterates much of this:

“We said: on the earth, all over it, a darkening of the world is happening. The essential happenings in this darkening are: the flight of the gods, the destruction of the earth, the reduction of human beings to a mass, the preeminence of the mediocre.” [4]

Consider also this passage:

“All things sank to the same level, to a surface resembling a blind mirror that no longer mirrors, that casts nothing back. The prevailing dimension became that of extension and number. To be able — this no longer means to spend and to lavish, thanks to lofty overabundance and the mastery of energies; instead, it means only practicing a routine in which anyone can be trained, always combined with a certain amount of sweat and display. In America and Russia, then, this all intensified until it turned into the measureless so-on and so-forth of the ever-identical and the indifferent, until finally this quantitative temper became a quality of its own. By now in those countries the predominance of a cross-section of the indifference is no longer something inconsequential and merely barren but is the onslaught of that which aggressively destroys all rank and all that is world-spiritual, and portrays these as a lie. This is the onslaught of what we call the demonic [in the sense of the destructively evil].” [5]

Finally, let us consider a passage from a later text, What Is Called Thinking? (1953):

“The African Sahara is only one kind of wasteland. The devastation of the earth can easily go hand in hand with a guaranteed supreme living standard for man, and just as easily with the organized establishment of a uniform state of happiness for all men. Devastation can be the same as both, and can haunt us everywhere in the most unearthly way — by keeping itself hidden. Devastation does not just mean a slow sinking into the sands. Devastation is the high-velocity expulsion of Mnemosyne. The words, “the wasteland grows,” come from another realm than the current appraisals of our age. Nietzsche said, “the wasteland grows” nearly three quarters of a century ago. And he added, “Woe to him who hides wastelands within.” [6]

These passages give a fairly good summation of the essentials of Heidegger’s critique of modernity, which is worked out in much greater detail in his entire oeuvre. (Arguably, Heidegger’s confrontation with modernity is the central feature of his entire philosophy.) We may note here, especially, four major points. [7]

I will set these out below, along with quotations from Guénon’s Reign of Quantity, for comparison:

(a) The predominance of the “quantitative” in modernity; the triumph of the quantitative over the qualitative: Guénon: “The descending movement of manifestation, and consequently that of the cycle of which it is an expression, takes place away from the positive or essential pole of existence toward its negative or substantial pole, and the result is that all things must progressively take on a decreasingly qualitative and an increasingly quantitative aspect; and that is why the last period of the cycle must show a very special tendency toward the establishment of a ‘reign of quantity.’” [8]

(b) The cancellation of distance in the modern period; the increasing “speed” of modernity: Guénon: “[Events] are being unfolded nowadays with a speed unexampled in the earlier ages, and this speed goes on increasing and will continue to increase up to the end of the cycle; there is thus something like a progressive ‘contraction’ of duration, the limit of which corresponds to the ‘stopping-point’ previously alluded to; it will be necessary to return to a special consideration of these matters later on, and to explain them more fully.” [9]

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GO TO PART 4 of 13
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Heidegger Against the Traditionalists:
Why “Western Metaphysics” is still Modernism
by Collin Cleary

PART 4 of 13

And:

“The increase in the speed of events, as the end of the cycle draws near, can be compared to the acceleration that takes place in the fall of heavy bodies: the course of the development of the present humanity closely resembles the movement of a mobile body running down a slope and going faster as it approaches the bottom . . .” [10]

(c) Modernity’s leveling effect; the destruction of an order of rank:
Guénon: “It is no less obvious that differences of aptitude cannot in spite of everything be entirely suppressed, so that a uniform education will not give exactly the same results for all; but it is all too true that, although it cannot confer on anyone qualities that he does not possess, it is on the contrary very well fitted to suppress in everyone all possibilities above the common level; thus the ‘leveling’ always works downward: indeed, it could not work in any other way, being itself only an expression of the tendency toward the lowest, that is, toward pure quantity . . .” [11]

(d) Modernity’s reduction of everything to uniformity:
Guénon: “A mere glance at things as they are is enough to make it clear that the aim is everywhere to reduce everything to uniformity, whether it be human beings themselves or the things among which they live, and it is obvious that such a result can only be obtained by suppressing as far as possible every qualitative distinction . . .” [12]

In later works, Heidegger explicitly ties modernity’s will towards uniformity to the “mechanization” of human beings. The spirit of technology becomes so totalizing that finally human beings themselves are “requisitioned” (to use a Heideggerian expression) and integrated as subsidiary mechanisms within the vast machine of modernity. In this connection, consider this passage from Guénon, worth quoting at length:

“Servant of the machine, the man must become a machine himself, and thenceforth his work has nothing really human in it, for it no longer implies the putting to work of any of the qualities that really constitute human nature. The end of all this is what is called in present-day jargon ‘mass-production,’ the purpose of which is only to produce the greatest possible quantity of objects, and of objects as exactly alike as possible, intended for the use of men who are supposed to be no less alike; that is indeed the triumph of quantity, as was pointed out earlier, and it is by the same token the triumph of uniformity. These men who are reduced to mere numerical ‘units’ are expected to live in what can scarcely be called houses, for that would be to misuse the word, but in ‘hives’ of which the compartments will all be planned on the same model, and furnished with objects made by ‘mass-production,’ in such a way as to cause to disappear from the environment in which the people live every qualitative difference.” [13]

One last quotation from Guénon:

“Man ‘mechanized’ everything and ended at last by mechanizing himself, falling little by little into the condition of numerical units, parodying unity, yet lost in the uniformity and indistinction of the ‘masses,’ that is, in pure multiplicity and nothing else. Surely that is the most complete triumph of quantity over quality that can be imagined.” [14]

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GO TO PART 5 of 13
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