Oppression by Orgasm? The Porn Industry as Jewish Anti-Fascist Activism & Cultural Terrorism, Part 1Kenneth Vinther
Part 1 of 2
Czech version here
Following a series of instances in which porn websites were discovered to be hosting videos depicting the rapes of underage girls (in some cases the platforms refused to take the videos down), some 2 million have since signed a petition to take down a variety of porn sites and prosecute their executives for human trafficking (this scandal recently culminated in a boycott of Pornhub by Mastercard and Visa). In response to increasing anti-pornography sentiment, gaslighting mainstream media publications and academic journals have launched a campaign to smear the anti-pornography movement for encouraging “antisemitism” and “antisemitic conspiracy theories.”
In an article exposing the “the Far-Right Roots of #NoNutNovember,” Rolling Stone describes a large segment of the anti-pornography movement as “a creepy little smorgasbord of insecurity-driven hate with anti-Semitism, misogyny, and homophobia all rolled up in one,” fuelled by the “conspiracy theory that Jews dominate the porn industry and use pornography as a way to control white men.” The article also claims that “anti-masturbation ideology has historically been used as a tool by fascist figures to gain social control” by manipulating sexually repressed men through social shame. The New York Times has also brought attention to this dangerous “conspiracy theory,” which they believe is contributing to “the recent surge in hate crimes.” Antisemitism watchdogs and Jewish newspapers like the Jerusalem Post went apoplectic when an Al-Jazeera affiliate claimed that Jews created and control the porn industry because they “hate Christ.”
Kristoff Kerl summarizes the issue in the Studies in American Jewish Literature journal. According to Kerl, the ludicrous “fantasy” of a Jewish conspiracy behind pornography, which is irrationally promoted by far-right hate groups, is as follows: Jews use porn to “erode the allegedly ‘natural’ order of white supremacy,” to “subvert. . . Christian sexuality,” to engineer a “porn-caused change in sexual orientation. . . [and cause a] crisis of reproduction for the ‘white race,’” to promote miscegenation and “increase the sexual lusts of men of color or Jewish males for white women,” and finally, as “a technique of psychological warfare” to tranquilize and pacify white men. 
Doth the lady protest too much?
The answer is yes, despite the protestations of the above articles to the contrary. All these antisemitic “fantasies” can be proven. Even more, all these claims can be proven, straight from the horse’s mouth, by citing gloating Jewish pornographers. Many of these claims originated with Jews themselves, not anti-Semites. Many Jewish pornographers and scholars openly admit that Jews engage in the production and dissemination of pornography to subvert and destroy gentile culture. First, let us establish the enormous Jewish presence within the porn industry so that any claims to the contrary can be dismissed from the get-go.
Porn as a Jewish Industry
Kerl acknowledges in his article that the most notorious pornographers in American history — Ruben Sturman and Steven Hirsch — are Jewish. Known respectively as the “Walt Disney of Porn” and the “Donald Trump of porno,” the two have both possessed the title of being the top distributor of pornography in America. Sturman built his porn empire while evading the FBI, and after dying as the stereotypical greedy Jewish mobster in federal prison, he passed the family business onto his son, David. Hirsch is still alive. He owns Vivid Entertainment, the largest porn network in the world today.
Seth Warshavsky, a Polish-American Jew known for pioneering internet pornography, is called “the public face of online porn.” David F. Friedman founded the Adult Film Association of America. William Margold was a porn director, activist, and director of the Free Speech Coalition, a trade-association for advocating on behalf of the adult film industry. Paul Fishbein, Irv Slifkin, and Barry Rosenblatt own AVN Media, and Mark Spiegler owns Spiegler Girls (Spiegler also allegedly owns the domain for the pedophile website NAMBLA, according to leaks from the now-defunct Porn Wikileaks). More notable Jewish studio owners and adult industry magnates are Seymore Butts, John Stagliano, Phil Harvey, Joe Francis, Winston Wolf, Gary Cremin, Bruce J. Friedman, Cable Rosenberg, Mike Kulich, and Greg Lansky (Mark Collett has a summary here).
