Wednesday, May 31, 2017

Nations Don't Go Extinct Due To Loss Of Material Comforts: A Response To Bain Dewitt

By Riki Rei

Jared Kushner donned his smartest business casual attire for his visit to American troops in Iraq, while Ivanka wrote his name across the front of his bulletproof vest so that everyone in the changing room would know it was his.


The article “Russians Are Not #Ourguys” by Mr. Dewitt has generated a whirlwind of heated response from Counter-Currents readers. In my humble and candid opinion, the article reeks of being a piece of neocon shilling (dotted by some ostensibly decent and rational remarks, admittedly) which reads like it’s straight from the National Review or even The Weekly Standard.

The article does make some valid and reasonable points, albeit of a highly dubious nature. It seems to argue from the viewpoint of advancing and defending the geopolitical interests and economic benefits of the Western nations at large, and the US and UK in particular, in the Middle East, which is a common line of argument of the neocon ideologues over the past twenty years, and the recurring usage of the term “(American) hegemony” deepens that impression. But honestly, can White Nationalism afford that luxury, with our homelands increasingly flooded and swamped by hostile aliens as a result of the same neocon forces at the helm, preaching their tiresome and nation-wrecking agenda of “invade the world, invite the world”? Hasn’t that same clichéd and trite policy been enshrined in and guided American foreign policy, only to repeatedly fail catastrophically, with astronomical costs for America, Britain, and other nations?

The author seems totally blind to those glaring and indisputable facts, ignoring all the dangerous and deleterious ramifications of his propositions while insisting on bolstering and consolidating the Western geostrategic presence in the Middle East as part of its rivalry with Russia, blah, blah, blah. Simply put, he is awfully confused and utterly at a loss about the concepts of “priority” and “proportion” with his flawed and misguided focus on the alleged material interests to be obtained from the Middle East and his adamant critique of the Alt Right. He seems to be cardinally concerned with the oil and gas resources of the Middle East and securing arms sales through “coalition” maintenance under the shining, self-congratulating veneer of “Western hegemony,” believing that economic interests are everything while consigning vital and fundamental racial, cultural, social, and demographic factors to the backburner. In light of this, he is either insincere or incredibly naïve and blinkered (a term he likes to apply to the Alt Right), and his specious and condescending viewpoints are mostly misleading. A few typical examples coupled by my own comments are as follows.

In the fourth paragraph, the author simplistically dismisses the stance of Alt Right supporters of President Trump during his election campaign as an “isolationist agenda,” and that they thought Trump “has betrayed his loyal fans and acquiesced to Israeli influence. I don’t believe he has done any such thing, and now that the last debris of the last Hebrew Hammers has been swept away, I think it is clear that the Alt Right’s hysterics have been totally premature and unjustified . . .” This is a willful disregard of innumerable facts regarding the Jewish forces surrounding Trump, starting from his son-in-law Jared Kushner, who have been exerting considerable influence on his decision-making as amply demonstrated by a series of incidents, ranging from his backtracking on his former “America First” platform to his unwillingness or inability to defend the more nationalist members of his cabinet, such as Steve Bannon. And the so-called sweeping away of the last “Hebrew Hammers” is certainly inconsistent with the facts.

In the fifth paragraph, the author insists on maintaining the façade of the corrupt, old-world system epitomized by today’s US and the West at large – namely, the petrodollar, NATO, arms sales, military adventurism, and so on – by fervently arguing that these are all good things keeping America from collapsing and should be preserved, going so far as to blatantly announce “we are all Anglo-Zionists,” as if it were a badge of honor. Even taking into consideration all the realpolitik and geopolitical factors, such audacious and misguiding arguments for the “status quo” are hardly convincing. My question to the author is, aren’t your propositions what the US political establishment and its allies have been following for decades? Did their actions make the white people of the West in any way better? Has the collective prospect of survival for whites in America or elsewhere in the western world improved? Fear of change (or, in the author’s word, “revolution”) and “conservatives” using pretenses like economic prosperity and securing resources is precisely what has corrupted and atrophied America and led whites to their current state of misery and crisis.

In the sixth and seventh paragraphs, the author mainly employs the economic interests and energy needs of the UK to justify his anti-Russian and pro-Gulf theocracies proposal. While some of his arguments sound reasonable or realistic, they are still inadvisable in a deeper context. First, the so-called coalition partners of the US in the Middle East (i.e., the corrupt, terrorism-exporting, and extortionist Sunni theocracies from Saudi to Qatar) aren’t the only source of energy for the West. There are alternatives, such as American shelf oil in Alaska. And let’s not forget about Iran, which is yearning to improve ties with America and Europe, and which hasn’t been involved in any terrorist attack on the West in decades, but nevertheless remains the most vilified nation on the hit list of the Jew-pandering neocon political establishment and its court media.

