by Kerry Bolton
That is an option for China’s reinvigoration. Regarding the health of China as for the USA or Europe in terms of economic statistics is as meaningful as judging the health of an individual by the affluence of their clothes. Not much can be diagnosed of the collective morality. For that one looks at demographics, abortion rates, marriage and family stability, and the other factors we have considered previously in civilisations. Symptoms of Chinese weakness include:
Ageing Population
Presently, at least 123 million people, or 9% of the population, are over 65. Estimates are that China will become the world’s most aged society by 2030. By 2050, senior citizens will comprise over 30% of the population.
Marriage Breakdown
One in five marriages ends in divorce, double the rate a decade ago. In Beijing 39% of all marriages end in separation. This breakdown in marriage is symptomatic of factors that are typically found in civilisations in decay. Shu Xin, founder of Weiqing Divorce Club, Shanghai, a counselling service, stated: “This generation is very self-centred, very independent. And they have high expectations as to cost and return. … They’re revelling in these newfound freedoms, even the freedom to divorce”.310 What Shu sees as a “free generation” Spengler saw as the “last man” and “last woman” of Late civilisation, “liberated” from the bonds of children, marriage and family; affluent and self-absorbed until becoming Fellaheen.
Rural Depopulation
Rural depopulation and the urbanisation and proletarianisation of the peasantry is a primary symptom of culture-decay. China’s peasantry is declining and urban sprawl is encroaching. The expert projection is that city-dwellers will rise from the present 45% to 70% by 2040. McKinsey Global Institute states that by 2025 many cities will be constructed in rural localities. However, so far from studying such trends as symptoms of decline, such think tanks can only see urbanisation as offering an expanded consumer market.311 The attitude is itself a symptom of decadence.
Nine Commentaries on the Chinese Communist Party
One of the most insightful works on contemporary China has been undertaken by Chinese traditionalists, with Nine Commentaries on the Chinese Communist Party, a series of articles beginning in November 2004 in the U.S.-based Chinese paper Epoch Times. Being traditionalists the authors are able to look at China beyond merely analysing statics. Hence, to them the Communist Party is an assault on the Universe itself; a breach of the nexus between Heaven and Earth; the “Way” or Tao, on which 5,000 years of civilisation had been based. They describe the character of a culture according to the traditionalist outlook:
“Culture is the soul of a nation. This spiritual factor is as important to mankind as physical factors such as race and land. Cultural developments define the history of a nation’s civilization. The complete destruction of a national culture leads to the end of the nation. Ancient nations that had created glorious civilizations were considered to have vanished when their cultures disappeared, even though people of their races may have survived. China is the only country in the world whose ancient civilization has been passed down continuously for over 5,000 years. Destruction of its traditional culture is an unforgivable crime”312.
The Chinese civilisation had endured through the maintenance of core spiritual principles:
“Although the Chinese nation has experienced invasion and attack many times in history, the Chinese culture has shown great endurance and stamina, and its essence has been continuously passed down. The unity of heaven and humanity represents our ancestors’ cosmology. It is common sense that kindness will be rewarded and evil will be punished. It is an elementary virtue not to do to others what one does not want done to oneself. Loyalty, filial piety, dignity, and justice have set the social standards, and Confucius’ five cardinal virtues of benevolence, righteousness, propriety, wisdom, and faithfulness have laid the foundation for social and personal morality. With these principles, the Chinese culture embodied honesty, kindness, harmony, and tolerance. Common Chinese people’s death memorials show reverence to ‘heaven, earth, monarch, parents and teacher.’ This is a cultural expression of the deep-rooted Chinese traditions, which include worship of god (heaven and earth), loyalty to the country (monarch), values of family (parents), and respect for teachers. The traditional Chinese culture sought harmony between man and the universe, and emphasized an individual’s ethics and morality. It was based on the faiths of the cultivation practices of Confucianism, Buddhism, and Taoism, and provided the Chinese people with tolerance, social progress, a safeguard for human morality, and righteous belief”.313
The ebb and flow of thousands of years of Chinese history culminated with the wilful destruction of its cultural and spiritual foundations by the Communist Party, with its “inherent ideological opposition to traditional Chinese culture. Thus, the CCP’s destruction of Chinese culture has been planned, well organized, and systematic, supported by the state’s use of violence. Since its establishment, the CCP has never stopped ‘revolutionizing’ Chinese culture in the attempt to destroy its spirit completely”.314 In China the Marxist process of cultural destruction targeted the family, as in the Soviet Union in its formative stages:
“Confucianism values family, but the Communist Manifesto clearly promulgates abolition of the family. Traditional culture differentiates the Chinese from the foreign, but the Communist Manifesto advocates the end of nationality. Confucian culture promotes kindness to others, but the Communist Party encourages class struggle. Confucians encourage loyalty to the monarch and love for the nation. The Communist Manifesto promotes the elimination of nations”.315
Marxism is a revolt against Heaven or the Divine in whatever language it is called.
