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Education! Education! Education! Part 3


Giorgio de Chirico, La cohorte invincible (1928)

4,425 words

Part 3 of 3 (Part 1 here [2], Part 2 here [3])

Do not train children to learning by force and harshness, but direct them to it by what amuses their minds . . . The purpose of education is to give to the body and to the soul all the beauty and all the perfection of which they are capable . . . If a man neglects education, he walks lame to the end of his life.


Given what has gone before, how can we save the higher education system from itself? Firstly, we can start at a much earlier stage in the learning process, by casting aside the egalitarian nonsense that “one size fits all” and recognize from the outset that spending equal sums of money on each individual child – without regard for their biological, cultural, and intellectual inheritance – is ultimately wasteful and counter-productive.

For we are, except in very rare and specific cases, indulging in the fantasy of equality foisted upon us by those who mean us, our children, and our society harm. We have had blackards like Martin Luther King, himself an academic plagiarist, mouthing the words of his Aramaic arm-twisters on the steps of the Washington Memorial back in August 1963: “I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin, but by the content of their character.”

This is nothing more than emotional blackmail that is played out time and time again by similarly melanin-enriched individuals to justify their particular victim group’s “special pleading.” And such logic leads to over fifty institutions which predate the Civil War such as Sewanee – the University of the South in Tennessee – setting up the Robertson Project on Slavery, Race, and Reconciliation, whose objective is “to consider the obligations that Sewanee’s history places on us in deciding how we can become a more equitable, inclusive, and cohesive university community”; or the Virginia Theological Seminary setting aside $1.7 million for a slavery reparation fund to be administered by their Office of Multicultural Ministries (which assures people in its publications that it will spend the money on meeting the needs of the descendants of enslaved people, supporting the work of black alumni, raising up African-American clergy, and investing in activities that promote justice and inclusion). On the other side of the Pond, we have the goldfish-like students at Oxford’s Balliol College, founded in 1236 and Boris Johnson’s own alma mater, launching a petition to have him banned from the campus because of his “anti-democratic” proroguing of parliament, despite the fact that it is his opponents who are denying the will of the people to enact Brexit; as well as Mary Rambaran-Olm, author of Bede, Bath & Beyond: Difficulties with Race and Periodization, resigning from the International Society of Anglo-Saxonists, claiming the organization’s very existence was giving succor to white supremacy:

Today I am one of the only active Anglo-Saxonists of color in the native-English speaking world. I’ve struggled to prove my worth as a scholar, as my skin color constantly impedes on how I am perceived and in turn what I am capable of achieving. Additionally, I’ve watched as other colleagues of color leave the field. In a field laid claim to by white supremacists, this is a tragedy.

Why is the field so white? Historically, Anglo-Saxon studies was perceived, taught and studied within an Empirical framework which most often created an implicit bias surrounding ‘British’ origins. The perpetuated false narrative continues to prevent students of color from connecting with the texts, and in short, drives away both students and scholars of color – people who, like me, grow tired of constantly being asked to justify their existence in a field assumed to belong to white people. The same bias is not present in disciplines like African American studies, which boasts of a diverse scholarly community.

This is in spite of the fact that there have been various studies conducted using differing methodologies over many years that have consistently confirmed general trends based on measurable indices which prove that variances in educational attainment levels are predetermined on the basis of factors like genes, ethnicity, IQ, psychology, and socialization skills.

One of the most recent, Global Ancestry and Cognitive Ability by Jordan Lasker, Bryan Pesta, John Fuerst, and Emil Kirkegaard states: “If the 15 point gap between whites and blacks, who are about 80% black, is purely genetic in origin, then the gap between whites and biracials (who are one-quarter genetically as black as self-identified blacks) should be around 3.75 IQ points.”

These are undeniable facts that further enhance the long-known findings of Glayde Whitney, Professor of Psychology at Florida State University who was President of the Behavior Genetics Association, who published articles during the 1990s in numerous peer-reviewed journals which unequivocally supported the supposition that the IQ gap is hereditary.

Given the lop-sided evidence in the “nurture versus nature debate,” affording the same opportunities to members of different racial groups when the outcomes are utterly predictable merely results in raising aspirations that cannot be fulfilled – unless, of course, one is prepared to drop standards and erode the integrity of the whole sector, which is tantamount to squandering the public’s hard-earned cash in a most frivolous fashion. And the value of this is already under question when the Organisation for Economic Cooperation and Development (OECD) reports that despite having some of the highest fees in the world, the average employment rate for graduates in the United Kingdom is only 5% higher than for those who had not been to university, which it rightly pointed out was a “relatively low” employment advantage. This situation is exacerbated when large numbers of low-performing individuals, very many of whom have only recently entered the country and whose parents have never contributed to the educational system, are provided with free scholarships and admission based on quota systems and affirmative action prerogatives that act as a barrier to others.

