Spencer Quinn: My Top Three Non-Alt Right Books

My Top Three Non-Alt Right Books

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Sharing books, in my opinion, does more than almost anything to keep cultures vibrant. Thanks in part to the ascendancy of Donald Trump, we on the Alt Right are at present experiencing an uptick of culture which is both exciting and a bit daunting. Several years ago, I had written off many of the goals of white nationalism, but now, I am not so sure. It’s a good time to be on the Alt Right. 

As we all know, a wide range exists on the Alt Right regarding opinions or beliefs on important matters. This is how it should be. On the other hand, unanimity prevails when it comes to our three core issues: 1) race differences are real and significant, 2) whites need to attain a positive racial identity, and 3) whites must reclaim ethnocentric homelands for ourselves if we wish to survive in the long run. For us, this is clearly not just the best way forward, but the only way forward. Reading material, of course, helps keep us on the same page regardless of whether we agree or disagree on certain issues. Many Alt Right websites publish books, and, of course, many of us are familiar with them. Further, many sites like this one publish historical authors and reviews of historical works whose perspectives jibe well with the current Alt Right zeitgeist.

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The Franco-German Rivalry: A Recent Conflict

The Franco-German Rivalry:
A Recent Conflict

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Translated by Guillaume Durocher

Translator’s Note:

The following is translated from Dominique Venner’s Histoire de la Collaboration

(Paris: Gérard Watelet/Pygmalion, 2000), 151-54. The title is editorial.

In The Birth of Two Peoples, the great medievalist Carlrichard Brühl demonstrated the extent to which the consciousness of a common origin [between Frenchmen and Germans] was still felt at the time of Saint Louis.[1][2]

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Thoughts on the Debate on Christianity

Thoughts on the Debate on Christianity

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Recently, the text of a debate between Greg Johnson and Jonas De Geer appeared in these pages. Here following is my commentary on the thoughts expressed by both of the parties in the debate.

I find myself agreeing with points made by both men, and also disagreeing with both on some other issues raised here in this excellent and very civil discussion.

Both parties agree that present day Christianity is in a sorry state. There is not much to debate here, and I find myself in full agreement with this position.

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The Islamization of the Teaching of Western Civilization

The Islamization of the Teaching of Western Civilization

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In the United States today only two percent of colleges offer Western Civilization as a course requirement. I teach Western Civ in two parts, but they are not required, and I had to change the title to “Sociology of Western Civilization” for approval. Since I decided to teach this subject ten years ago, I have detected in new texts, and in newer editions of older texts, a growing emphasis on Islam in their narration of the cultural history of the West.

A well-established older text is The Western Heritage, by Donald Kagan, Steven Ozment, and Frank Turner. This is a relatively conservative text by the standards of today. I have the tenth edition at hand, published in 2010 (a new 11th edition has just come out). I can’t say when this text began to include sections on “the Western debt to Islam,” cute captions on topics such as “European Embrace of a Black Saint” or an alleged “Multicultural Book Cover” from Carolingian times. But it is clear that the 2010 edition, in comparison to the first editions, with the first going back to 1979, has felt the impact of political correctness. The Wikipedia entry on the first edition(s) of this text observes:

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The Bourgeoisie, Protestantism, & The Protocols: The Anti-Democratic Thought of Erik, Ritter von Kuehnelt-Leddihn & Barone Giulio Cesare Evola

The Bourgeoisie, Protestantism, & The Protocols:
The Anti-Democratic Thought of Erik, Ritter von Kuehnelt-Leddihn & Barone Giulio Cesare Evola

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Erik von Kuehnelt-Leddihn
Erik von Kuehnelt-Leddihn

Two books published in the early 1950s by two European aristocrats merit careful study by every contemporary European conservative since they express the authentic reactions of authentic noblemen to the revolutionary changes that Europe has for long suffered under the yoke of democracy and totalitarianism. These are Erik, Ritter von Kuehnelt-Leddihn’s Liberty or Equality: The Challenge of Our Time (1952) and Barone Giulio Cesare Evola’s Gli Uomini e le rovine (Men Among the Ruins) (1953). 

Both Evola and Kuehnelt-Leddihn were opposed to democracy for its leveling tendencies which they considered to be a mere transitional stage towards totalitarian systems communist as well as capitalist. However, while Kuehnelt-Leddihn focused on the democratic mania of equality—which he considered incompatible with liberty or true freedom—without clearly attributing this mania to the middle classes, Evola unequivocally identified the bourgeoisie and their innate mercantile nature—which militates against the warrior ethos of the earlier aristocratic societies—as the source of the evils of democracy.