Second, as for Russia, it certainly has its own interests, as does any country, but it certainly is not unreasonable or unwilling to negotiate. The author is kindly reminded of the fact that the West has chosen to continuously and obstinately antagonize, exclude, and threaten Russia ever since the rise of Putin with acts of political isolation, economic sanctions, propaganda demonization, and strategic encirclement. If the West changes its attitude and were to sincerely engage with Russia and Iran, it will not only help the Middle East by checking the radical and smug Sunni states, and thus contributing to the overall security and stability of the region, as well as improving Russia’s means of supplying Western Europe with gas on friendlier and stable terms, but it would also help to drive a wedge between Russia and China – the latter being a great adversary of the white race.

It has long been a well-known fact that there is an ingrained historical and geopolitical rivalry and mutual mistrust between Russia and China, as observed by astute scholars such as Dr. Kerry Bolton and this humble writer. Russia, for its part, harbors deep-seated wariness and misgivings toward China, especially the latter’s rapid demographic expansion into Russia’s Far East. It is only the arrogant exclusionism of the West toward Russia that has driven the cash-strapped and resource-rich country into China’s bosom, who is eager to use its bulging wallet to buy advanced military hardware and other technologies from them. In a word, the current alliance between Russia (and, to a lesser extent, Iran) with China is but a temporary and expedient one, and could be made to unravel if the West were to develop the will and wisdom to do so.

In the tenth paragraph, the author almost appears to sympathize with ISIS and castigates Obama for being “played” by Assad. This passage – “thus illustrating that he cared little for the blood and treasure that had been spent in Iraq to secure US-UK stability in years to come” – not only serves to rationalize and whitewash the monstrously wrongheaded Iraq War, but confuses the picture by fabricating a so-called US-UK stability in Iraq which never existed in the first place.

The thirteenth paragraph is a non-starter: “Having shown that the US lacked the will to fight, applying pressure on China to cooperate on trade would be a non-starter. The Chinese Premier was present for the strikes for the specific reason of showing that Trump would no longer allow Russian expansionism and creating a stranglehold on the European gas market.” First, Trump reneged on his campaign promise and refused to apply pressure on China over trade not because America lacked the will to fight in the Middle East, but precisely because it lacks the will to fight China (not in terms of actual warfighting, of course, but to impose essential restrictive measures on it to gradually choke off its predatory trade exports to the US) as a result of the intense pressure from international Jewry and traitorous American corporations hand-in-glove with the Chinese regime, which has been going on for the last thirty years. It is the status quo and the system the author vigorously defends that actually enabled the rise of China in the first place and which continues to fuel that rise, even though the author rightfully decries that rise (notice his confused and contradictory thinking?).

The author’s nonsense then escalates. In the fourteenth paragraph, he went so far to argue that “[a] Syria led by Assad that has defeated ISIS and settled into peace is no friend to the West” simply due to its being a close ally of Russia’s. An image of the Cold War mindset, rising like an ugly phoenix from the ashes, unfolds before my eyes. He then states that millions of Syrians and other refugees who have fled to Europe will not be welcomed back by a victorious Assad, and uses this in opposition to the legitimate Assad government with a straight face. This is highly questionable. First, you can’t know for certain that Assad will refuse to take refugees back incrementally provided that the West is willing to discard its antagonism toward him. Second, if the Syrian chaos persists, whatever else happens it will definitely result in even more uprooted refugees flooding towards Europe – a predictable outcome the author refuses to see. Talk about selective logic!

In the fifteenth paragraph, the author again enlists superficial economic benefits to justify the West’s support for unreasonable and vehemently anti-Western states such as Turkey, whose policies regarding Turks living in other countries resembles that of Israel in the sense it claims a vigorous attachment to and the right of governance over Turks living in Europe, and uses its demographic weapon to persistently intimidate and blackmail European countries. The author’s claim that “the Turks don’t supply the Taliban with IEDs to blow up British soldiers. Russia does,” is such a slanted reproof that it is truly flabbergasting. Even if what the author accused Russia of doing were factually accurate, he failed to explain why the British and American soldiers were there in the first place. To spread democracy and liberty across the globe? To secure the oil interests of the West? To help shore up the position of our dear and irreplaceable ally, Israel? An endless supply of blood and wealth must therefore be squandered there, right? It must be right according to the author.

In the sixteenth paragraph, the author bares his teeth at the American Alt Right with ridicule and name-calling. He defines it as a “malaise” and calls their “America First” ideal an ”unrealistic, principle-first isolationism policy.” The author seems utterly contemptuous of the Alt Right“ and its intellectual leaders as a redneck, lowbrow class of peasantry while regarding himself, and for that matter, the button-pushing Trump, as masterminds of real-world pragmatism and statecraft on a par with (((Henry Kissinger))) and Zbigniew Brzezinski. Bravo!

