Monthly Archives: September 2018

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Remembering Savitri Devi:
September 30, 1905–October 22, 1982

795 words

Savitri Devi was a philosopher, a religious thinker, and a tireless polemicist and activist for the causes of animal rights, European pagan revivalism, Hindu nationalism, German National Socialism, and — after the Second World War — pan-European racial nationalism.She also sought to found a religion, Esoteric Hitlerism, fusing National Socialism with the Traditionalism of René Guénon and Julius Evola. All told, she was one of the most extraordinary personalities of the 20th century. Read more …

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Kavanaugh the Fighter

2,167 words

By now, most have at least heard the highlights of the Senate Judiciary Committee hearing, where they listened to testimonies and questioned Supreme Court nominee Brett Kavanaugh and his accuser, Christine Blasey Ford, over allegations that he had attempted to rape her in 1982. The hearing lasted roughly nine hours and included some very dramatic moments. I watched most of it, but stopped around halfway through Kavanaugh’s time on the stand because the questions had become so repetitive, and it was clear no new information was going to come to light. Read more …

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The Counter-Currents 2018 Fundraiser
Our Spiritual Leader

“Europe belongs to the Europeans.” — His Holiness the 14th Dalai Lama

1,639 words

Since our last update announcing our generous $10,000 matching grant, we have received a wonderful outpouring of support: 60 donations totaling $8,760 for which we are enormously grateful. That amount has been doubled to $17,520. Read more …

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6,717 words

Of the many long-lost texts by Francis Parker Yockey that will be included in our upcoming anthology of Yockey’s shorter writings, The World in Flames, one is a four-part essay entitled “Brotherhood.” Kerry Bolton and I had to search far and wide to find a complete copy of the text, as we announced during our search earlier this year, but find it we finally did, and we offer it here as a prelude to our patient readers who have been awaiting the finalized volume. The Preface is by Dr. Bolton. — John Morgan Read more …

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The Truth about Israeli Expansionism

Ernest Renan

879 words

Do you remember that John F. Kennedy was among those who questioned the legal validity of the Nuremberg trials?[1] Do you remember, further, that, unlike the British political leadership, he opposed the Indian invasion which led to the end of Portuguese sovereignty over Goa?[2] It is also useful to recall that immediately after he was assassinated, “a climate of euphoria” prevailed in the stock markets and among the “great capitalists” as well,[3] and that he wanted to apply a “fairer tax system.”[4] Read more …

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A Neoconservative Jew’s View of “The Nam”

2,979 words

Max Boot
The Road Not Taken: Edward Lansdale and the American Tragedy in Vietnam
New York: Liveright, 2018

The Many Faces of the War in Vietnam

The Vietnam War is so large and multifaceted an event that different people look at the conflict and come away with deeply-held, but very different, viewpoints. Read more …

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Letting Heidegger Be Heidegger

2,938 words

Scattered throughout Heidegger’s writings are some puzzling distinctions. For instance, in “The Question Concerning Technology,” Heidegger claims that the essence (Wesen) of technology is nothing technological.[1]

In the lecture “The Danger,” Heidegger claims that the essence of death has nothing to do with “hundreds of thousands” dying “en masse” in “extermination camps” and man-made famines.[2] The essence of death, in short, is not to be found in actual deaths.

In “Language and the Poem: A Discussion on Georg Trakl’s Poetic Work,” Heidegger claims that pain’s “essence remains closed to every thinking that represents pain in terms of sensations.”[3] In other words, the essence of pain is not to be found in sensations.

In “Language,” Heidegger also claims that “In its essence, language is neither expression not an activity of man.”[4] The essence of language, then, is not to be found in actual speech.

In “Building, Dwelling, Thinking,” Heidegger claims that “however hard and bitter, however hampering and threatening the lack of houses remains, the real plight of dwelling does not lie merely in the lack of houses.”[5] The essences of dwelling and homelessness are something different than having or lacking a home.

In “The Thing”[6] and the “Memorial Address,”[7] Heidegger claims that the essence of destruction is something different from annihilation by atomic bombs.

Heidegger also asserts some puzzling identities.