“Traditional Chinese culture believes in God and the heavenly mandate. Accepting the mandate of heaven means that rulers have to be wise, follow the Tao and be attuned to destiny. Accepting belief in God means accepting that authority over humanity rests in heaven. The CCP ruling principle is summarized as, ‘Never more tradition’s chains shall bind us, arise ye toilers no more in thrall. The earth shall rise on new foundations; we are but naught; we shall be all.’316 The CCP promotes historical materialism, claiming that Communism is an earthly paradise, the path to which is led by the pioneer proletarians, or the Communist Party. The belief in God thus directly challenged the legitimacy of the CCP’s rule”.317
The Communists sought the destruction of all religion: Confucianism, Tao and Buddhism.
“Soon after the CCP established a government, it began to destroy temples, burn scriptures and forced the Buddhist monks and nuns to return to secular life. Neither was it any softer in destroying other religious places. By the 1960s, there were hardly any religious places left in China. The Great Cultural Revolution brought even greater religious and cultural catastrophe in the campaign of ‘Casting Away the Four Olds’ — i.e., old ideas, old culture, old customs and old habits”.318
Other than religious items, traditional culture in general was targeted, including the ancient calligraphic manuscripts and paintings. Piles were burned. Quoting Mao:
“What can Emperor Qin Shi Huang brag about? He only killed 460 Confucian scholars, but we killed 46,000 intellectuals. In our suppression of counter-revolutionaries, didn’t we kill counter-revolutionary intellectuals as well? I argued with the pro-democratic people who accused us of acting like Emperor Qin Shi Huang. I said they were wrong. We surpassed him by a hundred times.”
As we have seen, a culture pathogen such as Marxism or Liberalism cannot infect a culture-organism unless that organism has been weakened. Hence such doctrines as Marxism and Liberalism are not causes but symptoms that aggravate the weaknesses already present. The authors of the “Nine Commentaries”, as traditionalists, recognise the long periods of decline China had undergone before reaching the stage that allowed a doctrine dedicated to the total destruction of tradition to triumph. The destruction of Tao, of harmony, and the supremacy of a materialistic, man-centred dogma has had catastrophic effects o
n the landscape, as it did in other Communist states, and indeed in the Liberal states where economics is also the focus. The air, the water, and the land, have been poisoned through human arrogance in defying the divine. The “6th Commentary” concludes:
“China started to deviate from its traditional culture in the Song Dynasty (960-1279 AD), and that culture has experienced constant depredation ever since. After the May Fourth Movement of 1919, some intellectuals who were eager for quick success and instant benefit attempted to find a path for China by turning away from the traditional culture toward Western civilization. Still, conflicts and changes in the cultural domain remained a focus of academic contention without the involvement of state forces. When the CCP came into existence, however, it elevated cultural conflicts to a matter of life-and-death struggle for the Party. So the CCP began to exercise a direct assault on traditional culture, using destructive means as well as indirect abuse in the form of ‘adopting the dross and rejecting the essence.’
“The destruction of the national culture was also the process of establishing ‘the Party culture.’ The CCP subverted human conscience and moral judgment, thus driving people to turn their backs on traditional culture. If the national culture is completely destroyed, the essence of the nation will disappear with it, leaving only an empty name for the nation. This is not an exaggerated warning.
“At the same time, the destruction of the traditional culture has brought us unexpected physical damage.