Luke Ford presents another comprehensive list (archive of Ford’s essays can be found here): Ron Braverman, John Bone, Wesley Emerson, Herbert Feinberg, Hank Weinstein, Lenny Friedlander, Bobby Hollander, Rubin Gottesman, Fred Hirsch (Steven Hirsch’s father), Paul Apstein, Steve Orenstein, Jack Richmond, Theodore Rothstein, Ron Sullivan, Jerome Tanner, Armand Weston, and Sam and Mitch Weston. Additionally, Jews were also “most of the leading male performers of the 1970s and ’80s. . . include[ing] Buck Adams, Bobby Astyr, (Bobby Charles) R. Bolla (Robert Kerman), Jerry Butler (Paul Siderman), Seymore Butts (Adam Glasser), Roger Caine (Al Levitsky), David Christopher (Bernie Cohen), Steve Drake, Jesse Eastern, Jamie Gillis (Jamie Gurman), Ron Jeremy (Hyatt), Michael Knight, William Margold, Ashley Moore (Steve Tucker), David Morris, George Payne, Ed Powers (Mark Arnold aka Mark Krinski), Harry Reems (Herbert Streicher), Dave Ruby, Herschel Savage (Harvey Cowen), Carter Stevens (Mal Warub), Marc Stevens, Paul Thomas (Phil Tobias), Marc Wallice (Marc Goldberg), Randy West (Andy Abrams) and Jack Wrangler.” 
Corroborating this, the Jewish pornographer Michael Kulich stated in a 2015 interview that “the adult industry was pretty much founded by the Jews,” and that today “all the business owners are pretty much Jewish or have Jewish ties or at some point worked for a Jew.”
What about Playboy? While Hugh Hefner was not Jewish, Nat Lehrman — one of Playboy’s senior editors -– admits that the whole “the whole staff, practically, was Jewish.”  Gloria Leonard, who describes herself as “a nice Jewish girl from the Bronx,” invented telephone sex lines and founded the hardcore porn magazine High Society.  Another interesting example can be found in the recent Netflix documentary Circus of Books, which celebrates the life of a “nice Jewish couple” that secretly supplied all of the gay pornography in Los Angeles from a secret backroom in their bookstore during the 80s. 
The “nice Jewish porn star” Ron Jeremy (who went to a Hebrew school) explained that one reason for the overwhelming Jewish presence in the porn industry is because “Jewish families tend to be more liberal than Christian ones.”  If you ask Jewish porn producer Seymore Butts, another large reason is Jewish nepotism (which is also how Jeremy got launched in his career): “if four people compete for a job, and three of them are goyim [gentiles], the Jew, all things being equal, will get the job. That’s the way I work. If I’ve got three actors going for a part, and one of them is Jewish, and they’re all in the same ballpark. . . Sue me.” 
The following is an excerpt from an interview with an anonymous pornographer:
D: . . . If you’re welcomed into the porn scene, it’s unbelievable. It’s an extended family.
N: Yeah, it’s a big family.
D: In fact, she almost feels like she’s going to an X-rated country club. So many Jewish people involved with it. She’s just having a ball. [Laugh.] You run into each other on the sets, and you haven’t seen each other in a couple of months, and it’s like old, long-lost relatives and family reunion. 
The porn industry is one big Jewish family. Jews feel at home in the adult industry, and hence Jewish publications celebrate the members of their community who have “made it big in porn.” The porn director James Deen, who has done many interviews with the Jewish publication Haaretz and the Jewish Daily Forward, even said that his Jewish identity influences his work:
I never really bought into the faith-God type of situation, but what I did enjoy was the Zionist movement, the culture behind it, the community. . . I identify with Judaism as a culture, and the culture encouraged me to learn, ask questions and strive for knowledge. I know how to shoot and light and edit, because I’m always trying to strive for knowledge at work. I don’t think I would have this type of mentality if I didn’t have my Jewish upbringing.