For instance, in Introduction to Metaphysics, Heidegger claims that Soviet Russia and the United States “are both, metaphysically speaking [i.e., in essence] the same: the same dreary frenzy of unleashed technology [Technik] and the regimentation of rootless and normalized men.”[8]

In “Das Ge-Stell,” Heidegger writes: “Agriculture is now a mechanized food industry, in essence the same [im Wesen das Selbe] as the manufacturing of corpses in the gas chambers and extermination camps, the same as the blockading and starving of countries, the same as the production of hydrogen bombs.”[9]

What sort of thinking allows Heidegger to draw such distinctions and assert such identities? The answer, of course, is philosophical thinking. Drawing a distinction between an entity and its essence is as old as Plato. Once Heidegger asserts a difference between a being and its essence, he is then in a position to assert that different beings are the same “in essence” because they are part of the historical period. This idea has its roots in the rise of modern philosophical historicism.

In Plato’s Euthyphro, Socrates asks Euthyphro to spell out the idea or the essence of piety:

Teach me whatever this idea itself is, so that by gazing at it and using it as a pattern, I may declare that whatever is like it, among the things you or anyone else may do, is pious, and that whatever is not like it is not pious (6d–e).[10]

Knowing the essence of piety allows us to sort pious and impious acts. Pointing to an example of a pious act is not enough, because Socrates wants to know what makes it possible to point out an example of piety in the first place. So the essence of piety is different from pious acts. The essence of piety is neither pious or impious.

The same is true of every other essence. Knowing the essence of dogs allows us to sort dogs from foxes. But the essence of dogs is not a particular dog. Knowing the essence of courage allows us to distinguish courage and cowardice. But the essence of courage is not a courageous act.

Or, to put it in general terms: Knowing Being, the essence of what it is to be, allows us to distinguish beings from non-beings. But Being itself is not a being. This, of course Heidegger’s famous doctrine of the “ontological difference”: “The Being of beings ‘is’ not itself a being.”[11]

The puzzling distinctions listed above are simply examples of the ontological difference: The essence of technology is not a machine; the essence of death is not a particular death; the essence of pain is not a sensation; the essence of language is not speech; the essence of dwelling is not a house; the essence of homelessness is not simply lacking a house; the essence of destruction is not being blown up; and so forth.

But what licenses a philosopher to speak this way? There are experts in every field of phenomena. A philosopher, insofar as he is a philosopher, cannot claim to have greater knowledge than these experts. For instance, philosophers do not know more about living things than biologists. Philosophers know less about healing the sick than doctors. Philosophers know less about strategy than generals and less about courage than infantrymen. Philosophers know less about pain than physiologists, not to mention cancer patients. Philosophers have less expertise about dwelling than people who build houses and about homelessness than those who operate homeless shelters. And so forth.

The expertise of the philosopher lies in taking a step back from all these fields and asking the experts how they know what they know. Because experts get so involved in straightforwardly knowing and doing particular things that they don’t even wonder about how they are doing it, or where they as human beings fit into the picture. By talking about the essences of technology, death, pain, language, dwelling, and so forth, Heidegger tries to make us wonder about how the world shows up to us. That is the job of the philosopher.

Heidegger believed that how the world shows up to us changes from time to time. For the ancient Greeks, things showed up as having an independent existence that eluded our complete understanding and control. For moderns, things show up to us as transparent to our understanding and available for control and consumption. Heidegger called the modern way of seeing the world the essence of technology. It is a way of seeing the world that makes modern science and technology possible. This is the basis for Heidegger’s claims that the United States and the Soviet Union, or factory farms and extermination camps, are metaphysically the same.

Now, a layman might object to Heidegger’s views as follows. When Heidegger claims that the essence of homelessness is different from actual homelessness, isn’t this just a bit insensitive to the homeless? When Heidegger remarks that the essence of pain is different from actual pain, isn’t that insensitive to people who are actually suffering? If the essence of death is different from actual deaths, even spectacularly horrible deaths, isn’t that insensitive to everyone who has ever lost a loved one?

But these objections are based on simple misunderstandings. First, when Heidegger mentions extermination camps, man-made famines, mass homelessness, and atomic bombs in the years after the Second World War, he is obviously appealing to pathos. He is evoking deep feelings in his audiences, many of whom suffered personally from the very things he names.