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Frank L. DeSilva: The Metaphysics of Blood & The Future Folk State

 The Metaphysics of Blood & The Future Folk State

Frank L. DeSilva - Radio 3Fourteen - The Metaphysics of Blood and the Folk-State
Frank L. DeSilva – Radio 3Fourteen – The Metaphysics of Blood and the Folk-State

http://www.redicecreations.com/radio3fourteen/2014/R314-141217.php

Karl Jaspers, the Axial Age, & a Common History for Humanity

Karl Jaspers, the Axial Age, & a Common History for Humanity

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Karl Jaspers, 1883–1969
Karl Jaspers, 1883–1969

From the nineteenth century through the 1960s and ’70s, World History books did recognize the varying accomplishments of all civilizations in the world, but most authors and teachers took for granted the fact that Europeans deserved more attention particularly in view of their irrefutable influence on the rest of the world after their discovery of the Americas, development of modern science and global spread of modern technology.

But this Western-oriented teaching was increasingly rejected by historians who felt that all the peoples of the earth deserved equal attention. A major difficulty confronted this feeling: how can a new history of all humans — “universal” in this respect — be constructed in light of the clear pre-eminence of Europeans in so many fields?

It soon became apparent that the key was to do away with the idea of progress, which had become almost synonymous with the achievements of the West. The political climate was just right, the West was at the center of everything that seemed wrong in the world and in opposition to everything that aspired to be good: the threat of nuclear destruction, the prolonged Vietnam War, the rise of pan-Arabic and pan African identities, the “liberation movements” in Latin America, the Black civil rights riots, the women’s movement.

More than anything, the affluent West was at the center of a world capitalist system wherein the rest of the world seemed to be systematically “underdeveloped” at the expense of the very “progression” of the West. Millions of students were being taught that the capitalist West, in the words of Karl Marx, had progressed to become master of the world “dripping from head to foot, from every pore, with blood and dirt.”

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1492: The Clash of Civilizations & the Grey Legend

1492: The Clash of Civilizations & the Grey Legend

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Salvador Dalí, The Discovery of America by Christopher Columbus, 1959
Salvador Dalí, The Discovery of America by Christopher Columbus, 1959

In Latin America, the voices that seek to give a poetic tinge to the past so as to legitimize their chosen future decided to name Columbus Day, October the 12th, Día de la Raza, the “Day of the Race.”

Expressions and meanings are not always univocal, and what in Iberia could be understood as the presence of the same race both on the peninsula and on the other side of the sea, in America came to carry a brand new meaning. Anything could result from the clash of one culture against many, as well as the interaction between two races, but never a race, although political correctness insists constantly on the origin of a new race born from the clash of civilizations. Either that, or a bloody and genocidal invasion.

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The Jew as Citizen: Raymond Aron & Civic Nationalism, Part 1

The Jew as Citizen:
Raymond Aron & Civic Nationalism, Part 1

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Part 1 of 3

Raymond Aron
Essais sur la condition juive contemporaine
Paris: Éditions Tallandier, 2007, originally Éditions de Fallois, 1989

Raymond Aron
Memoires: 50 ans de reflexion politique
Paris: Éditions Julliard, 1983

Introduction

 (1905–1983) was a French Jewish political scientist and commentator. He is remarkable for being one of the most eloquent advocates of civic nationalism – calling the culturally homogeneous nation-state “the political masterpiece” – and a critic of Jewish ethnocentrism. Drawing from Aron’s memoirs and a posthumously published collection of his writings on Jewishness, I hope to show the limits of his national ideal: even he, in an off-hand way, would occasionally recognize that the possibility of ethno-racial kinship, differences, and solidarity. Indeed, his passionate attachment to Israel’s existence–something which I believe even surprised him and led to his harshest writings, against President Charles de Gaulle, no less, and which he somewhat regretted–also showed that for all his intellectual defense of the French Republic, the bonds of blood meant what he called “a particular love”  for Israel. There is a fascinating dialectic between his reason as a French citizen and his passion as a Diaspora Jew, a tension which led him towards and I believe can only be fully resolved with ethnonationalism.

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Daniel Forrest’s Suprahumanism

Daniel Forrest’s Suprahumanism

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Daniel S. Forrest
Suprahumanism: European Man and the Regeneration of History
London: Arktos, 2014

Given my interests in topics covered in my Nietzsche’s Coming God book review, as well as my Overman High Culture essay, I thought it useful to take a look at Daniel Forrest’s new book, Suprahumanism.

The concept of Suprahumanism is defined by the author based on the following tenets: aristocratic conception of human individuals, the importance of honor, a heroic attitude toward the challenges of life, exalting this world and not some mystical afterlife or “world beyond,” strength and beauty and health, and the fusion of morality and aesthetics. The author notes that the European mind and soul is Faustian, it wants to know everything, is interested in everything, and wants to grasp the reality of everything. This contrasts to the Church’s “thou shalt not know,” the promotion of ignorance and weakness, the “lesson” that man was ejected from “paradise” for “eating the fruit from the tree of knowledge.” Thus one contrasts Suprahumanist ethics with those of Christianity. The author’s negative view of Christianity is, in my opinion, a positive. He contrasts ethnocentric Judaism and universalist Christianity:

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