In the same interview, when asked whether he as any Jewish role models in the industry, he replied:
I don’t go into a place and think I’m Jewish, who else is Jewish, I need to work with them. Respect goes universally across all races, creeds, colors, religions, everything. The Jews know we’re better than everyone else — that’s all that matters. It’s true we’re the chosen people; it’s a fact. 
The aforementioned Rolling Stones article tries to wave away the apparent connection between Jews and pornography by pointing out that the CEO of MindGeek, “Feras Antoon, does not appear to be Jewish.” MindGeek is the enormous umbrella multinational that owns the major pornography hosting sites, like Pornhub. It emerged during the early 2000s from Montreal’s “Silicon Valley North,” alongside other tech monopolies like Facebook, Google, and YouTube. While Antoon is not identifiably Jewish, the Rolling Stone article neglects to mention that the COO, David Marmorstein, is. Additionally, the MindGeek monopoly is owed largely to a connection that the previous owner had to the Wall Street firm Colbeck Capital Management — run by former Goldman Sachs executives — which gave the company a $362 million loan in 2011. If Colbeck Management’s senior executives, Jason Colodne and Jason Beckman, are not Jewish, they have serious Jewish connections, as they co-signed Ryan Kavanaugh’s (the President of Warner Bros. Pictures) ketubah, i.e. Jewish marriage document, for one of his marriages.
Jewish pornographers and Jewish organizations were also pivotal in the legalization of pornography in the United States. For instance, the Jewish plaintiff Samuel Roth (who wrote Jews Must Live, which describes the Jewish hatred of gentiles and gentile culture) is credited with stretching the legal definition of what constitutes obscenity in the Roth v. United States (1957) case by arguing that obscene material should be protected under the First Amendment. While the court ruled against Roth, it was provoked to redefine obscenity as “material which deals with sex in a manner appealing to prurient interest.”  This definition would later become the basis for the Miller test, which became the Supreme Court’s test for defining obscene material following the case against the Jewish plaintiff Marvin Miller in Miller v. California (1973).
Notable Jewish pornographers, like Al Goldstein, would later beat obscenity prosecutions by exploiting the wording of the Miller test. For instance, Goldstein brags in his autobiography about defeating obscenity prosecutors by “put[ting them] in the position of having to admit to a boner on the stand” to prove whether his material “appealed to prurient interest” or not.  Alongside two other high-profile obscenity cases against the pornographer Larry Flynt and the Jewish actor Harry Reems, the precedents obtained by Goldstein effectively precluded the ability to make obscenity convictions and paved the way for the normalization of hardcore pornography. Goldstein later bragged: “What makes Al Goldstein? Al Goldstein’s a fucking legend. How many people legalized pornography? I mean fucking Fishbein is coasting, and Ron Jeremy is coasting. I changed the law.”
Regarding Larry Flynt, while Flynt is not Jewish, he was a notable donor to the Anti-Defamation League (ADL). While the ADL is one of the chief organizations spearheading the censorship of hate speech on social media platforms and at the level of the federal government, the ADL also has a history of supporting freedom of expression for pornographers. The ADL does not believe that the First Amendment should protect speech that criticizes Jews, but it does believe that the First Amendment should protect pornographers. The ADL also awarded Hugh Hefner “their American Freedom Award at a fashionable black-tie dinner-dance” in 1980, praising Hefner because “the empire he founded has had a far-reaching impact, not only on the publishing industry, but on the mores of American society as well.”  [emphasis added] Additionally, Abe Foxman — former National Director of the ADL — praised Jews in the pornography industry as paradigmatic Americans: “Those Jews who enter the pornography industry have done so as individuals pursuing the American dream.” 
