Alba Rosa

by Alexander Wolfheze

  Notes on the Universal Declaration of Human Rights

  (Resolution 217 of the United Nations General Assembly, 10 December 1948)

  chassez le naturel, il revient au galop

  Article 1. All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.

  All human beings are born subject to God’s Law and natural law: they are not free. They are born in different physical bodies: they are not equal. They are born in different social realities: they do not have the same rights. They are not naturally endowed with reason and conscience: these must be culturally instilled and are therefore also culturally determined. They are not naturally capable of solidarity and brotherhood: these must be socially cultivated and are therefore also socially determined.

  Article 2. Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status. Furthermore, no distinction shall be made on the basis of the political, jurisdictional or international status of the country or territory to which a person belongs, whether it be independent, trust, non-self-governing or under any other limitation of sovereignty.

  Nobody is automatically entitled to any rights or freedoms: these must be earned and conquered. Rights and freedoms are always situational and conditional: they are related to ethnicity, nationality, gender, language, religion, social origin, material property, physical birth and other ascribed status. Further differences are imposed by the political, judicial and military authorities that claim to rule over territories and peoples.

  Article 3. Everyone has the right to life, liberty and security of person.

  Everyone is born mortal and is exposed to the common calamities of life in the form of natural and manmade dangers. In the universal struggle for survival and in the universal fight to overcome restrictions and dangers there are no enduring rights to life, liberty and security beyond the temporary rights gained by communities on behalf of individuals and by individuals on behalf of communities.

  Article 4. No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms.

  Everyone is born in a natural state of slavery and servitude: everyone is born subject to God’s Law, to natural law, to human law, to social convention and to cultural tradition.

  Article 5. No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment.

  No one is exempt from the natural and man-made diseases, frailties, tortures, cruelties, inhumanities and degradations that are inherent in the natural human condition ever since the Fall of Adam and Eve.

  Article 6. Everyone has the right to recognition everywhere as a person before the law.

  Everyone is subject to the vagaries and uncertainties of biased and arbitrary human law ever since it has parted from God’s Law, and even more so since the advent of Dark Age Modernity.

  Article 7. All are equal before the law and are entitled without any discrimination to equal protection of the law. All are entitled to equal protection against any discrimination in violation of this Declaration and against any incitement to such discrimination.

  Mere human law can never offer total constancy, total protection and total equality. Since it must take account of natural law it is obliged to discriminate on the basis of biological identity, including age, gender, infirmity, ethnicity and genealogy. Since it has parted from Tradition, modern law is furthermore bound to discriminate on the basis of social status, financial resources and political expediency.

  Article 8. Everyone has the right to an effective remedy by the competent national tribunals for acts violating the fundamental rights granted him by the constitution or by law.

  Everyone is subject to the incompetence and violence of unjust modern law, without effective remedy. A lessening of its injustice depends on the attempt at reincorporating a measure of Divine Law into secular law. Modern law systematically precludes this attempt and is therefore historically bound to be the most unjust.

  Article 9. No one shall be subjected to arbitrary arrest, detention or exile.

  Arbitrary arrest, detention and exile are inevitable under unjust modern law: these serve to aggravate the anguish of the modern human condition.

  Article 10. Everyone is entitled in full equality to a fair and public hearing by an independent and impartial tribunal, in the determination of his rights and obligations and of any criminal charge against him.

  Everyone can be exposed to insidious slander, public character assassination and judicial persecution within the framework of unjust modern law: ‘human rights’ and ‘civil rights’ are mere ideological constructs.

  Article 12. No one shall be subjected to arbitrary interference with his privacy, family, home or correspondence, nor to attacks upon his honour and reputation. Everyone has the right to the protection of the law against such interference or attacks.

  No one is sure of his privacy, family, home or correspondence, nor of his honour and reputation within the framework of unjust modern law. Legalized government surveillance and marketing manipulation intrude into privacy and correspondence, legalized educational and media indoctrination threaten the family, unjust taxes and debt slavery threaten the home, matriarchy and feminisation threaten honour and reputation.

  Article 13. (a) Everyone has the right to freedom of movement and residence within the borders of each state. (b) Everyone has the right to leave any country, including his own, and to return to his country.

  (a) The semi-legalized anarchy of globalized free movement and residence is a fundamental threat to national security, civic freedom, private property and rooted identity. (b) The semi-legalized anarchy of globalized free movement and residence institutionalizes abandonment and betrayal of ethnicity and nationality, and imposes anti-identitarian ethno-morphosis.

