Thus we see the “outsider” meme as an excuse, a ruse, in fact, to provide cover for the reality of domination through ethnic networking.
Anyway, anyone who’s had to work around God’s Chosen knows this much vaunted “objective” or “critical” perspective is really just a matter of taking a snide and supercilious attitude of sneers and jeers to everything anyone else believes, and the holier the better.
M: No it can’t. An argument is a connected series of statements intended to establish a proposition.
A: No it isn’t.
M: Yes it is! It’s not just contradiction.
A: Look, if I argue with you, I must take up a contrary position.
M: Yes, but that’s not just saying “No it isn’t.”
A: Yes it is!
M: No it isn’t!305
To see the sneering smugness that constitutes the “outsider perspective” in reality, consider the case of Paul Krugman, Princeton professor (hired by Ben Bernanke), New York Times columnist, and, oh yes, “Nobel” Laureate.306 How’s that for being connected? But look what happens when someone dares to question this inside-outsider:
But if you just can’t get enough of the pugilistic Krugman fighting, you may want to check out the video of him at an economic debate in Spain over the weekend, at which he accused Pedro Schwartz, a Spanish [sic] economics professor, of “pulling credentials” in their debate about Keynesian economics, then fully gave him the “talk to the hand” gesture when Schwartz denied it. That happens around 49 minutes into the video.307
So much for “openness to dissent” etc. As always, it’s free trade (the libertarian-capitalist) and free speech (the ACLU Liberal) for us, until we take over, then not so much (bank bailouts and speech codes). As we would expect, the demands for “free speech” last only long enough to oust the WASPs and establish a Jewish elite, then a Talmudic orthodoxy reigns.
The aforementioned Huysmans, though, or because, of his “decadent” mindset, had their number already in the 1880s:
At the same time, he noticed that the free thinkers, the doctrinaires of the bourgeoisie, people who claimed every liberty that they might stifle the opinions of others, were greedy and shameless puritans whom, in education, he esteemed inferior to the corner shoemaker.308
THE FERMENT OF NUCLEAR FISSION
Since Wired thinks that Jewish “outsiders” are so valuable to scientific progress, let’s take a look at a well-known case with important, nay tragic, consequences: the Bomb.
There’s a persistent myth among “educated” Westerners, like the notion of human-skin lampshades, that German science suffered from a lack of Judaics, which supposed lack then supposedly led to their defeat. Oh, the irony! Or as Bela Lugosi would say, “How iron-ick!”
As Savitri Devi pointed out, this idea completely misunderstands how science works. It matters not whether Einstein publishes in Berlin, New York, or Buenos Aires; published work is, well, public, and available to all.309
And since, as Eliot observed, “reasons of race and religion combine to make any large number of free-thinking Jews undesirable,”310 why should a society not remove the plague from its bosom, while still reaping the rewards, if any, of their tiny little researches? A point to which we shall return at the end.
But in any event, the real story is that German scientists actually foot-dragged on the project, to prevent the development of such a terrible weapon. Aryan scientists, left to their own devices, reached an ethical conclusion: Aryan morality would not allow the use of such a weapon.
Heisenberg himself . . . had realized by now, just like a handful of scientists the world over, how unbelievably hideous and horrible the new invention might turn out on the practical level. . . .
When Professor Hahn, who looked and behaved like a quintessential patrician out of a Thomas Mann novel, met Heisenberg shortly after the latter’s installment, he declared unequivocally: “I’d rather die than build the bomb!”
And that was that.
And would have been, if not for those much-lauded “outsiders” and “victims”
. . . Heisenberg and the small inner circle of his staff, all men with a strong Christian foundation, knew what would happen eventually. Namely that other countries might feel less encumbered by moral restraints and indeed build the terrible weapon. Particularly the USA, where so many Jewish scientists had found refuge after their enforced German exodus. And who all nourished a massive grudge against their former country of birth.311
Yes indeed, the so-called “eternal victims of history” once more prove to be its consummate predators. Judaic scientists in the US, led of course by the little prince, Albert, were nagging and cajoling Roosevelt to “hurry up” and develop a bomb for America to use in exterminating the Nordic Amalekites. Well, they didn’t quite get their wish, but needless to say, they couldn’t wait to steal the atomic secrets and hand them over to Stalin.