In the last seven paragraphs, the author’s searing attack on the Alt Right reaches its climax, and unsurprisingly is filled with bogus and spurious and accusations. In the seventeenth paragraph, he explains that he wants peace but detests peacenik, and exhorts us to remember that life is a struggle. However, wanting America to become less involved in the Middle East mess, refrain from fighting wars on behalf of Israel, and showing more flexibility toward a non-confrontational and non-threatening Syria and Iran is not a peacenik response, and “life is a struggle” rhetoric still requires us to choose the struggle rightly and wisely, not foolishly and futilely. Then comes his most classically neocon point: “Without Middle Eastern wars on the neocon hitlist, American hegemony is threatened, and our “way of life” – read: First World luxury – is directly threatened.” Whoa, just whoa. “Neocon hitlist,” “American hegemony,” and “First World luxury” – what invaluable and indispensable goals! But isn’t all that materialism and hegemony stuff what has been undermining the health and integrity of the white race and America for the last half a century, at least? Besides which no perceptive minds in the Alt Right camp have solely blamed Jews for the military adventurism which the author advocates. The myopic, venal, and corrupt white elites certainly did as they were bid and contributed to this gigantic folly. Likewise, hardly anyone on the Alt Right actually shed tears for the loss of Syrian lives as a result of the strike. Rather, we only lamented Trump’s spinelessness and lack of foresight, which played right into the hand of the Jews and neocon interventionists, further exacerbating the situation and demonstrating his vulnerability and obsequiousness before bullying Jewry and the military-industrial complex of America.

In the eighteenth paragraph, the author sings the praises of Trump’s decision to teach a lesson to the Russians by attacking Syria and highlights that the cost of the missile strikes is nothing compared to the cost saved by securing a profitable arms deal. Again, one cannot help but ask, is it impossible to check Russia’s aggression by other means? If America moves to alter its antagonistic behavior toward Assad and Iran, can’t America and Britain, with their infinitely more advanced technologies and richer resources, fare better in competition with Russia? It is only when one insists on the current course of antagonizing Syria and Iran in the first place that one is forced to resort to interventionism.

Next, the author’s sudden pounce on North Korea (another member of the shopworn Axis of Evil) likewise smacks of neocon subversion – yet another attempt to topple the government of a sovereign nation to bring it into the globalist new world order, just like what happened to Iraq and Libya previously. He never bothers to mention the fact that the Norks have never attacked America, and have no real intention to attack the US (for all their pugnaciously provocative and incendiary anti-American rhetoric) as long as they are left alone. They will never attack America or South Korea given that they are fully aware that any such aggression means their own instant demise. While fanning alarmism, the author seems insouciant about China, which is the genuine mammoth geostrategic adversary, not merely to America but to white people everywhere in the years to come, given that it stands in lockstep with the largely Jewish political and economic establishment to consistently fatten and empower the latter at the expense of the interests of America and the white middle and working classes in particular.

The nineteenth paragraph is another confusing and untendable passage. While the author has to admit that “[t]he same news agencies that were breathlessly reporting on a Tomahawk strike against a Russian ally a few weeks ago are now trying to revive their Russian Connection narrative,” he then inexplicably remarks that “they are floundering and on the back foot.” The reality of the situation seems not so positive, though, with the liberal political establishment plotting to mount a new round of attacks to compromise, if not derail, the Trump Presidency. The author goes on to praise Trump’s firing of Comey, which of course was the right move, and predicts that those in Camp Clinton are now worrying about their own uncertain fate. Then he suddenly reverts back to claim that the stage was set with the Syria strike, which was a “firm statement,” and that Trump acted “in America’s best interest, not Russia’s.” The last argument is not only unfounded, it’s also a deviation from his preceding statement, as one is left agape as to what is actually his main theme.

In the twenty-second paragraph, the author again denounced and sneered at the leaders of the Alt Right movement, accusing them of “sacrificing America’s interests for ones’ own sensibilities.” Apparently, America’s national interests in the author’s mind do not go deeper or higher than ingratiating with Middle Eastern customers who “buy American products,” attaching huge importance to “deliver[ing] trade deals” with such countries, “winning” (of wasteful and fruitless interventionist wars in the Middle East while doing the bidding of Israel, Turkey, Saudi, and Qatar, and propping up ISIS), and the “great quality of life” for decadent and pampered American consumers.

The last paragraph reads almost like a hagiography written by a starry-eyed Trump devotee. We see the author’s implicit summary of what constitutes “vital national security interest” (which seems to be tantamount to bullying Assad, jettisoning the America First “isolationism,” and adopting Clintonian international meddling). We see the author’s strong and sweeping claim that “the Tomahawk strike flattened the opposition – domestically and internationally,” and his breathlessly exultant conclusion that “Trump has set policy, set leadership, and established dominance with effectively zero cost. The Syria strike was a win, and America is winning again.” Considering the dreadful and dismal reality of America as a whole and the imperative of securing the future existence of white people amidst great difficulties, the last sentence reads almost like sarcasm, though we do know the author is earnest.

