White to Red

Guilt is basically a North-West European thing, argues Peter Frost. That would certainly explain the conspicuous abnormality of white ethnomasochism, which has a claim to be the social fact of greatest significance in the world today. There’s a certain type of fanatically universalist moral argument that — even when encountered anonymously on the Internet — indicates (absolutely reliably) that one is dealing with a self-hating pale-face. When someone tells you that some incontestable principle requires self-sacrifice without reservation to the wretched global Other, the obvious melanin deficiency almost sucks holes in the screen. None of this is seriously controversial (although more hard data would, of course, be nice).

Take one additional step, and hypothesize that the Cathedral latches onto white guilt as its sole natural territory. Much then follows. Clearly, whatever ‘globalization’ the Cathedral will ever achieve cannot be analogous to its domestic dominion. It is a plug that only fits the white guilt socket, so that every attempt to propagate it more widely encounters complexities. To a degree, this is initially masked by the fact that a racial revenge narrative sells well, even when its original moral axioms are entirely non-communicative. ‘Post-colonialism’ would therefore be expected to mark the limit of Cathedralist global contagion — a limit that has already been in large measure reached (or even exceeded). Nobody other than whites wants white guilt for themselves. Non-whites will, however, often be delighted that whites have white guilt, especially when this has metastasized to its self-abolitional phase, and this second reaction — under the specific conditions of ‘post-colonial / anti-racist discourse’ — is easily confused with the first.

If the progressivism-guilt plug-socket arrangement doesn’t travel racially, than Cathedralist globalization has to fall back upon far cruder mechanisms of power — of the “Red Foreign Policy” type. The experience of the last decade suggests that, in doing so, it is no longer remotely playing to its own strengths. Democratic evangelism, at home and abroad, are two very different things. Bloody international disorder is strongly predicted as the complement of its domestic New Jerusalem.

Just one more effort citizens, and the white race will have consummated its destiny as the cancer of human history.

December 8, 2013admin 26 Comments »
FILED UNDER :Discriminations

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26 Responses to this entry

  • VXXC Says:

    Chicago Boyz – have discovered the ever lurking shade of Godwin…

    FreddyGreat being the more modern sort of Prussian Autocrat and not Freddy is not the worst evil.

    NO.

    The worst evil is the Cathedral takes us to our destiny.

    Never underestimate the power of the survival instinct.

    Nor the instinct to not be helpless and a slave.

    http://chicagoboyz.net/archives/40509.html

    I’m not going to commit to stop Godwins Shade manifest at any cost, especially slavery or extinction.

    F*ck you. Shoulda took the deal.

    [Reply]

    VXXC Reply:

    The last line of link…

    “Good discussion thread at the Neo-Neocon post.”

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    VXXC Reply:

    Where I posted the following: RUN.

    Fair has nothing to do with it. Or it may have something to do with it. But it has no power to stop it.

    RUN.

    [Reply]

    Posted on December 8th, 2013 at 5:05 pm Reply | Quote
  • Aegis Says:

    A footnote in Spengler’s Decline of the West reads, “And not until women cease to have race enough to have or to want children, until they cease to be history, does it become possible for them to make or copy the history of men.”

    https://archive.org/stream/Decline-Of-The-West-Oswald-Spengler/Decline_Of_The_West#page/n799/mode/2up

    Spengler seems to be of the mind that the influence of certain great cities creates this kind of sentiment in women. He does not name any specific ideologies. Should we then understand white-guilt as an artifact of western intellectual trends or of the seemingly irresistible historical force of Spenglerian Megalopolitan urban centers?

    [Reply]

    admin Reply:

    If the latter, why wouldn’t we find it in Lagos?

    [Reply]

    Posted on December 8th, 2013 at 5:22 pm Reply | Quote
  • nydwracu Says:

    The obvious question is: does the “let the Tutsi establish their empire” line that the War Nerd has taken count as white guilt?

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    Posted on December 8th, 2013 at 6:44 pm Reply | Quote
  • spandrell Says:

    Frantzen (1983) argues that the penitential tradition first developed in Anglo-Saxon England and then was exported to the continent in the 8th century.

    So the English have been screwing with all of us for 1300 years. Don’t you feel guilty about that?