The next step was to hand it all over to their proposed new Golem, the UN, but there Stalin threw in a monkey wrench, refusing to surrender Russian sovereignty. The resulting shift of alliances resulted in the US retaining its role as Golem, protector of Israel, while the Soviets took up the White Man’s Burden (hence the Israeli and neo-con obsession with “freeing” Judaics from Russia and overthrowing the Soviets), a change that seems to have escaped the occluded minds of the American Right, other than, of course, Francis Parker Yockey.312 And we know what happened to him . . .
Eventually, of course, the Israelis, who never signed onto the Non-Proliferation Treaty (unlike Iran), developed their own nukes (again, unlike Iran) which everyone knows but no one mentions, even to rib Bibi a bit about the hypocrisy of waving around cartoon bombs at the UN (whose job, of course, as just pointed out above, is to ensure that other nations don’t get The Bomb, but not Israel).
Once again and as always: the news of the day is the opposite of what you‘ve been told—oh, what to do about the Iranian threat to poor Israel; and our “principles” apply only to thee, never to me.
The Judaic obsession with nukes, then and now, is really quite striking and creepy, and suggests a close, perhaps essential connection of the two, in line with Guénon’s comments about the “sinister” nature of so-called “sub-atomic” physics, the ultimate expression of the Reign of Quantity, and thus the prelude to the true and final dissolution: “Solvet sæclum in favilla.”
Indeed, one has to wonder, how much of Israel’s public nagging about Iran and nukes is something of a double fake-out, designed to push and prod until Iran (which as an Aryan nation would naturally eschew, as did the National Socialist, the barbarity of nukes—the Chief Ayatollah has, in fact, already ruled out developing or using such weapons as explicitly “un-Islamic”—one can only imagine the Chief Rabbi—who has declared that providing medical assistance to victims of the IDF is an abomination—issuing a similar pronouncement only if adding the proviso “unless used to defend the Jews”)—is forced into getting some, if only to “grab these insolent Jews by their throats and shut their lying mouths!” as an exasperated Dr. Goebbels said of the Weimar media.
PARADIGM ENFORCERS VS. FREE INQUIRERS
Finally, and once again taking the big picture view, Wired’s invoking Thomas Kuhn to laud Judaics as “paradigm breakers” is ludicrous. As Paul Feyerabend has lamented, the lessons drawn from Kuhn have been the exact opposite: that the way to transform a chaotic pseudo-science like sociology or economics into a “real” science is to just decide on a “paradigm,” condemn everything else as “junk science,” and go on your merry tenured, grant-grubbing way. Ever and always, free speech until our ethnic networking is complete, then just shut up.
This applies a fortiori to “scientific” issues that also have political or religious penumbrae. There’s no judicially enforced “law” of gravity, and flat-earthers are harmless eccentrics, but just try questioning “The Six Million” (unless, of course, you’re a Landsman, like Raul Hilberg, and perhaps not even then—ask Norman Finkelstein) or
the teaching of “natural selection” in your children’s school.
In fact, one might think that there is a direct, inverse relation here: the more actual evidence you have, the less you need to shame, fire, or imprison the doubters. And one can’t help but notice again, which ethnic group receives the benefit.313
Feyerabend, a true Aryan philosopher—and an ex-Luftwaffe pilot!—called for a separation of Science and State for these very reasons, and noted that his anti-method of “Anything Goes” would hardly spell the end of science.314 While Greece rose to greatness on the backs of unwilling slaves, we can rise to greater heights on the back of willing slaves, foolish blinkered nerds and geeks who, like Huxley’s gammas, or the denizens of TV’s The Big Bang Theory (produced by Charlie Sheen’s Judaic nemesis, Chuck Lorre) delight in having a chance to wear mental chains while we, mentally free, are also free to make use of the mechanical toys they produce.315
Instead our world is increasingly under the control of these very Judaics and Judaic-souled ones, who have moved far beyond—if ever they were at all—the role of “critical outsiders” and now constitute instead the New Inquisition of Zionce.