I have never truly been a Russophile, and I am ambivalent towards the Russian nation. I admire some of their qualities, such as their perseverance and tenacity, while I detest some traits of theirs, such as habitual bullying, vengefulness, brazenness, and unabashed self-justification. I can’t forgive their shameless unilateral violation of the Japanese-Soviet Non-Aggression Treaty near the end of the Second World War, invading Manchuria from North, brutally slaughtering and pillaging Japanese civilians and occupying a few small – yet indisputably and inherently Japanese – islands north of Hokkaido to this day, an egregious and despicable act of “looting a burning house” that has been conducted without a trace of moral compunction. But in spite of the title of the article and the author’s call to resist Russia’s advances in the Middle East, the focus of this article really is not on Russia or how to counter it but rather on the American establishment and its existing Middle East policy, which serves the agenda of corporate America and Britain. It’s about more status, more empire-building, more closed-door power games, more arms and pipeline deals, more corporate profits, more globalist mercantilism, more foreign wars, more depraved material prosperity, more dodging of the ingrained structural problems of the Western countries that were created and are maintained by the ruling plutocracy through the banks and other anti-white institutions, more shilling for Israel and the Sunni Arab states, and more senseless antagonism of Syria, Iran, and Russia. At bottom, no White Nationalist ideal or interest can be identified in the author’s propositions or his glorification of Trump’s “leadership,” “dominance,” and “winning.”

The type of hegemony the author lavishly plays up may sound good on the surface, but in fact it is nothing more than an illusion that is unsustainable for today’s whites, not to mention being morally questionable. It is at best a wistful anachronism and, at worst, a detriment and anathema to White Nationalism. Let me conclude this humble critique by revisiting the principle that underlies White Nationalism in relation to mainstream politics and politicians who are ostensibly, and rudimentarily, sympathetic to our ideas: we should serve as a supervisory force to prod, remind, and alert them, constantly exhorting and admonishing them, but never buying into them with blind loyalty. If we prod them by a foot, they may move an inch in our direction. Although if we uncritically fall for them, they will unfailingly betray us quickly, and by doing so, we also forfeit our own political and social foundations, as well as the core of our vitality as a significant force for change.

Thursday, May 18, 2017

Martin Heidegger

The Great Philosophers 10: Martin Heidegger

The field is not without other distinguished contestants, but in the competitive history of incomprehensible German philosophers, Martin Heidegger must, by any reckoning, emerge as the overall victor. Nothing quite rivals the prose of his masterpiece Being and Time (1927) in terms of contortions and the sheer number of complex compound German words which the author coined, among them ‘Seinsvergessenheit’ (Forgetfulness of Being), ‘Bodenständigkeit’ (Rootedness-in-soil) and ‘Wesensverfassung’ (Essential Constitution).

At first, it is likely to be puzzling and perhaps irritating, but gradually, one may warm to the style and understand that beneath its vaporous surface, Heidegger is telling us some simple, even at times homespun truths about the meaning of our lives, the sicknesses of our time and the routes to freedom. We should bother.

He was born, and in many ways remained, a rural provincial German, who loved picking mushrooms, walking in the countryside and going to bed early. He hated television, aeroplanes, pop music and processed food. Born in 1889 to a poor Catholic family, he became an academic star after the publication of Being and Time – but made the fatal misstep of taking Hitler at his word in the mid 1930s (he wasn’t alone). He hoped that the Nazis would restore order and dignity to Germany and, to fit in with the mood of the times, he made a few fiery speeches and tried to ban Jewish academics from Freiburg University, where he was rector. One can almost forgive him this period of lunacy, for which he paid dearly and repented for over decades – in his own way. After Germany’s defeat in 1945, he was hauled in front of a Denazification Commission and was forbidden to teach until the end of the decade. Amazingly (it was a testimony to the appeal of his ideas), his career gradually revived, though he spent more and more time in a hut he owned in the woods, away from modern civilisation, until his death in 1976.

Throughout his career, he sought to help us live more wisely. He wanted us to be braver about facing up to certain truths, and to lead richer, more thoughtful, happier lives. Philosophy was no academic exercise. It was – as it had been for the Ancient Greeks – a spiritual vocation and a form of therapy. He diagnosed modern humanity as suffering from a number of new diseases of the soul:

One: We have forgotten to notice we’re alive

We know it in theory, of course, but we aren’t day-to-day properly in touch with the sheer mystery of existence, the mystery of what Heidegger called ‘das Sein’ or ‘Being’. Much of his philosophy is devoted to trying to wake us up to the strangeness of existing on a planet spinning in an otherwise seemingly silent, alien and uninhabited universe.

It’s only at a few odd moments, perhaps late at night, or when we’re ill and have been alone all day, or are on a walk through the countryside, that we come up against the uncanny strangeness of everything: why things exist as they do, why we are here rather than there, why the world is like this, why that tree or this house are the way they are. To capture these rare moments when the normal state of things wobbles a little, Heidegger talks, with capital letters, of the Mystery of Being. His entire philosophy is devoted to getting us to appreciate, and respond appropriately to, this rather abstract but crucial concept.

For Heidegger, the modern world is an infernal machine dedicated to distracting us from the basic wondrous nature of Being. It constantly pulls towards practical tasks, it overwhelms us with information, it kills silence, it doesn’t want to leave us alone – partly because realising the mystery of Being has its frightening dimensions. Doing so, we may be seized by fear (‘Angst’) as we become conscious that everything that had seemed rooted, necessary and oh-so-important may be contingent, senseless and without true purpose. We may ask why we have this job rather than that one, are in a relationship with one person rather than another, are alive when we might so easily be dead… Much of daily life is designed to keep these odd, unnerving but crucial questions at bay.