Luke Ford says that “Publishers Weekly took me to task for that ‘offensive generalization’ about Jews but it’s true. The big machers [in the pornography] industry are Jewish.”  Professor Nathan Abrams laments “that the 350th anniversary of the arrival of the Jews in the United States did not include any celebrations of Jewish innovation in this field. . . why are we ashamed of the Jewish role in the porn industry? We might not like it, but the Jewish role in this field has been significant and it is about time it was written about seriously.” 
Jews comprise roughly 2% of the American population, but they are overwhelmingly overrepresented in the porn industry. The porn industry could be reasonably characterized as a uniquely Jewish industry — ironic, given that pornography was banned in Israel because it causes “great harm to children.” As Benjamin Garland writes, “saying the pornography industry is Jewish is like saying the sky is blue.”
So, the question is not whether the porn industry is Jewish or not. The question is why. And one reason is unquestionably to subvert and destroy white, Western culture and civilization.
As mentioned before, there is plenty of evidence to suggest that Jews see and use pornography as a weapon. One piece of very unambiguous evidence was given by the IDF in 2002. After occupying the West Bank town of Ramallah, the Israeli occupation forces seized the local television stations and began broadcasting hardcore pornography to “psychological[ly] shock” and demoralize the residents. The distribution of hardcore pornography can be shown to achieve a similar end in America and Western Europe as well.
Jewish scholars like Professor Abrams have described the porn industry as an extension of the sexual revolutionary attack on Western culture led by Jewish Marxists like Wilhelm Reich and Herbert Marcuse, who inspired many of the Jewish pornographers at the vanguard of pornography legalization during the 70s. One such Jewish pornographer remembers going to porn studios with “my hair down to my ass, a copy of Wilhelm Reich’s Sexual Revolution under my arm, and yelling about work, ‘love and sex.’”  Within the literature of these influential Jewish Marxist intellectuals and activists, there is an unmistakable, consistent, and vicious streak of hostility towards religion, conventional sexual morality, and strong gentile families. The Jewish identity of these intellectuals and their anti-family attitudes are not coincidental: these Jewish figures consciously identified as Jewish and saw the annihilation of conservative social institutions to be in the interest of the Jewish community at large, because they believed that doing so would make society resistant to antisemitism. These movements illustrate why Jews see the promotion of sexual decadence as beneficial for the Jewish community, and how the Jewish community sees pornography as a cultural weapon. For our discussion, the notables in this movement reach back at least to the beginning of the 20th century, beginning with the Marxist philosopher György Lukács.
Georg Bernard Baron Lukács von Szegedin — shortened György Lukács — was the son of a wealthy Jewish investment banker, a baron by inheritance in the former Austro-Hungarian Empire, and one of the most influential Marxist intellectuals of the early 20th century. In May of 1919, following the Hungarian Bolshevik Revolution and the establishment of Béla Kun’s (also the son of a wealthy Jewish family) Hungarian Soviet Republic, Lukács was appointed as the People’s Commissar for Education and Culture. Lukács had become disillusioned with the Christian working classes, who — as Cécile Tormay records in her famous An Outlaw’s Diary — refused to embrace international communism and remained faithful to God and country. For this reason, Lukács identified Western Christian culture as an obstacle to communist social emancipation and argued that the Marxist “worldwide overturning of values cannot take place without the ‘annihilation of the old values’ and the creation of new ones by the revolutionaries.”  As People’s Commissar of Education and Culture, Lukács aimed to “annihilate these old values” through state education, including comprehensive sex-education programs for schoolchildren and the promotion of feminism. A play on the “Red Terror” label used to describe the Bolshevik mass killings of 1918 (the perpetrators of which were also overwhelmingly Jewish), this sex education program came to be known as “cultural terrorism” by his opponents.  Under Lukács,
Special lectures were organized in schools and literature printed and distributed to “instruct” children about free love, about the nature of sexual intercourse, about the archaic nature of the bourgeois family codes, about the outdatedness of monogamy, and the irrelevance of religion, which deprives man of all pleasure. . . This call to rebellion addressed to children was matched by a call to rebellion addressed to Hungarian women. . . [One document published by Lukács’ Commissariat] calls upon women the world over to unite and overthrow the chains imposed upon them by exploitative bourgeois-spirited males. 