Perfect examples of this are that the Office of Student Affairs in London is now insisting that universities that do not admit an agreed quota of ethnic students should not be allowed to charge full fees. By contrast, in the United States very few black football or basketball stars actually go to all-black or even majority black colleges, seeking instead the more lucrative sports scholarships to be had in the well-heeled white university locker rooms. In the UK, a new post-study visa for graduating international students which will allow them to stay in post-Brexit Britain has recently been announced, alongside news of the launch of the world’s largest genetics project, a £200 million whole genome research exercise to be conducted by the UK Biobank, implying that these students would be intrinsically part of the same undertaking. This masks the fact that a very large proportion of these so-called students are in fact illiterate and innumerate migrants who sign up at deregulated colleges located above greasy burger bars in majority ethnic boroughs of London, and abscond as soon as possible under a false name to claim benefits from the welfare system. This thus nails the lie of the spokesman from Universities UK, who claimed that “not only will a wide range of employers now have access to talented graduates from around the world, these students hold life-long links” – and they will indeed, via the chain migration system by which hundreds of their relatives will be allowed entrance through family reunification schemes.

And then there is Harvard Medical School receiving a “C+” on a report issued by the advocacy group White Coats for Black Lives, which seeks to evaluate the diversity, inclusion, and integration of minorities at 17 medical institutions across the country. The group’s Racial Justice Report Card also felt sufficiently entitled to include commentary on other schools, such as Yale University of Medicine, the University of Pennsylvania, and Johns Hopkins, using metrics such as minority student and faculty representation, patient access, campus policing, and staff benefits. Their study found that at Harvard, the Medical School’s student body comprises 7.1 percent black students, 0.1 percent Native American students, 9.5 percent Latinx students, and 2.9 percent multiracial students. According to the group’s report card criteria, this means that they gave failed to sufficiently address underrepresented minority enrollment, which they believe should include at least 13 percent black students, 1 percent Native American students, and 17 percent Latinx students – which are the proportions of these racial categories in the general United States population.

This provoked a stamen from the Medical School’s spokesperson, Gina Vild, who claimed that the school is working very hard to improve its diversity. In the process, he turned the words of one of the University’s former presidents, Charles W. Eliot (1867-1908), on its head: “We shall have them all, and at their best” – although granted that these are sentiments with which the last four Harvard presidents would probably agree. These includes Neil Rudenstine, the son of a Ukrainian Jew; Larry Summers, who, despite run-ins with the politically correct authorities over what they perceived to be his negative views on women and people of color, was born into a Jewish family in New Haven, Connecticut; Catharine Drew Gilpin Faust, who said during a press conference that “I hope that my own appointment can be one symbol of an opening of opportunities that would have been inconceivable even a generation ago,” adding that “I’m not the woman president of Harvard, I’m the president of Harvard”; and Lawrence Seldon Bacow, an economist, formerly of the Massachusetts Institute of Technology, where he was an active member of the Jewish fraternity Zeta Beta Tau, and whose mother very predictably claims to be the only member of her family to have survived Auschwitz.

People such as they have been responsible for encouraging the polyglot throngs of ne’er-do-wells who now tour the Old Yard with its eighteenth and nineteenth century architecture and the pre-revolutionary Massachusetts, Hollis Halls, and Holden Chapel, gazing dreamily up at the face of Daniel Chester French’s statue of John Harvard in front of Charles Bulfinch’s University Hall and imagining themselves worthy of graduating from this Boston Brahmin university that was founded in 1636 and is currently ranked as the most successful center of higher education anywhere in the world.

Given the predicament we face, the only solution is to reestablish infant, secondary, and tertiary schools that better reflect the societies that originally founded them and serve the needs of those who sustain them, both in terms of budgets and pedagogy. And given that Donohue and Levitt concluded in their study Legalized Abortion and Crime that “[t]he legalization of voluntary abortion in the United States in 1973 may have had the unintended consequence of lowering the crime rate in the 1990s. This is because women at higher risk of raising criminals: teenage mothers, single mums, blacks, have disproportionately higher rates of abortion,” we need to accept that different communities have very different priorities and should be held accountable, both in pecuniary and organizational terms, for their administration, curricula, and sustainability.