What we’re really running away from is a confrontation with – and even non-German speakers might respond to the sonorous depth of this key Heideggerian term – ‘das Nichts’ (The Nothing), which lies on the other side of Being.

The Nothing is everywhere, it stalks us, it will swallow us up eventually, but – Heidegger insists – a life is only well lived when one has taken Nothingness and the brief nature of Being on board – as we might do when, for example, a gentle evening light gives way to darkness at the end of a warm summer’s day in the foothills of the Bavarian alps.

Two: We have forgotten that all Being is connected

We look at the world through the prism of our own narrow interests. Our professional needs colour what we pay attention to and bother with. We treat others and nature as means and not as ends.

But occasionally (and again walks in the country are particularly conducive to this realisation), we may be able to step outside our narrow orbit and take a more generous view of our connection with the rest of existence. We may sense what Heidegger termed the Unity of Being, noticing – in a way we hadn’t previously – that we, and that ladybird on the bark, and that rock, and that cloud are all in existence right now and are fundamentally united by the basic fact of Being.

Heidegger values these moments – and wants us to use them as the springboard to a deeper form of generosity, an overcoming of alienation and egoism and a more profound appreciation of the brief time that remains to us before ‘das Nichts’ claims us in turn.

Three: We forget to be free and to live for ourselves

Much about us isn’t of course very free. We are – in Heidegger’s unusual formulation – ‘thrown into the world’ at the start of our lives: thrown into a particular and narrow social milieu, surrounded by rigid attitudes, archaic prejudices and practical necessities not of our own making.

The philosopher wants to help us to overcome this ‘Thrownness’ (this ‘Geworfenheit’) by understanding its multiple features. We should aim to grasp our psychological, social and professional provincialism – and then rise above it to a more universal perspective.

In so doing, we’ll make the classic Heideggerian journey away from ‘Uneigentlichkeit’ to ‘Eigentlichkeit’ (from Inauthenticity to Authenticity). We will, in essence, start to live for ourselves.

And yet most of the time, for Heidegger, we fail dismally at this task. We merely surrender to a socialised, superficial mode of being he called ‘they-self’ (as opposed to ‘our-selves’). We follow The Chatter (‘das Gerede’), which we hear about in the newspapers, on TV and in the large cities Heidegger hated to spend time in.

What will help us to pull away from the ‘they-self’ is an appropriately intense focus on our own upcoming death. It’s only when we realise that other people cannot save us from ‘das Nichts’ that we’re likely to stop living for them; to stop worrying so much about what others think, and to cease giving up the lion’s share of our lives and energies to impress people who never really liked us in the first place. ‘Angst’ about ‘The Nothing’, though uncomfortable, can save us: awareness of our ‘Sein-zum-Tode’ (our ‘Being-toward-death’) is the road to life. When in a lecture, in 1961, Heidegger was asked how we might recover authenticity, he replied tersely that we should simply aim to spend more time ‘in graveyards’.

Four: We treat others as objects

Most of the time, without quite meaning to, we treat people as what Heidegger terms ‘Equipment’: ‘das Zeug’ – as if they were tools, rather than Beings in Themselves.

The cure for this selfishness lies in exposure to great art. It is works of art that will help us to step back from ourselves and appreciate the independent existence of other people and things.

Heidegger elaborated this idea in the course of a discussion of a painting by Van Gogh of a pair of peasant shoes. Normally, we don’t pay much attention to shoes, they are merely another bit of ‘equipment’ that we need to get by. But when they are presented to us on a canvas, we’re liable to notice them – as if for the first time – for their own sakes.

The same might happen to us when confronted by other bits of the natural and the man-made world represented by great artists. Thanks to art, we’ll feel a new kind of ‘Care’ (‘Sorge’) for Being that lies beyond our selves.

Conclusion

It would be lying to say that Heidegger’s meaning and moral is ever very clear. Nevertheless, what he tells us is intermittently fascinating, wise and surprisingly useful. Despite the extraordinary words and language, in a sense, we know a lot of it already. We merely need reminding and emboldening to take it seriously, which the odd prose style helps us to do. We know in our hearts that it is time to overcome our ‘Geworfenheit’, that we should become more conscious of ‘das Nichts’ day-to-day, and that we owe it to ourselves to escape the clutches of ‘das Gerede’ for the sake of ‘Eigentlichkeit’ – with a little help from the graveyard.

  

Wednesday, May 3, 2017

The Hellstrom Chronicle

The Hellstrom Chronicle

Remarkable footage of insect predation and survival tactics. 

               

Here http://www.youtube.com/profile?user=Bratgoul#g/u 

More Info From: http://en.wikipedia.org/wiki/The_Hellstrom_Chronicle 

The Hellstrom Chronicle is an American film released in 1971 which combines elements of documentary and science fiction to present a gripping depiction of the Darwinian struggle for survival between humans and insects. It was conceived and produced by David L. Wolper, directed by Walon Green and written by David Seltzer, who earned a Writers Guild of America Award nomination for his screenplay.

Several cinematographers photographed this film using stop-motion photography with microscopic and telescopic lenses. The trailer resembled an announcement for a science fiction movie. The film provided the inspiration for Frank Herbert's science fiction novel Hellstrom's Hive.