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    VXXC Reply:

    This explains my Irish Catholic GUILT.

    in related news….FDR wasn’t all so much as bad as desperate.

    Monuments Men.

    http://en.wikipedia.org/wiki/Monuments,_Fine_Arts,_and_Archives_program

    To reach for the American Army always in waiting – The Dissenters – and these Dissenters laced with Communists is indeed the Act of a determined man at least.

    To deliberately spare as much of Europe’s Art indicates …dare I say …an interest in Truth and Beauty.

    There’s a lesson there…

    [Reply]

    Posted on December 8th, 2013 at 6:59 pm Reply | Quote
  • graaaaaagh Says:

    The guilt-circuitry of the Occidental brain may be such that, once ethnomasochism has been thoroughly rejected, progressivism no longer fills the socket—and there is perhaps, for our purposes, no more socket to fill.

    Exposure to progressive memes, combined with thedish attachments that reward, or at least do not punish, the rejection of those memes, may be enough for most. There’s a reason colleges still have students attend in person, of course.

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    Posted on December 8th, 2013 at 8:13 pm Reply | Quote
  • Mark Warburton Says:

    What a timely post given I’m going to a Spivak seminar tomorrow, I was recommended Imperial Leather today (not the soap). Apparently it’s about how exploration revolves around white male potency – or something. White men had to get on boats to fill ‘unknown spaces’ – so colonialism happened! I’ll process those links and bring it up in the seminar. Haha.

    [Reply]

    admin Reply:

    My advice on the Spivak event is to continuously mumble, at the edge of inaudibility, as if daydreaming, “Brahmin, Brahmin, Brahmin, Brahmin …”

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    Mark Warburton Reply:

    Ha – I might as well seeing as the text for the seminar is so poorly written and all-over-the-place I’ll have zip to say (‘Harlem’ in An Aesthetic Education In The Era Of Globalisaton). How does this stuff get published?!

    “A month before this, twenty one photographs of the base of the eleventh-century Brihadiswara temple in Thanjavur, taken in 1858 by a captain in the British army, had beckoned. What was that interpellation? I have not come to grips with that one yet, but it launched me for a while on the question of photographs and evidence of identity. Harlem moved onto a big map.” :/

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    Mark Warburton Reply:

    Turns out the Spivak seminar was cancelled. We were on to Bataille and Pineal Eye instead. The senior lecturer read a quote from Thirst of Annihiliation (on aztec sacrifice) and Luciana gave some background/nostalgia regarding the CCRU. Ha. Your phantom still haunts.

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    Posted on December 8th, 2013 at 8:16 pm Reply | Quote
  • fake_username Says:

    I coincidentally discovered Frost’s blog and this post just yesterday. The most troubling revelation isn’t that guilt is constricted to those of Northern European descent, but that the rest of the world seems culturally aligned towards shame in place of guilt. As Frost writes, guilt is internal whereas shame is external and essentially requires one to be “called out” to feel bad about one’s actions. What happens when calling out the antisocial behavior of people exclusively from shame-based cultures is systematically suppressed? Then they can do whatever they want to those guilt-ridden Northern Europeans without having to feel the discomforts of reflection or remorse, and the NEs won’t highlight the absurdities of this scenario because then they’d feel awfully guilty afterwards.

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    admin Reply:

    It seems to explain a lot of what we’re seeing, doesn’t it?

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    Puzzle Pirate Reply:

    “It seems to explain a lot of what we’re seeing, doesn’t it?”

    The phrase “Pathological Altruism” is another term you may want to look up. There’s even an entier academic books by that name.

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    admin Reply:

    Yes, that’s a highly relevant reference. I should have mentioned it. My sense is that the mainstream usage differs in emphasis from the specifically ethnomasochistic one.

    Alrenous Reply:

    Obligatory Moldbug link.

    And what is communism? As a political formula? Perhaps we can define it, with a nice 20th-century social-science jargon edge, as nonempathic altruism. Or for a sharper pejorative edge, callous altruism.

    fotrkd Reply:

    Hey, it’s the guilt-shame distinction again! I still need convincing… for instance, what stops non-called out shame turning to guilt (working on the external/internal distinction)?

