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Part 3 of 3 (Part 1 here, Part 2 here)
1. Fichte on the Nature of the State
We began to explore Fichte’s political philosophy in the last installment, as expounded primarily in his 1796 work Foundations of Natural Right. It is a basic principle of Fichte’s philosophy that subjectivity, what he calls the “I,” must bring nature under the control of reason. (more…)
Paul Popenoe
3,778 words
Foreword
James Dunphy
Paul Popenoe (1888-1979) was a leading figure in the American eugenics movement, publishing his book Applied Eugenics in 1918. The following chapter, “Religion and Eugenics,” is taken from it.
After writing Applied Eugenics, Popenoe noticed the rising divorce rates in his time and decided to work as a marriage counselor. (more…)
2,359 words
In the distant and ancient era we now call the “mid-2000s,” there arose a phenomenon we now call New Atheism. New Atheism was militant; its adherents not only rejected religion, but actively sought to expurgate it from society, usually by haranguing the religious online. The idea was for humanity to reject all irrationality, delusion, and superstition and bring about an era of enlightenment and progress through reason and evidence. (more…)
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1. Introduction
The thesis of this essay is that it is wise to be superstitious. To put it differently, I will argue that my readers should be superstitious — or that they should embrace the superstitious nature they already have (for most of us have it), rather than try to disown superstition. (more…)
Derek Black, a rare example of a former White Nationalist who “unlearned” his views.
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A common sentiment one encounters among Leftists is that their opponents have a moral obligation to “unlearn” their views (see this post). Leftists from conservative backgrounds insist that they changed their minds because they “thought for themselves,” and order all Right-wingers to do the same — or else.
The claim that they “thought for themselves” is easily disproven. Truly thinking for oneself is difficult. (more…)
2,839 words
English original here
“C’est ce que nous sommes” est l’argument final de la politique identitaire. “Qui nous sommes” est un composé de parenté et de culture. Mais l’identité est politiquement impuissante si un peuple n’est pas prêt à s’affirmer, à prendre parti pour son propre camp dans un combat. (more…)
Philosophy Consoling Boethius and Fortune Turning the Wheel, 15th-century France
1,569 words
As part of an effort to better understand, and if possible, return to tradition, I’ve been plumbing the depths of folk tales, reading accounts of oral traditions, stories, legends, myths, sayings, epic songs, and other linguistic cultural artifacts of times past. One significant understanding I reached in my explorations is that pre-modern man placed a great value on luck as a factor in success or failure. Contrasting that is the modern view that chance plays a lesser role in the world. But what if the old folks had it right? (more…)
Allan Ramsey, David Hume, 1766.
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2020 was a bad year for David Hume (1711-1776). Leftists in the United Kingdom, eager to get in on the feast of outrage that followed the drug overdose of George Floyd, complained that David Hume was a racist and should therefore not be revered. And then things went more or less as you would expect. (more…)
Hieronymus Bosch, Outer Wings of the Garden of Delights, ca. 1510.
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1. Introduction: From Objectivism to Subjectivism
In the previous two installments (Part Three here, Part Four here) we have discussed at length Heidegger’s treatment of the “objectification of beings” in early modernity: how beings come to be seen as “objects” related to a “subject” that confronts them (indirectly) from within an interior space that is called “mind,” “awareness,” or even “self.” This objectification is essentially identical with the representationalist theory of knowledge, which holds that we are only indirectly aware of the “external world,” via internal images which “represent” external objects. So far, however, this may not be the account of modernity that my readers were expecting. (more…)
Caspar David Friedrich, Greifswald in Moonlight, 1817.
9,130 words
As men and women of the Right, we are searchers for Truth. We believe that by finding Truth and living by Truth, we might know Beauty, and we might know ourselves. Essence is our mission and with it, survival. And so this essay will try to surface and then sketch three fundamental “lifeways,” (more…)
White students pondering over a Herbert Marcuse lecture on the “one-dimensional mind” of the white race.
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No one knows Friedrich Julius Stahl (1802-1861). He was a legal philosopher of Jewish parentage who converted to Christianity and became a defender of Prussian Lutheran conservatism against the imposition of Enlightenment values. He rejected Hegel’s argument (more…)
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French version here
“This is who we are” is the final argument of identity politics. “Who we are” is a compound of kinship and culture. But identity is politically impotent unless a people is willing to assert itself, to take its own side in a fight. Thus the third pillar of white identity politics has to be that fighting spirit. (more…)