A fictitious scientist called Dr. Nils Hellstrom (played by Lawrence Pressman) guides viewers throughout the film. He claims, on the basis of scientific-sounding theories, that insects will ultimately win the fight for survival on planet Earth because of their adaptability and ability to reproduce rapidly, and that the human race will lose this fight largely because of excessive individualism. The film combines short clips from horror and science fiction movies with extraordinary camera sequences of butterflies, locusts, wasps, termites, ants, mayflies, other insects rarely seen before on film and insectivorous plants/insects.

IMDB: http://www.imdb.com/title/tt0067197

Intelligence & Inheritance

Intelligence & Inheritance

By Aedon Cassiel

       

Audio Version: To listen in a player, click here. To download the mp3, right-click hereand choose “save target or link as.”

Now that I’ve given a cursory definition and defense of “race,” it’s time to move on to IQ. This essay will address IQ separately, before synthesizing the two subjects in a subsequent follow-up. While I will explain the core foundational concepts in IQ science, I’ll also demonstrate why this is important in race-neutral terms by showing how the issues apply to education – and impact how we ought to think about, and practice, educational policy.

If minds are essentially blank slates which are carved into what they become by their environment, then the only thing limiting our ability as a society to turn anyone into anything at all is the skill of our teachers. Teachers, who influence most of the mind-shaping period of childhood, are the ones who deserve the most praise when people succeed and who deserve the most scorn when people fail.

There’s a saying one often sees on motivational posters for educators: “Teachers plant the seeds of knowledge that last a lifetime.”

But what if people themselves are already more like seeds than soil?

Soil is an empty receptacle that will generally grow whatever you can plant in it. If a gardener chooses to plant oak seeds instead of apricot seeds, then by virtue of that action, he is responsible for the fact that his garden grew oak trees instead of apricots.

On the other hand, the seed depends on certain elements in its environment in order to grow properly, but it already comes with its own built-in “blueprint” for what it is going to become, even when it is still indistinguishable from any other seed. The gardener deserves credit for watering his plants and ensuring the health of his soil, but he is not responsible for the fact that an oak seed becomes an oak tree. Its environment can stunt its capacity to grow, but its nature comes from within.

Are children like soil, passively waiting to grow whatever type of seed the gardeners of education choose to plant in them – or are they more like seeds, unfolding into what they will become according to their own internal blueprints, requiring only that their environment contains the preconditions to allow this process to take place?

If we assume that people are like soil, then we will take the fact that one group excels over another in a given subject as evidence that the first group is getting too much, and the second group is getting too little of our resources and attention. We’ll want to increase our focus on the second group until it achieves comparable outcomes. If people are blank slates, then their unequal outcomes must axiomatically be the result of the fact that we have treated them unequally — and therefore treated them unfairly.

But if children are more like seeds, then this will all be wasted effort. Pouring more water on a crape myrtle, or planting it in better soil, will never make it grow as tall as a redwood. And if you try to make that happen, you’ll waste incredible amounts of time and resources that could have achieved something far more productive if used in another way.

When it comes down to it, you simply have to accept crape myrtle seeds and redwood seeds for what they are. You’ll never grow the world’s tallest tree by planting crape myrtles, but you wouldn’t want to plant redwoods in your front yard. The key is to first accept them for what they are so that you can find places where their inherent traits fit in appropriately.

There is another important upshot of this distinction between seeds and soil. Suppose we had a variety of seeds, and we didn’t know what they were, and we needed to create the tallest row of trees possible. They’ve all been placed in equally bad soil so far, so they’re all withered, and it’s impossible to tell if some would naturally grow to be taller than the others if placed in better soil. In this scenario, what should you do?

As we discovered which seeds responded to being watered and placed in good soil by growing taller than the others, we would want to devote even more of our time and resources to those trees, and even less to those that still seemed to come up short once placed in better soil. We have limited time and resources on hand to produce the outcomes we need to achieve, and we will get far better dividends by investing in the better seeds than to expend them on those that lag behind.

The application to people is obvious: if people are more like seeds than soil, then failing to devote more resources to the most gifted is a far greater sin than failing to do so for those who lag behind. The most gifted are like redwoods: in a proper environment, they’ll grow to become the tallest trees on Earth. By impoverishing their environment, you can stunt their development and make it seem as though the difference between redwoods and crape myrtles isn’t as great as it really is. But the redwood doesn’t owe the fact that it is a redwood to its environment: a crape myrtle planted in the same soil will never grow as tall. If we neglect the most intelligent children in a vain attempt to let slower children catch up, we aren’t just wasting time, we’re stunting the growth of those redwoods while trying in vain to make the crabapples grow equally tall.

In fact, some educational systems do this.

Germany, for example, tracks children into different types of schools based on teachers’ and parents’ assessment of their potential, beginning as early as fifth grade.

So, what has this produced?

An unemployment rate that is half that of the United States, and a world-renowned reputation for high-quality products like the BMW. Students of low-to-average intellectual ability are directed towards apprenticeships rather than universities.