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    fake_username Reply:

    My understanding of what Frost has written is that while guilt and shame aren’t necessarily 100 percent mutually exclusive, in a given culture it is one that has evolved clear dominance as the primary mechanism of deterring deleterious behavior. This means that in shame-based cultures that the feeling we associate with guilt is generally only triggered by the act of being called out. The only experience I have of this is in the Chinese context. In China, the concept of “face” is roughly equivalent to that of shame; if one does something that makes himself look bad then he is said to have “lost face” as a result. However, you can only lose face if it is perceptible to another person. Moreover, if you commit an action that is considered acceptable by virtually all your peers then you don’t lost face or feel bad, hence alleged Chinese hyper-conformism, the Cultural Revolution, etc.

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    Posted on December 9th, 2013 at 1:23 am Reply | Quote
  • fotrkd Says:

    Yeah, it’s an interesting distinction (more so than I initially imagined). I think maybe I lack the faculty for one or t’other (I may be part of the few NW European variations mentioned by Macfarlane), which is making it hard to grasp (alternatively I may just be being dense)…

    Where do you (or anyone) think commitment fits into this distinction – if at all? By that I mean anything from the fairly mundane – lend me a cigarette til I buy some? Guilt and shame societies both rely on external codes to govern behaviour… but it’s surely not shame governing my desire to return the cigarette, is it? I’m reminded of Mauss and gift-giving – reciprocity. Is that shame-based or a more positive, pragmatic ‘I must remember to do x’? Does failure in this exchange result in shame or (a less morally-imbued) ‘debt’?

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    admin Reply:

    Gift giving is huge in shame cultures. It’s extraordinary how much Chinese consumerism is driven by complex networks of face-accounted exchange. If you failed to present your potential business partner with a sufficiently-luxurious carton of cigarettes? — I don’t see any real avenue for guilt to creep into that at all.

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    fotrkd Reply:

    And yet guilt creeps into the psyche of a blogger… so what am I missing? 🙂

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    Posted on December 9th, 2013 at 3:13 am Reply | Quote
  • Alrenous Says:

    Hypothesis fits.

    Heh, late Rome let the Outside In…but went for ethnic Outside rather than dark knowledge, and it at least contributed to the empire’s suicide.

    By contrast, Chinese civilization has fallen several times, but since they never choose the method of forgiving the Other for being Other, it has risen again in the same place.

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    Alrenous Reply:

    Unfortunately, guilt instead of shame is all but necessary for science. New facts are always shameful. They contradict the socially-acceptable beliefs by definition. Planck barely believed in quantization himself. I can’t imagine he would have published the idea if it would have shamed him or shamed his peers, unless he would have felt even more guilty for being dishonest.

    To confirm Frost’s evidence for pre-historical guilt, do you think Christ would have been able to shame the Romans into feeling guilty if they weren’t pre-disposed to feeling guilty in the first place?

    Frost is confirming my hypothesis (stated here http://www.xenosystems.net/deeper-darkness/#comment-28452) that the Black Death accelerated certain social changes, rather than caused them.

    It’s nice, because I was simply doing pattern recognition. Clark reveals that the industrial revolution wasn’t a phase change, it only appeared that way to star-struck observers. Similarly, only Petrarch though the 1600s had an enlightenment, it was another case of later, star-struck observers. It seemed likely that the Black Death would make a bump on a graph that these same romantic idiots would blow out of proportion, and lo, it was so.

    [Reply]

    Posted on December 9th, 2013 at 12:11 pm Reply | Quote
  • Peter A. Taylor Says:

    That Frost article is very interesting in conjunction with Jonathan Haidt’s discussion of WEIRD (Western, educated, industrialized, rich and democratic) culture in _The Righteous Mind_. Haidt traces this back to about the 16th century. You don’t need to travel to India to find a culture that’s radically different from that on the University of Pennsylvania campus. Just walk a few blocks to a working-class neighborhood. But Haidt is mainly talking about whether it’s morally permissible to eat the family dog if it’s hit by a car, and to a lesser extent about individualism. How much individualism is the right amount? Too much at the local level and people get alienated, and become prey for demagogues at the national level. Going beyond Haidt, it seems that if there is too little individualism, it becomes impossible to accumulate capital and have economic development.

    [Reply]

    Posted on December 10th, 2013 at 3:06 pm Reply | Quote

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