“Traditional culture values the unity of heaven and humans and harmonious co-existence between humans and nature. The CCP has declared endless joy from ‘fighting with heaven and earth.’ This culture of the CCP has led directly to the serious degradation of the natural environment that plagues China today. Take water resources for example. The Chinese people, having abandoned the traditional value that ‘a nobleman treasures wealth, but he makes fortune in a decent way,’ have wantonly ravaged and polluted the natural environment. Currently, more than 75 percent of the 50,000 kilometers (or 30,000 miles) of China’s rivers are unsuitable for fish habitat. Over one third of the groundwater had been polluted even a decade ago, and now the situation continues to worsen. …”319
The Nine Commentaries is a remarkable document. It provides insights not only into the Chinese predicament but into the Western, having followed the same path of decay. As these Chinese traditionalists state, life is more than the health of an economic balance sheet in the service of economic theories.
“Culture offers no answers for questions such as how to expand industrial production or what social systems to adopt. Rather, it plays an important role in providing moral guidance and restraint. The true restoration of traditional culture shall be the recovery of humility toward heaven, the earth and nature, respect for life, and awe before God. It will allow humanity to live harmoniously with heaven and earth and to enjoy a heaven-given old age”.320
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1 Francis Galton, Hereditary Genius.
2 Paul Popenoe and Roswell H. Johnson, Applied Eugenics.
3 Elmer Pendell, 1977.
4 H. J. Muller, letter to Stalin, 1936,
5 I.Q. Research, https://iq-research.info/en/page/average-iq-by-country
6 Bolton, “Suppressed Identity: The Kingdom of the Two Sicilies”.
7 Vittorio Daniele, Paolo Malinima, 844-852.
8 I.Q. Research, op. cit.
9 Ibid.
10 Anatoly Karlin, “Hamburgers and Rednecks: I.Q. Estimates of U.S. Ethnic Groups”.
11 Ibid.
12 Seth Adamson, 4-5.
13 Ibid., 8.
14 M. Helena, L. P. Franco, Tania A. Weimer, F. M. Salzano, 127–132.
15 Sergio D. J. Pena, et al., 2011.
16 Ibid.
17 Carmen Flores-Mendoza, Keith F. Widaman, Marcela Mansur-Alves, José Humberto da Silva Filho, Sonia Regina Pasian, Carlos Guilherme Marciel Furtado Schlottfeldt, “Considerations about IQ and Human Capital in Brazil”, Temas em Psicologia, 2012, Vol. 20, No. 1, 133.
18 C. Weitenberg, “India’s Beautiful Minds”.
19 Related by Elizabeth Gilbert, in “Your Elusive Genius,” 2009.
20 Elizabeth Gilbert, Ibid.
21 Larisa V. Shavinina (ed.), 451.
22 E. Boyd, R. Morrison, 14.3.
23 Belal E. Baaquie, Frederick H. Willeboordse, 38.
24 Adolf Hitler, 123.
25 Arthur de Gobineau The Inequality of the Human Races.
26 The example of a society based on “fanaticism” given by de Gobineau is the human sacrifice practised by the Aztecs.
27 The examples given by de Gobineau of nations based around luxury are France, Germany, England and Russia, and other European states, whose vitality he claims did not seem to have been affected. (de Gobineau, The Inequality of the Races, Chp. II, 8).
28 Joseph Arthur de Gobineau, Ibid., II, 7.
29 Francis Galton, Hereditary Genius.
30 Lothrop Stoddard, Revolt Against Civilization, 1922. Stoddard’s views on the “resurgence of atavism” among political revolutionaries is a valuable insight which is examined in Bolton, The Psychotic Left, 2013.