I wonder what Veben would say today? Feyerabend, it seems, would side with Jack Donovan against Veblen’s Judaic smarties: “. . . when sophistication loses content then the only way of keeping in touch with reality is to be crude and superficial. This is what I intend to be.”316
A barbarian, if you will.
Counter-Currents/North American New Right
January 23, 2011
THE WINKLETWINS WIN ONE!
OWEN WISTER’S PHILOSOPHY 4: A TALE OF HARVARD UNIVERSITY
Owen Wister
Philosophy 4: A Story of Harvard University
New York: Macmillan, 1903
Kindle annotated edition by Daniel P. B. Smith, with original illustrations, 2012.
“When you call me that, smile.”—Owen Wister, The Virginian
“I can scare the stupid out of you but the lazy runs deep.”—The Wisdom of Paris Geller
If you had asked me, before I read James Neill’s The Origins and Role of Same-Sex Relations in Human Societies,317 what “The Virginian” was, I would have identified a somewhat faded old TV western series.
Filmed in color, The Virginian became television’s first 90-minute western series. Immensely successful, it ran for nine seasons—television’s third longest running western.
Looks like there was a TV movie later on.
What I didn’t know is that it was not only based on a novel, but a pretty significant one too: The Virginian, a Horseman of the Plains, by Owen Wister (1860–1938), which apparently was filmed several times but more importantly, it was, again according to Wikipedia, “[T]he first true western written, aside from short stories and pulp dime novels. It paved the way for many more westerns by famous authors such as Zane Grey, Louis L’Amour, and several others.”
According to Neill, The Virginian documents the sexually free lifestyle of the American cowboy, which Wister discovered when visiting the West for his health. Already in 1885 he was writing (to his mother!) that “this life has a psychological effect on you” and that cowboys were “[A] queer episode in the history of the country” and “without any moral sense whatsoever.”318
Neill calls it “an all-male world, away from women, where male bonds frame the emotional lives of the heroes” -- in short, our beloved Wild Boys. Most (all?) readers miss this, Neill observes, because, in line with the custom of the times, and most healthy societies, Wister is quite—entirely—reticent about actual physical relations.319
Wister himself was eminently an Easterner, and Philosophy 4, written a year after the success of The Virginian as part of a publisher’s idea for a series of “little novels by favorite authors,” gives him a chance to go back to an Eastern equivalent to the cowboy world; it represents his retelling an anecdote supposedly first retailed to him in his undergraduate days at, yes, Harvard.
The tale basically involves two undergraduates, Billy and Bertie, and their attempts to cram for a final exam in, of course, Philosophy 4 (i.e., second semester sophomore year).320 Being rich and indolent, they have hired a poorer but brighter sophomore, one Oscar Maironi, whose parents had not “owned town and country houses in New York” but “came over in the steerage.” Unable to face another all-day session with Oscar they decide to give him the slip and head out to the countryside, planning to settle a bet by finding a legendary tavern. Hilarity ensues, and the boys learn enough about philosophy in practice to ace the exam, beating even Oscar’s score.
It’s a slight tale, but a pleasant way to soak for a bit in real Old America and although you can find it free online I recommend the kindle, which for only a buck more adds original illustrations as well as Mr. Smith’s somewhat obsessive annotations, speculative reconstructions and photos. Smith is smart as a whip, and on his webpage asks two questions that locate the additional interest this tale should have for Counter-Currents readers:
Are we intended to understand that Oscar Maironi is Jewish? Is Wister expressing a mild antisemitism? Does he take it for granted that the reader shares it?
Is there a trace of homophilia [i.e., male-bonding viewed through the lenses of post-Stonewall gay liberation] in the narrator’s own attitude toward his subjects? (I sometimes think I notice this in The Virginian as well).
Kudos for that Virginian insight, ten years before Neill! The Old America (Dylan and Harry Smith’s “old weird America”’) was indeed a land of cowboys without “moral sense,” naked wrasslin’, and a powerful suspicion of people whose folks came over in steerage, whether or not they had a townhouse.