Lukács’ program was short-lived, as the Hungarian Soviet Republic was defeated and dissolved by Romania in August of 1919, and Lukács was forced to flee to Vienna. However, the idea of sexualizing children to combat reactionary sentiments would recur among prominent Jewish communists, such as Wilhelm Reich.
Born to a Jewish family in the Austro-Hungarian province of Galicia, Reich records his adolescence in his autobiography titled Passion of Youth (1988), where he fondly recalls raping his family’s maids, engaging in bestiality with the farm animals, masturbating to thoughts of his mother, and lusting after his friends’ sister because he was obsessed with “her glorious, long, blond hair.”  After studying medicine at the University of Vienna in the early 1920s, Reich pursued his career as a psychoanalyst, and is known for synthesizing the works of Sigmund Freud and Marx. After joining the Communist Party of Germany in 1930, Reich produced two highly influential books: The Sexual Revolution (1936), which provided the name for the sexual liberation movement of the 60s and 70s, and The Mass Psychology of Fascism (1933), which attacked authoritarian Right-wing movements in Europe. In the Soviet Union, the word psikhushka was used to describe the psychiatric hospitals where political dissidents were interned after being diagnosed as mentally ill by the state. In a similar application of politicized psychiatry, Reich claimed to have diagnosed fascist persuasions as a personality disorder caused by the repression of one’s sexuality during childhood. According to Reich,
Suppression of the natural sexuality in the child, particularly of its genital sexuality, makes the child apprehensive, shy, obedient, afraid of authority, “good” and “adjusted” in the authoritarian sense; it paralyzes the rebellious forces because any rebellion is laden with anxiety; it produces, by inhibiting sexual curiosity and sexual thinking in the child, a general inhibition of thinking and of critical faculties. In brief, the goal of sexual suppression is that of producing an individual who is adjusted to the authoritarian order and who will submit to it in spite of all misery and degradation. At first, the child has to adjust to the structure of the authoritarian miniature state, the family; this makes it capable of later subordination to the general authoritarian system. The formation of the authoritarian structure takes place through the anchoring of sexual inhibition and sexual anxiety. 
Reich’s verdict on curing the fascist personality disorder? “Give the children true sexual knowledge [i.e. encourage adolescent sexual exploration, such as masturbation], [to] free them from sexual confusion. . . Once children and adolescents are reached on a mass basis through their sexual interests, there will be a powerful counterweight against the reactionary forces.” 
Reich became a pariah for his endorsement of child abuse. The Danish Communist Party consequently blacklisted him, and after fleeing to America from the NSDAP in Germany, the American government also burned his research and imprisoned him for conduct related to his Orgonomic Infant Research Center, where child sexual abuse was reportedly rampant.  Despite the apparent failure of Lukács and Reich, however, their theories about dismantling Christian civilization through sexual liberation found philosophical maturity in the critical theory of the Frankfurt School.
The innocuously named Institute for Social Research was founded and funded by Felix Weil — the son of a wealthy Jewish-Argentinian merchant — in Frankfurt, Germany, 1923. It gathered a coterie of almost exclusively Jewish Marxist intellectuals, such as Max Horkheimer, Theodor W. Adorno, and Herbert Marcuse, to develop Marxism by synthesizing Marxist social liberation with Freudian psychoanalysis, and with the works of luminaries such as Lukács. Two of the principal aims of the Institute were to address the “crisis of Marxism” (referring to the failure of communism to take hold amongst the working classes of Europe), and to confront the problem of rising antisemitism (no doubt a reaction to the cultural terrorism of Jewish Marxists like Lukács and Wilhelm Reich, to the mass persecutions of Christians by the Soviet Cheka, and to the revolutions instigated in Russia, Hungary, and Germany by Jewish revolutionary terrorists like Rosa Luxemburg, Karl Liebknecht and Kurt Eisner). The school fled Germany in 1933 and eventually found their way to America, where it continued its project with renewed intensity.