But for Heidegger, the task of philosophy is not to console the suffering.[12] That is the work of doctors, priests, therapists, and social workers. Heidegger has no expertise in such matters. Instead, philosophers take a step back from homelessness, pain, and death and raise questions about their meaning, their essences. That is why people read Heidegger. They don’t come to him for a cup of chamomile tea and a shoulder to cry on.

One might also object that claiming that the United States and the Soviet Union are metaphysically the same overlooks the fact that life was better in the USA than the USSR. Surely there are lots of important moral differences between liberal democracy and communism. Likewise, the claim that factory farms are in essence the same as extermination camps, man-made famines, and hydrogen bombs seems a bit insensitive to humans who might resent equating their extermination with pesticides, chemical fertilizers, and feedlots. Isn’t there a vast moral gulf between using technology to feed millions and using technology to murder millions?

But again, these objections are based on an elementary error. Heidegger is not saying that the US and the USSR, or factory farming and man-made mass death, are morally equivalent. He is not, like Isaac Bashevis Singer, claiming that for farm animals, every day is Auschwitz, which is meant as a moral equivalence. Heidegger is saying that these horrors are metaphysically equivalent. Moral and metaphysical equivalence are simply two different questions. So claiming that these phenomena are metaphysically the same does not commit one to claiming that they are morally the same.

Heidegger is not the clearest writer, but his ideas of the ontological difference between beings and Being, and of the stark differences between the Greek and the modern worldviews, can be understood by any moderately intelligent layman. I explained them above in barely a thousand words. So there is really no excuse for Heidegger scholars who ignore these distinctions in order to abuse Heidegger in what amounts to politically correct rituals of execration to appease his critics on the Left. Frequently, they sound like they are running for office.

For instance, John D. Caputo calls Heidegger’s distinction between the essences and the phenomena of pain, homelessness, and mass death “essentialization.” Caputo characterizes essentialization as “thoughtless, tasteless, offensive,”[13] “tasteless, insensitive, scandalous—thoughtless . . . grotesque and dangerous,”[14] an “obscenity,”[15] and even a “reductio ad absurdum[16] of Heidegger’s thought.

[Essentialization]  accounts for a good deal of Heidegger’s habit of saying the most shocking and insensitive—which means unfeeling—things about living things: that real destructiveness is not found in the universal incineration of all life, human and otherwise, but the loss of a Schwartzwaldian Ding [Black-Forest thing]; that real homelessness is not a matter of children freezing on winter streets but the loss of a sense of Wohnen [dwelling]; that agricultural technology and gas chambers are “essentially the same” . . . It belongs to the essence of Heideggerian Wesen [essence] to neutralize the distinction between life and death, to raise itself up to a point of such transcendental purity that it can no longer tell the difference between agriculture and murder.[17]

The reader already knows enough to respond to this tirade. Caputo is ignoring the difference between metaphysical and moral sameness. He claims that distinguishing between the essence of pain and sensations of pain is the same thing as denying that sensations are real, which does not follow at all. Caputo accuses Heidegger of aestheticism, asceticism, and even anestheticism (as in anesthesia) for distinguishing between pain and its essence. But Heidegger’s real crime is simply being a philosopher. Philosophers do not deny the existence of bodies in pain. They deny only that the essence of pain hurts.

For Caputo, however, the crime of being a philosopher is to reflect on human suffering—as opposed, I guess, to doing something about human suffering. “Doing something” like signaling how much he cares in the pages of philosophy journals:

What if one were to say that what essentially calls to us in homelessness is not the essence of dwelling but the cries of those who suffer from lack of shelter? What if the call were really a cry of grief? What if the call were the appeal for help of those who suffer? What if the summons by which were are summarily called were the summons for aid by the victim? What if responding to the appeal of the victim were the oldest responsibility of all?[18]

This, of course, is a legitimate response to human suffering. It is also the first response to human suffering. It is the response of concerned citizens, global humanitarians, policemen, firemen, emergency medical technicians, doctors, nurses, priests, therapists, councilors, and social workers. But it is not the philosophical response to suffering, which first and foremost is to understand. Thus Caputo’s indictment of Heidegger is basically that he chose to be a philosopher, not a social worker.