Smith notes that we see Harvard at the end of its transformation from a state university (yes!) to a massively endowed finishing school for the elite—that is, the WASP elite. At this point foreigners are beginning to muscle their way in—poorer Whites on scholarships, and outright infidels. Is Maironi not merely Italian but a Jew? Seems clear: “Oscar could lay his hand upon his studious heart and await the Day of Judgment like—I had nearly said a Christian!”
Then there’s this bit that Smith and I both throw our hands up at: WTF? Asked to leave his notes for the boys to look over in the morning
Oscar’s hand almost moved to cover and hold his precious property, for this instinct was the deepest in him. But it did not so move, because his intelligence controlled his instinct nearly, though not quite, always. His shiny little eyes, however, became furtive and antagonistic—something the boys did not at first make out.
OK, acquisitive instinct, cleverly dissembled, shiny little eyes, check. “My precious” indeed. But then this follows:
“I do not ever leave my notes with anybody. Mr.Woodridge asked for my History 3 notes, and Mr. Bailey wanted my notes for Fine Arts 1, and I could not let them have them. If Mr. Woodridge was to hear—”
“But what in the dickens are you afraid of?”
“Well, gentlemen, I would rather not. You would take good care, I know, but there are sometimes things which happen that we cannot help. One time a fire—”
At this racial suggestion both boys made the room joyous with mirth.
Not wanting to share his notes might be construed as Judaic (he’s being paid $5 an hour to tutor them, so why let them have a freebie?) but why is the fire excuse—pretty sound, I’d say, in those rickety old Harvard buildings—somehow “racial’? Does it make him sound like he’s lived in tenement firetraps? Again, look who’s talking. But the finale brings us back on point: “Oscar stood uneasily contemplating them. He would never be able to understand them, not as long as he lived, nor they him.”
There’s the note, the Judaic as psychological outsider, able—perhaps uniquely qualified—to memorize and compile 300 page sets of notes on Western Philosophy, but able to really understand it—or any other part of our culture.
This is the message of the tale as a whole; the rowdy boys, precisely by giving Oscar the slip—he passive-aggressively c
omes back each hour on the hour, leaving a note each time – and carousing all night, acquire an insight into philosophical problems such as “the duality of the self” (remember, this is the high tide of academic Hegelianism) that outshines the little fact-grubber.
And Billy’s suggestions concerning the inherency of time and space in the mind the Professor had also found very striking and independent, particularly his reasoning based upon the well-known distortions of time and space which hashish and other drugs produce in us. This was the sort of thing which the Professor had wanted from his students: free comment and discussions, the spirit of the course, rather than any strict adherence to the letter. He had constructed his questions to elicit as much individual discussion as possible and had been somewhat disappointed in his hopes.
One has to wonder if the Professor is William James, with that bit about wanting his students to make free comments about hashish. Oscar the tutor is not happy, and the Judaic whine about “fairness” begins:
“There is some mistake,” said Oscar to them when they told him; and he hastened to the Professor with his tale. “There is no mistake,” said the Professor. Oscar smiled with increased deference. “But,” he urged, “I assure you, sir, those young men knew absolutely nothing. I was their tutor, and they knew nothing at all. I taught them all their information myself.” “In that case,” replied the Professor, not pleased with Oscar’s tale-bearing, “you must have given them more than you could spare. Good morning.”
Oscar never understood.
The dénouement shows us how things have changed:
But he graduated considerably higher than Bertie and Billy, who were not able to discover many other courses so favorable to “orriginal rresearch” as was Philosophy 4. That is twenty years ago. To-day Bertie is treasurer of the New Amsterdam Trust Company, in Wall Street; Billy is superintendent of passenger traffic of the New York and Chicago Air Line. Oscar is successful too. He has acquired a lot of information. His smile is unchanged. He has published a careful work entitled The Minor Poets of Cinquecento, and he writes book reviews for the Evening Post.
The Eldritch Evola & Others Page 15