Marx famously stated that the point of philosophy is not to interpret, but to change the world. The Frankfurt School was similarly concerned with developing strategies for altering society, “but they were [also] aware of the many obstacles to radical change” — some of these obstacles being Christianity, the traditional family, and conventional sexual morals, as identified earlier by Lukács and Reich.  Marx vaguely stated that “an era of social revolution” would commence following the establishment of communism.  The Frankfurt School rearranged priorities, arguing instead that social revolution must come first.
In this regard, one of the Frankfurt School’s greatest contributions was the highly influential Authoritarian Personality study. The study, funded by the American Jewish Committee, attempted to identify authoritarianism and anti-Semitism as a personality disorder attributed to the following childhood values: the “conventional idealization of parent(s); submission to parental authority and values; [a] sense of obligation-and-duty to parents; [and the] “ingroup orientation to . . . [the] homogeneous-totalitarian family.” 
The study did not apply rigorous and empirical testing procedures to either verify or disprove the hypothesis, because it was intended by its authors to provide an empirical basis for the Frankfurt School’s a priori philosophical and political theory of antisemitism. In the words of Horkheimer, the study was an opportunity for social scientific research “to transform itself directly into propaganda.”  Hence, like Reich, the study pathologized healthy and “close family relationships. . . [as] an indication of psychiatric disorder. . . in an attempt to make [Western societies] resistant to Anti-Semitism.”  While the study was essentially antifascist political activism masquerading as scientific research, it was heavily promoted and became massively influential in American social sciences — “no volume published since the war in the field of social psychology has had a greater impact on the direction of the actual empirical work being carried on in the universities today.” 
The most impactful contribution of the Frankfurt School is critical theory, which is a modernized Marxist analytical framework based on the synthesis of Marx and Sigmund Freud that identifies oppression as a social and cultural rather than political-economic phenomena. In the words of Horkheimer, the purpose of critical theory is “the abolition of social injustice. . . [and] the abolition of social relationships which presently hinder development. . . [to help] man to emancipate himself from coercion by nature and from those forms of social life and of the juridical, political, and cultural orders which have become a straitjacket for him.”  In other words, critical theory is a revolution against all the major social institutions of white Western civilization — Christianity, the traditional patriarchal family, chastity, and social convention — which critical theory identifies as irredeemable systems of social oppression.
Critical theory laid the foundations for the massively influential New Left movement, which championed civil rights, feminism, abortion rights, and gay rights. Just like Bolshevism, this movement was overwhelmingly Jewish. During the 60s there was “a political mass-migration of Jews from orthodox Marxism into the New Left” who had become disillusioned with communism following Stalin’s anti-Jewish campaign. Additionally, essentially all the New Left’s key figures were Jewish radicals like Alan Ginsberg, Betty Friedan, Gloria Steinem, and Daniel Cohn-Bendit.
Cohn-Bendit — who was a member of the European Parliament and still chairs parliament groups today — fought fascism in the style of Reich by molesting 5-year-olds in an anarchist “anti-authoritarian kindergarten” in the 60s. He describes these “sexual encounters” in his book The Great Bazaar (1975). 