  Article 14. (a) Everyone has the right to seek and to enjoy in other countries asylum from persecution. (b) This right may not be invoked in the case of prosecutions genuinely arising from non-political crimes or from acts contrary to the purposes and principles of the United Nations.

  (a) To reside abroad is a privilege to be granted by a host nation, not a right to be claimed by a guest. (b) For guest ‘migrants’ to force themselves on their host nations through legal pressure, administrative fraud and illegal residence is sufficient reason for expulsion and persecution.

  Article 15. (a) Everyone has the right to a nationality. (b) No one shall be arbitrarily deprived of his nationality nor denied the right to change his nationality.

  (a) It is a vocation and privilege to be born into a nation: nationality is a birth pledge privilege that should be constantly redeemed throughout life. (b) Every one is called upon to proof him- or herself be worthy of their nationality: to lose and change nationality is to lose and change identity — it is fraught with trauma, tragedy and moral hazard.

  Article 16. (a) Men and women of full age, without any limitation due to race, nationality or religion, have the right to marry and to found a family. They are entitled to equal rights as to marriage, during marriage and at its dissolution. (b) Marriage shall be entered into only with the free and full consent of the intending spouses. (c) The family is the natural and fundamental group unit of society and is entitled to protection by society and the State.

  (a) Men and women must first earn the right to marry and found a family. This right is conditional upon respect for the institution of marriage, which is existentially shaped by race, nationality and religion. Individual rights are substantially affected by marital and family status. Marriage and parenthood are social functions with duties and restrictions: neither marriage nor family can be dissolved at will. (b) Marriage is not merely a contract between two individuals, but also affects families and nations and therefore demands a
minimum degree of societal consent. (c) In Tradition, the family is a sacred and crucial element of communal unity, but in Modernity it is threatened by social chaos and governmental intervention.

  Article 17. (a) Everyone has the right to own property alone as well as in association with others. (b) No one shall be arbitrarily deprived of his property.

  (a) Individual property rights can never be absolute: they must be balanced by communal sanction to avoid social implosion. (b) Individual property obtained by exploitation, extortion and fraud is liable to expropriation.

  Article 18. Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.

  Everyone is bound to honour the contracts and obligations due to his or her religious affiliation and to conform to the public and private rules and observances that regulate his or her religion. Religion regulates not only divine worship, but also social structure: it is neither to be trifled with nor to be discarded at will.

  Article 19. Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers.

  No one has the right to opinions and expressions, except to the degree that they conform to strict criteria of competence, relevance and etiquette. Information and ideas should be restricted to those competent to handle them.

  Article 20. (a) Everyone has the right to freedom of peaceful assembly and association. (b) No one may be compelled to belong to an association.

  (a) Everyone is bound to associate with his or her birth community (family, caste, nation) and according to his or her birth vocation (marriage, religion, profession) — an association beyond this must be undertaken only with extreme caution and with proper guidance. (b) No one can freely dissociate from birth community and birth vocation.

  Article 21. (a) Everyone has the right to take part in the government of his country, directly or through freely chosen representatives. (b) Everyone has the right of equal access to public service in his country. (c) The will of the people shall be the basis of the authority of government; this will shall be expressed in periodic and genuine elections which shall be by universal and equal suffrage and shall be held by secret vote or by equivalent free voting procedures.

  (a) No one has the right to busy themselves with government and politics except those called upon by privileged birth, proven vocation or exceptional talent. (b) Access to public services and social amenities depends on a combination of individually earned privilege and voluntary communal goodwill: it is never an absolute right. (c) Governance should be for the good of the people, not by the will of the people: just rulers are bound to treat their people as their children: they must strike a due balance between control and freedom, sternness and kindness.

  Article 22. Everyone, as a member of society, has the right to social security and is entitled to realization, through national effort and international co-operation and in accordance with the organization and resources of each State, of the economic, social and cultural rights indispensable for his dignity and the free development of his personality.

  No one has an absolute right to economic, social and cultural rights: individual rights should be earned and individual irresponsibility should be punished. Social security should be predicated on responsible individual choice and behaviour as much as on communal solidarity.

  Article 23. (a) Everyone has the right to work, to free choice of employment, to just and favourable conditions of work and to protection against unemployment. (b) Everyone, without any discrimination, has the right to equal pay for equal work. (c) Everyone who works has the right to just and favourable remuneration ensuring for himself and his family an existence worthy of human dignity, and supplemented, if necessary, by other means of social protection. (d) Everyone has the right to form and to join trade unions for the protection of his interests.