In the meantime, we should maximize the parental right to select schools, facilitate home-schooling for those who live in catchment areas where the school population no longer reflects the original homogeneous and heterogeneous communities which they were built to serve, and remove all forms of educational funding subsidies to the ever-dependent and ever-burgeoning beneficiaries of our misplaced largesse. This would effectively reverse the integration epitomized by the “bussing scandal” in the American South and the acceptance – at bayonet point or the rap of a judge’s hammer – of primitive knife-wielding predators in our schoolrooms, gymnasiums, and playgrounds.

An example of this is currently being played out in Maryland’s Howard County, where plans to redistribute 7,144 of the school system’s 58,000 children to different schools and thus redress socioeconomic segregation, regardless of the facts which show that on average blacks gain sexual maturity three years earlier than whites, and, according to crime and racial profiling studies conducted by US police departments, “Blacks are 50 to 200 times more likely than whites to commit interracial crimes of violence . . . the black rate for interracial robbery or ‘mugging,’ as of 1997, was 103 times the white rate . . . the 1,140,670 acts of violence committed by blacks against whites constitute 56.3 percent of all violent crimes committed by blacks.” As a result, these policies are being staunchly opposed by people carrying placards outside the schools involved, carrying banners with slogans such as “No Forced Bussing.” This is in spite of the fact that some organizers are asking protestors not to reference “bussing” in their counter-arguments because it provides a “hook” for the hostile media to link their activities to the anti-civil rights groups of decades past, and gives them yet another excuse to rerun old footage of so-called past indiscretions.

Also, we need to restructure the schools themselves so that their scale ensures that they are sufficiently intimate to provide the maximum bonding opportunities between pupils as they mature from adolescence into young adults, and so that student/staff ratios are such that teachers can focus their full attention on each and every individual in their care. There should also be a revised and wholesome curricula free of the dogma of equality, Islamic rituals, the idea that there are more than a hundred genders, analyzing hip-hop lyrics, and being inculcated with white guilt. Instead, schools should make use of the pedagogic tools provided by Johann Amos Comenius in his The Great Didactic: The Whole Art of Teaching All Things to Men (1657), John Locke’s Some Thoughts Concerning Education (1693), Friedrich Froebel’s The Education of Man (1826), Johann Friedrich Herbart’s Plan of Lectures on Pedagogy (1835), Herbert Spencer’s Education, Intellectual, Moral and Physical (1861), and John Dewey’s My Pedagogic Creed (1897), which inforce the values of personal and group identity, regional customs, and national values and traditions that better reflect their own indigenous tribe’s trajectory through history and its rootedness to a particular territory.

This is exemplified in Viscount Sandon’s sermon on the need for education to promote pride in what was then the British Empire:

As regards history and geography, you will encourage, as far as you can, such teaching as is likely to awaken the sympathies of the children, to the lives of noble characters and to incidents which tend to create a patriotic feeling of regard for their country and its position in the world.

Everything must be done to encourage an active lifestyle, healthy eating, the development of heterosexual relationships, and positive approaches to a natalist view of family life, and to counter the nihilism of life in suburban sprawls. The sad sojourn of children on their way to school is too often interrupted by a visit to a small, Asian-run corner shop to purchase tooth-rotting soft drinks and pre-packaged food because their working parents are too tired to prepare proper food, not to mention attacks by immigrants and non-whites.

We should therefore have a degree of sympathy for French Counter-Enlightenment thinkers such as Francois Rene, Vicomte de Chateaubriand, Joseph Marie, Comte de Maistre, and Felicite Robert de Lamennais, not to mention the Germanic Romantics like Johann Gottfried Herder and his educational reforms as proposed in The Philosophy of Man; Friedrich Schiller and his Letters on the Aesthetic Education of Man; Friedrich Wilhelm Joseph von Schelling and his Lectures on the Method of Academical Studies. And we should not neglect such luminaries as August Schlegel, author of On the Theory of the Plastic Arts, and Johann Wolfgang von Goethe, whose Wilhelm Meister novels inspired a whole generation of educators.