The “father of the New Left” was the Jewish Frankfurt school theorist Herbert Marcuse, who — in the words of Matt Taibbi — “gave us everything from ‘Silence Equals Violence’ to ‘Too Much Democracy’ to the ‘Crisis of Misinformation’ to In Defense of Looting to the 1619 Project and Antiracist Baby.” Further, his work Eros and Civilization complemented the works of Wilhelm Reich in providing a theoretical framework for the sexual revolution. Marcuse also translated critical theory into the New Left’s revolutionary praxis by identifying strategies and key demographics for achieving social and political change. Marcuse argued that Orthodox Marxists had misplaced their faith in the proletariat, though while “the working class is not a revolutionary class. . . where the resistance of the poor has succumbed, students lead the fight against the soldateska and the police. . . [and] black militants pay with their lives.”  Marcuse urged the Left to embrace middle-class student radicals and minority coalitions as a new revolutionary vanguard, and to embrace strategies such as the long march through the institutions rather than the violent overthrow of bourgeois society. Marcuse worked to engage and mobilize “the college student as a revolutionary subject” throughout the 60s, and his works were among the central inspirations of the student uprisings of the decade, where student protesters and Jewish anarchists rioted in major cities and threw copies of Wilhelm Reich’s Mass Psychology of Fascism at the police. 
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 Kristoff Kerl, “Oppression by Orgasm: Pornography and Antisemitism in Far-Right Discourses in the United States Since the 1970s,” Studies in American Jewish Literature, 2020, pp. 130, 123, 124, 125, 129.
 Josh Lambert, “My Son, the Pornographer,” Tablet Magazine, 2010.
 Alix Wall, “In ‘Circus of Books,’ A Nice Jewish Couple Finds Success in Gay Porn,” Jewish Daily Forward, 2020.
 Roth v. United States, 354 U.S. 476 (1957).
 Al Goldstein, I, Goldstein: My Screwed Life (New York: Thunder’s Mouth Press, 2006), p. 229.
 E. Michael Jones, “Rabbi Dresner’s Dilemma: Torah v. Ethnos,” Culture Wars, May 2003.
 Nathan Abrams, “Triple-Exthnics: Nathan Abrams on Jews in the American Porn Industry,” Jewish Quarterly, 2004.
 Cited in Abrams.
 Michael Loewy, Georg Lukács from Romanticism to Bolshevism (London: NLB, 1979), p. 130.
 Patrick J. Buchanan, The Death of the West: How Dying Populations and Immigrant Invasions Imperil Our Country and Civilization (New York: St. Martin’s Press, 2002), p. 75.
 Loewy, 151-152.
 Wilhelm Reich, Passion of Youth: An Autobiography, 1897-1922 (New York: Farrar, Straus and Giroux, 1988), pp. 6, 22, 102, 44.
 Wilhelm Reich, The Mass Psychology of Fascism (New York: Orgone Institute Press, 1946), pp. 24-25.
 Ibid., 168-169.
 Philip W. Bennett, “The persecution of Dr. Wilhelm Reich by the government of the United States,” International Forum of Psychoanalysis, 2010, p. 52.
 David Held, Introduction to Critical Theory: Horkheimer to Habermas (Berkeley: University of California Press, 1980), 15.
 Karl Marx, A Contribution to the Critique of Political Economy (Moscow: Progress Publishers, 1859), p. 4.
 Else Frenkel-Brunswik, “The Authoritarian Personality, Studies in Prejudice Series, Volume 1” (American Jewish Committee, 1950), pp. 339-340.
 Cited in Kevin MacDonald, The Culture of Critique: An Evolutionary Analysis of Jewish Involvement in Twentieth-century Intellectual and Political Movements (Bloomington: AuthorHouse, 2002), p. 158.
 Ibid., 162.
 Nathan Glazer, “New light on The Authoritarian Personality: A survey of recent research and criticism,” Commentary, 1954.
 Max Horkheimer, Critical Theory: Selected Essays (New York: Continuum, 2002), pp. 242, 248, 230.
 Herbert Marcuse, Counterrevolution and Revolt (Boston: Beacon Press), pp. 93, 1.
 Joseph Cunningham, “Praxis Exiled: Herbert Marcuse and the One Dimensional University, Journal of Philosophy of Education, 2013, p. 539.
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