Rather than attempting to turn crabapples into redwoods, the German system aims to plant crabapples in their most appropriate place and tries to make them into the best crabapples they can be. In the end, this serves the best interests of everyone, from the workers themselves to the national economy of Germany as a whole.

Yet, Left-wing critics, including Vernor Muñoz, whose report to the UN on the “right to education” gave Germany low marks, describe the German system as an “anachronism” and as a “refuge for the privileged” which “emphasizes social inequality.”

Sure. Clearly, Germany should become more like the United States, where spending on K-12 education, even once adjusted for inflation, has roughly tripled over the last four decades, and yet scores on reading, math, and science have remained perfectly flat.

While most Americans polled in 2007 expressed the belief that the biggest problem with public schooling is insufficient funding, the last four decades have in fact been a national experiment in rampantly increased educational spending – and the results of that experiment have been clear: as a society, no one, including our children, has benefited from this massive influx of resources into education.

The proponent of the people-as-seeds perspective can easily explain this discrepancy: placing crabapples in better soil won’t turn them into redwoods. But the proponent of the people-as-soil perspective has a serious problem: how could we add this much additional fertilizer into the soil and see literally no increase in our trees’ height? That just doesn’t make sense.

Thankfully, science has reached the stage where it can answer this question once and for all. And the evidence is clear: people are not soil as much as they are seeds. To explain what the science says about this, we’ll have to perform a rundown of a few basic concepts.

First: heritability.

This is the concept that all of the studies we usually perform to try to estimate “how genetic” a behavior is are going to be measuring. Strictly speaking, how heritable something is and “how genetic” it is are not the same thing. The distinction is that heritability measurements do not measure the total influence that an individual’s genes have on that individual’s behavior. As we’ll see in a moment, heritability estimates can both overestimate or underestimate “how genetic” something is in this sense.

What these studies do is take for granted the amount of currently seen variation in behavior and personality between individuals in a given population, and then estimate how much of that variation is the result of differences between those individuals’ genes or environments. Thus, without any change in “how genetic” a behavior or personality trait is, the heritability of that trait can change! So heritability is a relative, and not an absolute, value.

I’ll proceed with examples.

If we study the heritability of height by looking at the United States in 2017, we’re going to find a very high value for that heritability. It is mostly genes that determine who is taller in the United States in 2017. But this is because very few people are being exposed to the environmental influences that can influence how tall people grow to be as adults. For instance, very few people in the United States in 2017 experience the kind of severe caloric deprivation it takes to stunt their physical growth. If half of the United States were to experience an economic crash in 2018, and this kind of severe caloric deprivation appeared again, what would happen when we remeasured the heritability of height in the United States in 2018? The heritability would fall significantly, because an environmental factor would then explain a much larger proportion of the differences in height found between the United States’ two halves – the one where severe caloric deprivation is prevalent and the one where it is not.

But heritability estimates can also underestimate the total degree to which a trait “is genetic” as well. We know, for example, that there is a small minority of people who can spend years smoking cigarettes and still have perfectly healthy lungs. We know that this is due to the protective effect of a few unique genes which studies have now precisely identified.

If we studied the heritability of lung cancer today, smoking would be the most significant predictor of someone developing it, and we would find an extremely low value for heritability. But what if this situation were to change? What if these “good genes” that protect against the damage from smoking were to spread throughout most of the population, and smoking as a habit became more prevalent?

Well, suddenly the heritability of lung cancer in America would become extremely high, because now that almost everyone is exposed to cigarette smoke, it is a less effective way of predicting who will develop lung cancer than looking at who has the protective genes. With almost everyone being exposed to cigarette smoke, knowing someone had been exposed wouldn’t give you very solid grounds for predicting how things will turn out in the future.

In short, heritability is as close as we can get to trying to estimate “how genetic” a trait or behavior is. While it doesn’t tell us how responsible an individual’s genes are for that individual’s traits or behaviors, it can tell us how responsible genes are for the differences found within groups of people in a large population.

How do heritability studies accomplish that?

Traditional heritability studies primarily focus on two techniques. The first technique is to control the environment in order to see how much variation between individuals remains (since what remains is the amount of variation that is due to genetics). The second technique is to control for genes in order to see how much variation remains (since what remains is the amount of variation that is the result of the environment). You can achieve the former by comparing adopted and biological children raised in the same home from young ages. You can achieve the latter by looking at identical twins raised separately. Of course, this is not exhaustive; there are many other techniques you can employ, such as measuring the similarity found between identical and non-identical twins, and comparing this with the proportion of genes shared by them, but for the purposes of this article I’m going to focus on the more straightforward methods.

Without exception, the results of all of these studies show that personality and intellectual ability are very heritable: in other words, when people in the modern world differ in IQ, that difference is owed to genes more than it is to environmental factors. What this means in concrete terms is that adopted children grow up to be more like their biological parents than they are like the siblings they grew up with, or their adoptive parents. Yet at the same time, identical twins grow up to be significantly more like each other than non-twin siblings do. And this happens even if their childhoods never intersect because they grew up in different homes.

Now let’s discuss the heritability of IQ.