31 Madison Grant, 1916.
32 Stoddard, The Rising Tide of Color , 183.
33 Ibid.
34 Caleb Saleeby, Chapter XV, 257.
35 Ibid., 256.
36 Ibid.
37 John Sanford, Connell University, College of Agriculture and Life Sciences, http://hort.cals.cornell.edu/people/john-sanford
38 John Sanford, Genetic Entropy, 2014.
39 Caleb Saleeby, 257.
40 Ibid, 257-258.
41 Ibid, 259.
42 Ibid., 267-268.
43 Theodore G. Bilbo, 14.
44 Ernest S. Cox, White America.
45 Ibid., 11.
46 Elizabeth Wayland Barber, 1999.
47 Cox, 81-82.
48 Ibid., 82.
49 Ibid., 80.
50 S. N. Bhanoo, 2012.
51 Morten Rasmussen, et al, 455-458.
52 Lowell Ponte, Politically Incorrect Genocide, 1999.
53 Cox, 44-45.
54 Ibid., 55.
55 Ibid, 67-79.
56 Code of Ur-Nammu (circa 2100 B.C.).
57 “Sumerian Proverbs”, “Selected Proverbs”, http://oaks.nvg.org/sumer-proverbs.html
58 I. E. S. Edwards, C. J. Gadd, N. G. L. Hammond, E. Sollberger (eds.), The Cambridge Ancient History, Vol. II, part I, 218.
59 Ibid.,224.
60 Ibid., 225.
61 Ibid., 226.
62 The Code of Assura, ca. 1075B.C.
63 Herodotus, The History of the Persian Wars (circa. 430 B.C.) I: 191. The event is recorded in The Book of Daniel 5.
64 Herodotus, Histories, 3.150-160
65 Casius Dio, Roman History 63:30; Markham J. Geller, 329.
66 Xenophon, Cyropaedia, 8.8.2.
67 Plato, The Laws of Plato (University of Chicago Press, 1980), 3. 694.
68 Ibid., 3. 695.
69 Ibid.
70 Isocrates , Panegyricus , 124 in: George Norlin, Isocrates , 1980.
71 Ibid., 4.149.
72 Ibid., 4. 150.
73 M. Derenko, et al. , 2013.
74 The following sources are cited from D. Pontioks, “Racial Type of the Ancient Hellenes”, http://dienekes.110mb.com/articles/hellenes/
75 G. Sergi, 1901.
76 W. Z. Ripley, 1900.
77 L. H. D. Buxton, The Inhabitants of the Eastern Mediterranean, Biometrika, Vol. 13, Issue 1, 92-112, 1920.
78 C. S. Coon, 1939.
79 J. Lawrence Angel, 1944.
80 J. Lawrence Angel, 1946.
81 Aris N.Poulianos, 1961. Poulianos, 1999.
82 Aris N. Poulianos, 1962.
83 N. Xirotiris, “Rassengeschichte von Griechenland”, 157-183, in I. Schwidetzky, (ed.),Rassengeschichte der Menschheit. Volume 6. R. Oldenbourg Verlag, Munich, 1979.
84 J. Boardman, 1989.
85 E. Argyropoulos, 195-204.<
br />
86 Livy (Titus Livius), The History of Rome, 33: 17.
87 W.W. Tarn, Vol. VI, 301-302.
88 Polybius, Histories, 37.9.
89 “Herodotus on the character of Persian imperialism”, in A. Fitzpatrick-McKinley (ed.), 2014.
90 Strabo, Geography, XI.13.9.
91 Erich S. Gruen, 11.
92 Xenophon, Cyrus, 8.8.
93 Given that the Persians were at this time Aryans, as were the Medes (Strabo referring to them in his Geography as Ariana) while the Greeks were mainly Dinaric-Alpine-Mediterranean, this does not seem to support the theory that miscegenation with an inferior race brought the collapse of Greek Civilisation.
94 Erich S. Gruen, 69.
95 Plutarch, The Ancient Customs of the Spartans (42).
96 Ibid.
97 Cornelia Di Gaetano, et al., 91–99;
98 Ibid.
99 F. Brisighelli, et al., “Uniparental Markers of Contemporary Italian Population Reveals Details on Its Pre-Roman Heritage”.
100 Edward Gibbon, Vol. II, Ch. 24.
101 Livy, The History of Rome, 39. 6
102 Polybius, The Histories, IX: 24: “Affairs of Italy”.
103 Juvenal, Satires, i. 3. 193ff.
104 Hugh Trevor-Roper, 27.
105 Ibid.
106 Cassius Dio, Dio’s Rome (Kessinger Publishing, 2004), Book IV, 86.
107 Tacitus, Annals of Imperial Rome, iii, 25.
108 Plutarch, Moralia, Book iv.