Note that Caputo does not claim that distinguishing between the essence of language and human speech denies the reality of human speech. Nor does it trigger torrents of abuse. Caputo is only focusing on emotional hot-button issues: pain, homelessness, mass death. Thus his position is basically that only these issues should be off limits to philosophical reflection, because to philosophize about the greatest problems facing humanity is somehow in bad taste.

When reading some of Heidegger’s more pedestrian-minded detractors, one often wonders: Why Heidegger? What attracted them to Heidegger in the first place? For instance, Richard Rorty writes:

One might think that the destruction of the earth and the standardization of man were bad enough . . . without bringing in the world of the spirit at all. But this would be to treat “forgetfulness of being” as just a handy label for whatever it is that has been going wrong lately . . . This way of putting things may suggest that I am, like a good modern, neglecting the “ontological difference” between Being and beings. But [when talking about the problems of modernity] Heidegger neglected it too—and it is well for him that he does.[19]

Heidegger evoked the crises of the post-War age to draw people into his philosophical reflections. Then he asked them to take a step back from engagement with the problems of the world and reflect a bit on their meaning. But, as Heidegger himself pointed out, to dispense with the reflective turn and leave it at “Mankind has entered the atomic age” is not to rise above the platitudes of illustrated newsmagazines.[20] For Rorty, though, that is all well and good. So why Heidegger?

Years ago, I submitted an essay on Nietzsche to a philosophy journal. It was rejected, and when I read the peer reviewer’s report, it was clear that he actually had no objections to my discussion of Nietzsche—beyond that fact that he would have preferred that I had written a paper on John Rawls instead. This is a very common vice in academia. Instead of criticizing a writer for what he has actually written, he is attacked for not writing what his critic would have preferred he had written. They want to change the subject. But they don’t just come out and say so, because then they would have no actual grounds to criticize you.

Caputo and Rorty don’t really want to engage Heidegger philosophically. They simply wish he were someone else, someone more like them. Philosophy, however, is fundamentally different from passionate engagement with the problems of mankind. Philosophy begins with reflective disengagement and then ponders the meanings of things, even things that we would like to abolish, like pain, homelessness, and mass murder.

But what if this reflective turn reveals that the deep metaphysical assumptions of liberal democracy are the same as communist and fascist totalitarianism? And what if allowing these assumptions to go unchallenged dooms liberal democracy into becoming nothing more than a soft totalitarian dystopia?

This is why Heidegger matters. This is why even academic Leftists who would prefer to simply change the subject and focus on politics need to take a step back and reflect on the meaning of what they are doing. Philosophical reflection itself changes nothing. But we can’t philosophize forever. We have to return to life. And when we do, philosophy allows us to see the world, its problems, and our tasks in a new light. And seeing the world anew can change everything. This is why we need to let Heidegger be Heidegger.


* I wrote the first draft of this essay in the late 1990s when I was in graduate school. The original version was more than twice as long and less than half as meaningful.

[1] Martin Heidegger, “The Question Concerning Technology,” in The Question Concerning Technology and Other Essays, ed. and trans. William Lovitt (New York: Harper and Row, 1977), p. 4.

[2] Heidegger, Bremen and Freiburg Lectures: Insight into That Which Is and Basic Principles of Thinking, trans. Andrew J. Mitchell (Bloomington: Indiana University Press, 2012), p. 53.

[3] Heidegger, “Language and the Poem: A Discussion on Georg Trakl’s Poetic Work,” in On the Way to Language, trans. Peter D. Herz (New York: Harper and Row, 1971), esp. p. 181.

[4] Heidegger, “Language,” in Poetry, Language, Thought, ed. and trans. Albert Hofstadter (New York: Harper and Row, 1971), p. 197, cf. pp. 192–94.

[5] Heidegger, “Building, Dwelling, Thinking,” in Poetry, Language, Thought, p. 161.

[6] Heidegger, “The Thing,” in Poetry, Language, Thought, p. 166.

[7] Heidegger, “Memorial Address,” in Discourse on Thinking, trans. John M. Anderson and E. Hans Freund (New York: Harper and Row, 1966), esp. p. 56.