By the lowest estimates made by nearly anyone, anywhere, in any respectable academic position, the heritability of IQ is at least around fifty percent. Scientific debate is no longer over whether IQ is heritable. There is literally no respectable scientific theory which supposes that IQ is determined primarily by the environment. The debate is between “environmentalists” and “hereditarians,” but even those “environmentalists” take the position that IQ is somewhere around fifty percent heritable. The “hereditarians” who take a stronger stance simply raise that estimate to around eighty percent.

To get a more tangible idea of what these values mean, let’s plug some overly simplified numbers into a hypothetical scenario.

Suppose that in the population we’re studying, the range in IQ stretches from scores of exactly eighty at the low end to exactly one hundred twenty at the top. If IQ were fifty percent heritable in this population, then people would be born with genes that set their IQ somewhere between ninety and one hundred ten – then the very best or worst environments that any part of this population is ever exposed to would be capable of adding or taking away another ten points to determine a person’s IQ. The total range of IQ in this population is forty points, and genes would be responsible for half of that, which means genes would be responsible for twenty total IQ points. Thus, if we start in the middle at one hundred, genes would first add or take away up to ten total points in either direction, and then the environment would add or take away up to ten more points.

Thus, someone born with the worst genes for IQ seen in this population would start at ninety. They could reach an IQ as high as one hundred with the help of the most beneficial environmental boost possible, and being placed in the most corrosive environment seen anywhere in this population could cause their IQ to fall to as low as eighty. Meanwhile, someone born with the best genes for IQ seen in this population could only reach an IQ of one hundred by being exposed to the worst environment ever seen in this population.

But he will never, under any circumstances, perform worse on IQ tests than the individual with the worst genes for IQ in this population; it would take exposure to the worst environment possible just to make him do equally as poorly as the individual with the worst genes for IQ can do only with the help of the best environment possible.

If you can, try to let it sink in that this is what the “environmentalists” in the modern scientific debate believe to be true regarding the hereditability of IQ. Even in this scenario, as you can see, genes are still extremely significant for explaining the differences between individuals.

On the other hand, if the hereditarians were correct about this population and its IQ were found to be eighty percent heritable, then a person would be born with genes that would place their IQ somewhere between eighty-four and one hundred sixteen. Then the best and worst environments could add or take away at most only four points to produce that individual’s IQ.

The total range in variation between an IQ of eighty and an IQ of one hundred twenty is still forty points. If genes are responsible for eighty percent of that variation, then they are responsible for thirty-two total points. Thus, starting in the middle at one hundred, a person’s genes start them off with up to an extra sixteen points for or against them, and then the environment fills in the remaining twenty percent of variation by adding or taking away up to four points. This might not be “genetic determinism,” but damn if it isn’t close.

Children and Adults

One important point that gets missed in many entry-level discussions of this topic is that the heritability of IQ changes across different age groups. In children, the heritability of IQ is relatively low. In one’s late teens and in both younger and older adults, the heritability of IQ rises substantially. Environmentalist arguments have often tried to draw power from studies that solely looked at the heritability of IQ in children. In one study we’ll look at in the next entry in this series, the environmental influence over the IQ of children adopted into the homes of parents of a different race was large – and the heritability was low.

“Case closed!” the environmentalists wanted to shout – except that when a follow-up was performed ten years later, that environmental influence had almost totally washed out. The IQ of those children’s biological parents was, once again, the most significant predictor of their current IQ – not the IQs of the adoptive parents who had raised them or the siblings they grew up with.

The best way to think about this discrepancy is to imagine that children come with blueprints given to them by their parents which lay out the plan for what their adult IQ is going to be. However, the speed at which those children are exposed to different environmental stimuli will have a significant impact on how fast they put that blueprint together.

Can we infer from the heritability of individual IQ that there is a heritability of IQ between races?

Technically, no. That is, again, because heritability is a relative value. We have to establish that the environment that two individuals are exposed to is the same before we can estimate the amount of variation left over that must be due to genetics. Since the Left-wing argument is that members of different racial groups are exposed to systematically different environments because of their race, it would beg the question of whether or not what is true of the heritability of IQ between two white individuals must also be true for the heritability of IQ between a white individual and a black one. That is why an important part of this debate will always belong to sociology – a topic I’ve taken a reasonable start on addressing in many of my previous articles (“Is the War on Drugs Racist?”, “An Open Letter to Jesse Williams,” and “Employers Hate Blacks, but They Love ‘Ebony’?”).

Obviously, we wouldn’t be able to learn anything interesting by comparing poor black individuals to wealthy white individuals. If all blacks were poor, and all whites were from wealthy homes, then using the methods of heritability studies would be absolutely incapable of giving us any meaningful information about the causes of the differences between black and white IQs. Fortunately, I think most people are aware by now that not all blacks are poor and not all whites come from wealthy homes. But it does take extra work to figure out the cause of the differences between two different groups, even once you know the causes of the differences between the various individuals within those different groups. We’ll take a look in the next article at how far the science is capable of taking us on that question.

Further reading: Steve Sailer, ”The College Paradox: Not Everyone Gains by Higher Education,” VDARE.