  (a) Everyone should pursue his personal and professional vocation irrespective of material reward — everyone should choose useful activity over ‘productive’ work. Dedicated motherhood, religious duty, scientific exploration and artistic expression are no less valuable than industrial production and mercantile endeavour. (b) The reward of activity should be of a primarily personal and social nature — material wealth should be commensurate with biological functionality and societal functionality and should never be an aim in itself. (c) Just wages for labour should allow the labourer to maintain himself and his family in materially adequate circumstances, but no more than that — just wages do not imply luxury and do serve vanity. (d) Owner and worker, employer and employee should corporate for mutual benefit: their interests are intertwined and not opposed.

  Article 24. Everyone has the right to rest and leisure, including reasonable limitation of working hours and periodic holidays with pay.

  Rest and leisure should be commensurate with exertion and labour — they should not be aims in themselves.

  Article 25. (a) Everyone has the right to a standard of living adequate for the health and well-being of himself and of his family, including food, clothing, housing and medical care and necessary social services, and the right to security in the event of unemployment, sickness, disability, widowhood, old age or other lack of livelihood in circumstances beyond his control. (b) Motherhood and childhood are entitled to special care and assistance. All children, whether born in or out of wedlock, shall enjoy the same social protection.

  (a) Communal provisions for social security are a matter of basic civilization, but should not be frivolously extended to criminal, irresponsible and foreign elements. (b) Motherhood demands support by the family and protection by the community, but only to the extent that mothers respect the rules and norms of the family and the community.

  Article 26. (a) Everyone has the right to education. Education shall be free, at least in the elementary and fundamental stages. Elementary education shall be compulsory. Technical and professional education shall be made generally available and higher education shall be equally accessible to all on the basis of merit. (b) Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of peace. (c) Parents have a prior right to choose the kind of education that shall be given to their children.

  (a) Education should be appropriate to situation, vocation and talent: it is not an aim in itself. Education should be provided by idealistic and competent teachers and paid for by responsible and prudent parents. (b) Education should be appropriate to authentic identity: it should foster the reproduction of a specific tradition and a specific culture. The reproduction of authentic national, ethnic, social and religious identity, rather than the pursuit of cosmopolitan ideologies and universalist doctrine, should be the true aim of education. (c) Educational choice should depend on authentic collective (national, ethnic, social, religious) identity, rather than short-sighted ‘fashion statements’ by individual parents.

  Article 27. (a) Everyone has the right freely to participate in the cultural life of the community, to enjoy the arts and to share in scientific advancement and its benefits. (b) Everyone has the right to the protection of the moral and material interests resulting from any scientific, literary or artistic production of which he is the author.

  (a) Authentic cultural life is inextricably linked to authentic community identity: individuals should experience themselves as active participants, rather than passive ‘consumers’ of the arts and sciences. (b) Scientific, literary and artistic achievement should benefit the community: the author should be h
onoured and rewarded, but he is above all a servant of his or her community.

  Article 28. Everyone is entitled to a social and international order in which the rights and freedoms set forth in this Declaration can be fully realized.

  Individual rights and freedoms are determined by communities and nations — there are no universal rights and freedoms.

  Article 29. (a) Everyone has duties to the community in which alone the free and full development of his personality is possible. (b) In the exercise of his rights and freedoms, everyone shall be subject only to such limitations as are determined by law solely for the purpose of securing due recognition and respect for the rights and freedoms of others and of meeting the just requirements of morality, public order and the general welfare in a democratic society. (c) These rights and freedoms may in no case be exercised contrary to the purposes and principles of the United Nations.

  (a) Yes — even a broken watch is right one time per day. (b) Individual rights and freedoms should be balanced by communal obligations and limitations — holistically-defined common good and intergenerational continuity should always prevail over individual rights and freedoms. (c) There are no purposes and principles that are of a higher order than the holistically-defined common good and the intergenerational continuity of the largest authentic human community groups, viz. ethnicity and nation.

  Article 30. Nothing in this Declaration may be interpreted as implying for any State, group or person any right to engage in any activity or to perform any act aimed at the destruction of any of the rights and freedoms set forth herein.

  The Universal Declaration of Human Rights is the product of a secular-nihilist and cultural-relativist ideology that stands opposed to authentic identity and traditional religion. Its semi-binding status in ‘international law’ reflects the interests of the Cultural-Nihilist ‘New World Order’: these interests — and all attempts at formulating non-sacred ‘international law’ — are harmful to the holistically-defined common good and the intergenerational continuity of the largest authentic human community groups, viz. ethnicity and nation.