[8] Heidegger, An Introduction to Metaphysics, trans. Ralph Manheim (New Haven: Yale University Press, 1959), p. 37.

[9] Bremen and Freiburg Lectures, p. 27.

[10] Plato, Euthyphro, in Plato and Aristophanes, Four Texts on Socrates, ed. and trans. Thomas G. West and Grace Starry West (Ithaca: Cornell University Press, 1984), p. 48.

[11] Heidegger, Being and Time, trans. John Macquarrie and Edward Robinson (New York: Harper and Row, 1962), p. 26.

[12] There is, of course, a long and venerable tradition of philosophers offering consolation in the form of theodicies, which argue that human suffering is consistent with the goodness of God. Setting aside the question of whether or not these arguments actually work, the whole exercise seems largely beside the point. For what percentage of the cancer patient’s or the grieving parent’s suffering focuses on the question of whether God is responsible? The only way such arguments could be any more autistic and irrelevant is if philosophers were to pop up to argue that they are not responsible for suffering.

[13] John D. Caputo, “Thinking, Poetry, and Pain,” in Heidegger and Praxis, ed. Thomas J. Nenon, The Southern Journal of Philosophy 27, Supplement (1989), p. 169.

[14] Ibid, p. 179.

[15] Caputo, “Incarnation and Essentialization: A Reading of Heidegger,” Philosophy Today, 35 (1991), p. 41.

[16] Ibid.

[17] Ibid, pp. 40–41.

[18] Caputo, “Thinking, Poetry, and Pain,” p. 272.

[19] Richard Rorty, “Overcoming the Tradition: Heidegger and Dewey,” Consequences of Pragmatism: Essays 1972–1980 (Minneapolis: University of Minnesota Press, 1982), p. 48.

[20] Heidegger, The Principle of Reason, trans. Reginald Lilly (Bloomington: Indiana University Press, 1991), pp. 121–24.


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Remembering Martin Heidegger:
September 26, 1889–May 26, 1976

1,798 words

Translations: RussianSlovak, SpanishUkrainian

Martin Heidegger is one of the giants of twentieth-century philosophy, both in terms of the depth and originality of his ideas and the breadth of his influence in philosophy, theology, the human sciences, and culture in general.

Read more …

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Video of the Day
A Conversation Between Heidegger & a Buddhist Monk

70 words / 15:44

The following conversation between Martin Heidegger and a Buddhist monk from Thailand, Bhikku Maha Mani, was filmed for West German television in 1963, and English subtitles were later added. In it, Heidegger discusses the difference between the Western and Eastern conception of life, the need for a new type of thinking, the nature of religion, the true meaning of development, the prospects for world peace, and the relationship between man and technology.

Read more …

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Remembering T. S. Eliot:
September 26, 1888–January 4, 1965

231 words

Thomas Stearns Eliot was one of the 20th century’s most influential poets, as well as an essayist, literary critic, playwright, and publisher. He won the Nobel Prize for literature in 1948. Born in St. Louis, Missouri, from old New England stock, Eliot emigrated to England in 1914 and was naturalized as a British subject in 1927.  Read more …

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Video of the Day
T. S. Eliot Recites “The Hollow Men”

478 words / 3:57

To commemorate his 120th birthday, we offer this recording of T. S. Eliot reciting one of his greatest masterpieces, “The Hollow Men” – which is perhaps now timelier than ever. The text of the poem is below the video.

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Protocols of the Puppies of the Alt Right

5,872 words

Ex Ignum Sapientiae
The Alt-Right-Hand Path
Amazon Digital Services, 2018

“[Leo] Strauss relished his role as a guru to worshiping disciples, once writing of ‘the love of the mature philosopher for the puppies of his race, by whom he wants to be loved in turn.’”[1]

This book had an interesting effect on me; a positive effect, but I’m not sure it’s the one the author intended. Read more …

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Space: The Final Capitulation

The Buran, the Soviet Union’s abandoned Space Shuttle from the 1980s, as it appears today.