After all, it was Herder who stated that the development of human groups is best described by reference to Nature, with its biological and botanical growth, and that each human group had its own internal life. These sentiments should inform our current crop of academicians to inspire a new breed of creative and adaptive thinkers. We need a generation immersed not only in the theories and hypotheses of those who have carved out the immense Western corpus of scientific and artistic knowledge, but who are also capable of making the best use of our physical resources: our mountains, our forests, our rivers, and our wildlife.These are also our living laboratories and our great oak-pillared classrooms, places for recapturing the spirit of the Wandervogel that emerged from the pages of Fahrtenbucher hiking journals, and was conceived by men like Herman Hoffmann-Fölkersamb, Karl Fischer, and Ludwig Gurlitt, who were entranced by their country’s ancient forests, romantic meadows, and crystal-clear lakes. We also have the writings of Georg Gotsch, who talked of the vitalism of the youth movement and their engagement with spiritual ancestors, who he claimed in his Die Jungenbewegung Volksgewissen were still “immediately alive”; as well as Paul de Lagarde, Julius Langbehn, Houston Stewart Chamberlain, and Armin Mohler, who in his Die Konservative Revolution in Deutschland spoke of the impact of the Bundische Jugend. There were also Oswald Spengler, Ernst Jünger, Carl Schmitt, Werner Sombart, Hans Freyer, Alfred Baeumler Ludwig Klages, Theodor Wilhelm, Bernard Rust, and Hans Schemm, the head of the Teacher’s League who famously said, “Those who have the youth on their side control the future.” There was also Ernst Krieck, President of the Johann Wolfgang Goethe-Universitat Frankfurt am Main, who in 1922 published Philosophie der Erziehung (Philosophy of Education) and believed that education was an inextricable part of the totality, not limited to schools and universities but permeating the whole of life. And, of course, we cannot neglect Friedrich Nietzsche, who was described as the “Prophet of the German Youth Movement.”

It was a cultural phenomenon that tapped into the Germanic notion of Fernwe (an irresistible need to explore the world) and informed by the dangers of overindustrialization, the innate desire to commune more closely with nature, and a striving to revive old Teutonic values, with a strong emphasis on nationalism. Such feelings are evoked in the lyrics of Ludorf Waldmann:

Now open up your doorways
Now open up your house!
And never shut your windows,
Just watch for me outside!

Through distant lands I wander,
A simple troubadour,
And praise in word and music
Great Nature’s majesty!

With La la la, and happy song,
Gladly do I ramble far and wide!

You wonder when you see me
And ask who is this man?
A wandr’er who can chase
All your cares and grief away!Yes, all your cares and troubles,
My songs will drive away,
And while to you I’m singing,
My sadness leaves me too!


And when my songs are over,
It’s time to leave again.
Away to distant places,
I’ll travel far and wide!But I shall be returning,
With light and happy stride,
And then you’ll hear my singing
And welcome me inside!


The movement’s ethos inspired similar developments in the United Kingdom, such as The Kindred of the Kibbo Kift, whose leader, John Hargrave, later formed the Green Shirt Movement for Social Credit in 1931-32 and the Social Credit Party of Great Britain and Northern Ireland in 1935. There have also been the Austrian Österreichischer Wandervogel; the Swiss Schweizerischer Wandervogel; health promotion in Japan at the Rikkyo, Keio, and Meiji universities; and, building on the spirit of Garibaldi’s Risorgimento and Giuseppe Mazzini’s Young Italy, Mussolini’s ministers of education Giovanni Gentile, Giuseppe Bottai, and Cesare Maria De Vecchi, who worked hand-in-hand with Giuseppe Bastianini, leader of the Balilla and other D’Annunzio-inspired movements like the Avanguardia Studentsca deo Fasci Italiani di Combattimanto (the Student Vanguard), Figli della lupa (Children of the She Wolf), and the Gruppi Universitari Fascisti (GUE). They were applauded by professors of pedagogy like Nino Sammartano at the University of Rome, and Camillo Pellizi, the noted social scientist. They were intended to usher in the much-needed changes of Gentile’s La riforma in March 1923, making textbooks like The Decalogues (1936) and Vacazeliete (1937) widely available, and establishing agrarian schools like that at Antia in an attempt to fulfill the longings encapsulated in Salvator Gotta’s lyrics to the Giovinezza:

Youth, youth springtime of beauty
In the harshness of life,
Your song cries out and goes.

These are words that conjure Gentile’s belief that “the essence of self is organically related to other selves, as well as the history and culture of the nation,” and ideals that echo all the way back to Plato and his academy, which was in some ways the earliest model for an institution of higher education. For the first time, he set down precepts about the necessary curriculum, so that the educator does not “put into the mind knowledge that was not there before – though he may do that within limits – but to turn the mind’s eye to the light so that it can see for itself.”

These themes have been revisited and reworked into the Idealism of the late eighteenth and early nineteenth centuries by philosophers like Immanuel Kant, who wrote of the moral and cognitive aspects of education and discipline; Johann Gottlieb Fichte, who spoke of a “new education” by which to “mold the Germans into a corporate body which shall be stimulated and animated in all its individuals and members by the same interests”; and Georg Wilhelm Hegel, who postulated that the notion of education was a form of science to effect the development of an ideal spirit. They affirmed that the freedom of the spirit can only be assured when the State has reached its highest point – that is, when political and social conflict is eliminated and true harmony exists. The latter is an apt description of the white ethnostate of the future.