2,830 words

I frequently see articles by race realists expressing a pro-futurist, pro-technology angle. I roll my eyes, but that’s fine. If you’re an optimist concerning technology, so be it. But if you don’t explore the underlying issues that would make that tech-future possible, you haven’t made your case. Read more …

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Cass Sunstein, the Unprincipled Man

Cass Sunstein

2,345 words

Cass R. Sunstein
Conspiracy Theories and Other Dangerous Ideas
New York: Simon & Schuster, 2014

Do people actually read Cass R. Sunstein? Millions, maybe, are vaguely aware of him as a talking head on cable TV. Others might recall that Sunstein held an obscure but sinister-sounding sinecure in the Obama administration (Administrator, White House Office of Information and Regulatory Affairs, 2009-2012), or that he is frequently touted as some kind of esteemed legal scholar at Harvard Law School. Read more …

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The Angel of Atonement

1,775 words

Arabic version here

The Angel (2018)
Directed by Ariel Vromen for Netflix
Starring Marwan Kenzari, Toby Kebbell, Hanna, Sapir Azulay, & Sasson Gabai

One of the biggest American blunders of the Iraq War – aside from starting the war in the first place – was the de-Baathification policy that was organized by the Jewish-led Office of Special Plans in the Pentagon. Read more …

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Who’s in Charge Here?

3,768 words

During the Clinton presidency, it was joked that The New Republic was the “in-flight magazine of Air Force One.” Read more …

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Hocking’s Law

65 words

Just as there are laws like those of thermodynamics that explain the physical world there is a law that explains the human world. It is:

Read more …

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You’re Going to Regret Committing Suicide

Jimmy Stewart as George Bailey, contemplating jumping off a bridge in It’s a Wonderful Life

2,300 words

I think about suicide about once a week. I don’t mean that I am doing any serious planning. Nor am I whiling away the hours spinning the cylinder on my revolver. It’s just that, in one way or another, suicide enters my mind on a regular basis as a possibility, as a question, or as a social phenomenon. Read more …

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White Tribalism in Action:
Lauren Southern’s Farmlands

1,777 words

The most dangerous and remarkable thing about Lauren Southern’s wonderful documentary Farmlands is that it promotes white tribalism. For most people – whites and non-whites alike – this is enough to make the film anathema. They will recognize it for the taboo-breaking film that it is and either stop watching or begin hating Lauren Southern as a racist or white supremacist. Sympathizing with whites as victims just isn’t cool these days, you see. Read more …

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Emotional Intelligence:
Exploring An Alternative Solution to Our Problem

1,448 words

We all know what the problem is, but the recurring question we keep asking ourselves is, how do we fix it? This article is not a comprehensive, step-by-step master plan on how to establish the ethnostate. Rather, it’s a conversation-starter on what we can do to be more effective as a movement. Read more …

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The Great Unz-Cole Holocaust Debate

Ron Unz

3,243 words


Last month, Ron Unz of the Unz Review posted a 17,600 word article about Holocaust denial as part of his American Pravda series. Not only does he offer a brief history of Holocaust denial and a compendium of its literature, he also attempts to cast enough doubt upon what’s known as the Holocaust to suggest that perhaps it didn’t happen exactly the way mainstream historians say it did. Read more …

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Longfellow’s Scandinavian Influences

2,289 words

For a long time, the tales of Norse voyages to North America described in the Saga of Erik the Red and the Saga of the Greenlanders were thought to be legends. It was not until the nineteenth century that historians and archaeologists began to investigate the subject of Pre-Columbian Norse exploration in earnest. The first to do so was the Danish historian Carl Christian Rafn, whose Antiquitates Americanæ (published in 1837) sought to ascertain the location of Vinland. Read more …

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Adjustment Day:
An Introduction to the Right

1,357 words

Chuck Palahniuk
Adjustment Day: A Novel
New York: W. W. Norton & Co., 2018

Adjustment Day is Chuck Palahniuk’s love letter to the Alt Right, describing millennial men joining forces to rub out modernity and its masters in a violent revolution, fragmenting the United States into independent homelands: Blacktopia, Gaysia, and Caucasia. Read more …

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Alexandre Kojève & the End of History

Alexandre Kojève

6,329 words

Czech version here

Author’s Note:

This is transcript by V. S. of a talk that I gave in Atlanta in 2000. As usual, I have eliminated some wordy constructions and some back-and-forth with the audience. 

We live in a time when there’s a lot of talk about the ends of ages. Read more …

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Remembering Francis Parker Yockey:
September 18, 1917–June 16, 1960

394 words

Francis Parker Yockey was born 101 years ago today, September 18, in Chicago. He died in San Francisco on June 16, 1960, an apparent suicide. Yockey is one of America’s greatest anti-liberal thinkers and an abiding influence on the North American New Right. In honor of his birthday, I wish to draw the reader’s attention to the following works on this site.

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Social Media Censorship as Psychological Warfare

1,309 words

“There is no free speech in [the] real world and you will be suppressed for telling the truth that is not supported by the system.” — Nasim Aghdam

After another round of Twitter purges by the techno-Stasi, I felt a very real sense of loss that I could not quite articulate. Read more …

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The Swastika

2,585 words

Various authors have written about the symbol that the new Germany has made into its emblem. We take up the subject here only to treat it from a special point of view, essentially considering the primordial traditions and the universal higher meanings potentially contained in that symbol.

First of all, where does the swastika come from? Read more …

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The Counter-Currents 2018 Fundraiser
The Scandza Forum in Copenhagen & a $10,000 Matching Grant

1,132 words

In the last nine days, we have received 9 donations totaling $2,700 for which we are enormously grateful. Our goal this year is to raise $70,000. So far, we have received 146 donations totaling $24,177.27. Read more …

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Technological Utopianism & Ethnic Nationalism

2,904 words

Author’s Note:

This is the text of my talk at the fourth meeting of the Scandza Forum in Copenhagen, Denmark, on September 15, 2018. In my previous Scandza Forum talk, I argued that we need to craft ethnonationalist messages for all white groups, even Trekkies. This is my Epistle to the Trekkies. I want to thank everybody who was there, and everybody who made the Forum possible.  Read more …

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  • Our Titles

    White Identity Politics

    The World in Flames

    The White Nationalist Manifesto

    From Plato to Postmodernism

    The Gizmo

    Return of the Son of Trevor Lynch's CENSORED Guide to the Movies

    Toward a New Nationalism

    The Smut Book

    The Alternative Right

    My Nationalist Pony

    Dark Right: Batman Viewed From the Right

    The Philatelist

    Novel Folklore

    Confessions of an Anti-Feminist

    East and West

    Though We Be Dead, Yet Our Day Will Come

    White Like You

    The Homo and the Negro, Second Edition

    Numinous Machines

    Venus and Her Thugs


    North American New Right, vol. 2

    You Asked For It

    More Artists of the Right

    Extremists: Studies in Metapolitics


    The Importance of James Bond

    In Defense of Prejudice

    Confessions of a Reluctant Hater (2nd ed.)

    The Hypocrisies of Heaven

    Waking Up from the American Dream

    Green Nazis in Space!

    Truth, Justice, and a Nice White Country

    Heidegger in Chicago

    The End of an Era

    Sexual Utopia in Power

    What is a Rune? & Other Essays

    Son of Trevor Lynch's White Nationalist Guide to the Movies

    The Lightning & the Sun

    The Eldritch Evola

    Western Civilization Bites Back

    New Right vs. Old Right

    Lost Violent Souls

    Journey Late at Night: Poems and Translations

    The Non-Hindu Indians & Indian Unity

    Baader Meinhof ceramic pistol, Charles Kraaft 2013

    Jonathan Bowden as Dirty Harry

    The Lost Philosopher, Second Expanded Edition

    Trevor Lynch's A White Nationalist Guide to the Movies

    And Time Rolls On

    The Homo & the Negro

    Artists of the Right

    North American New Right, Vol. 1

    Some Thoughts on Hitler

    Tikkun Olam and Other Poems

    Under the Nihil

    Summoning the Gods

    Hold Back This Day

    The Columbine Pilgrim

    Confessions of a Reluctant Hater

    Taking Our Own Side

    Toward the White Republic

    Distributed Titles


    The Node

    The New Austerities

    Morning Crafts

    The Passing of a Profit & Other Forgotten Stories

    Gold in the Furnace