This future will be one which will see the fulfillment of policies suggested by English idealists such as T. H. Green and his Balliol College group; Arnold Toynbee, who joined them at Oxford in 1873; and Arthur Acland, who was to become Prime Minister William Gladstone’s Education Minister, all of whom advocated for lifelong learning and extending the opportunity to enter university to all classes capable of benefitting from the experience. Acland wrote:

I speak to those who feel more and more assured every day they live, that while the period of instruction may cease before we are 20 years of age, the work of education is the work of our lives, and that education in the true sense ends when our lives end. All I can say is that if young men come to us and go back in any sense ashamed of that from which they came, we in the universities ought to be ashamed of ourselves.

These are noble and progressive sentiments that recognized that universal education was a necessity for the full economic and cultural strength of a nation to be realized. Taking Prussia as an example, it introduced the Education Code of 1878, which eventually led to the admission of women on an equal footing with men. We also have the founding of Girton College, Cambridge in 1873; new colleges which grew rapidly in Great Britain at Exeter, Leicester, Southampton, Sheffield, Nottingham, Manchester, and Liverpool to meet the hunger for higher education that had been building since the 1860s; the adoption of the German model for higher education, under Richard Haldane’s principle that state-controlled elementary, secondary, and technical schools and universities should be brought into close relationship with each other and permeated with what the Germans term Geist. Haldane described it thus: “I mean the larger intelligence and culture without which education not only can be interesting, but can be sufficiently comprehensive to take on practical business.” That “larger intelligence and culture” hardly needs explaining to adherents of genuine Right-wing ideas, given that the fundamental truths are so overwhelmingly self-evident. The organic whole that is our ultimate objective must encompass ethnic citizens of all economic backgrounds, every skill-set, and very obviously, given the pressing demographic problems we face, both biologically pre-determined genders.

So what should be our priorities in order to achieve these goals? Perhaps we could start by ensuring that admission is based on true merit and focused on improving the life-chances of all ethnic citizens of the nation-state and its racial allies; emphasizing the importance of craft and technical skills, apprenticeships, internships, work placements, and work experience, alongside the purely academic subjects; giving greater regard to protecting our intellectual property from those who would steal it and use our own inventions and ideas against us, both economically and militarily; to be open to research opportunities and learning and teaching practices from all over the globe, but to only partner with and exchange ideas, concepts, and methodologies with individuals, groups, or institutions where there is a mutual benefit and a parity of potential and purpose so as not to be forced into a narrow defensive position, thus retaining our expansive Faustian approach to the exploration of knowledge; restrict access to Western higher education to citizens of nations and ethnic groups like the Han Chinese, whose population runs to nearly 2 billion people – 18% of the total global population – and who currently benefit from our open education system but do not share our self-imposed and self-defeating multicultural morals or our false ethos of equality; implement the Platonic strategy of identifying Guardians or Philosopher-Kings, such as Martin Heidegger, who was elected Rector at the University of Freiburg, or perhaps people from the greater Rightist intellectual diaspora such as Roger Scruton, a senior fellow of the Ethics and Public Policy Center, a think-tank based in Washington, DC to head up our education system at all levels; reviewing each and every educational facility and faculty member meticulously so that it is possible to calibrate their contribution to the education of those in their charge, their service to their communit,y and the advancement of knowledge; and work towards establishing centers of excellence for the future leaders of our ethnostate, as espoused by Ernst Krieck, a martyr who died in an internment camp at Moosburg an der Isar in 1947. He wrote:

The elite to be trained should be a carefully selected political-military group rigorously disciplined and bound together by a common national idea devoted to a life of honor, valor, loyalty, and preparedness for service and sacrifice . . . and committed to the values of national, military and political life.

This could be something akin to the National Socialist Order Castles such as Wewelsburg Castle near Buren, the Ordensburg Vogelsang in North Rhine-Westphalia, the Ordensburg Sonthofen in Bavaria, the Ordensburg Krossinsee in Pomerania, the Falkenburg am Croisensee in Poland, and the uncompleted Malbork Castle in West Prussia. From places such as these, our reeducated elite can once again step forth, freed from the shackles currently imposed by those who would enslave our minds, the true descendants of Aristotle and his kind. They will be truth-seekers and scientists unselfishly giving of their talents for the advancement of their race, the enlightenment of their people, and the glory of their tribe.