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Holo Forgeries and Another Look at the Wannsee Conference

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Episode 27 – Jewish Testimony on “Are Jews a Nation?”

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Race and Anthropology – Part 2

Reading from Madison Grant’s The Passing of the Great Race, Or, The Racial Basis of European History:

xxviii INTRODUCTION TO FOURTH EDITION

“The Passing of the Great Race,” in its original form, was designed by the author to rouse his fellow-Americans to the overwhelming importance of race and to the folly of the “Melting Pot” theory, even at the expense of bitter controversy. This purpose has been accomplished thoroughly, and one of the most far-reaching effects of the doctrines enunciated in this volume and in the discussions that followed its publication was the decision of the Congress of the United States to adopt discriminatory and restrictive measures against the immigration of undesirable races and peoples.

Another of the results has been the publication in America and Europe of a series of books and articles more or less anthropological in character which have sustained or controverted its main theme. The new definition of race and the controlling role played by race in all the manifestations of what we call civilization are now generally accepted even by those whose political position depends upon popular favor.

There exists to-day a widespread and fatuous belief in the power of environment, as well as of education and opportunity to alter heredity, which arises from the dogma of the brotherhood of man, derived in its turn from the loose thinkers of the French Revolution and their American mimics. Such beliefs have done much damage in the past and if allowed to go uncontradicted, may do even more serious damage in the future. Thus the view that the Negro slave was an unfortunate cousin of the white man, deeply tanned by the tropic sun and denied the blessings of Christianity and civilization, played no small part with the sentimentalists of the Civil War period and it has taken us fifty years to learn that speaking English, wearing good clothes and going to school and to church do not transform a Negro into a white man. Nor was a Syrian or Egyptian freedman transformed into a Roman by wearing a toga and applauding his favorite gladiator in the amphitheatre. Americans will have a similar experience with the Polish Jew, whose dwarf stature, peculiar mentality and ruthless concentration on self-interest are being engrafted upon the stock of the nation.

Recent attempts have been made in the interest of inferior races among our immigrants to show that the shape of the skull does change, not merely in a century, but in a single generation. In 1910, the report of the anthropological expert of the Congressional Immigration Commission gravely declared that a round skull Jew on his way across the Atlantic might and did have a round skull child; but a few years later, in response to the subtle elixir of American institutions as exemplified in an East Side tenement, might and did have a child whose skull was appreciably longer; and that a long skull south Italian, breeding freely, would have precisely the same experience in the reverse direction. In other words the Melting Pot was acting instantly under the influence of a changed environment.

What the Melting Pot actually does in practice can be seen in Mexico, where the absorption of the blood of the original Spanish conquerors by the native Indian population has produced the racial mixture which we call Mexican and which is now engaged in demonstrating its incapacity for self-government. The world has seen many such mixtures and the character of a mongrel race is only just beginning to be understood at its true value.

It must be borne in mind that the specializations which characterize the higher races are of relatively recent development, are highly unstable and when mixed with generalized or primitive characters tend to disappear. Whether we like to admit it or not, the result of the mixture of two races, in the long run, gives us a race reverting to the more ancient, generalized and lower type. The cross between a white man and an Indian is an Indian; the cross between a white man and a Negro is a Negro; the cross between a white man and a Hindu is a Hindu; and the cross between any of the three European races and a Jew is a Jew.

In the crossing of the blond and brunet elements of a population, the more deeply rooted and ancient dark traits are prepotent or dominant. This is matter of every-day observation and the working of this law of nature is not influenced or affected by democratic institutions or by religious beliefs. Nature cares not for the individual nor how he may be modified by environment. She is concerned only with the perpetuation of the species or type and heredity alone is the medium through which she acts.

Israel Zangwill popularized the Melting Pot meme:

Zangwill was born in London on January 21, 1864 in a family of Jewish immigrants from Czarist Russia, to Moses Zangwill from what is now Latvia and Ellen Hannah Marks Zangwill from what is now Poland. He dedicated his life to championing the cause of the oppressed. Jewish emancipation, women’s suffrage, assimilationism, territorialism and Zionism were all fertile fields for his pen.

Zangwill married Edith Ayrton, a gentile feminist and author

The use of the metaphorical phrase melting pot to describe American absorption of immigrants was popularised by Zangwill’s play The Melting Pot,[3] a hit in the United States in 1909-10.

“Melting Pot celebrated America’s capacity to absorb and grow from the contributions of its immigrants.”[5] Zangwill, who had already left Zionism, was writing as “a Jew who no longer wanted to be a Jew. His real hope was for a world in which the entire lexicon of racial and religious difference is thrown away.”

After having for a time supported Theodor Herzl and the main Palestine-oriented Zionist movement, Zangwill broke away from the established movement and founded his own organization, called the Jewish Territorialist Organization in 1905. Its aim was to create a Jewish homeland in whatever possible territory in the world could be found (and not necessarily in what today is the state of Israel). Zangwill died in 1926 in Midhurst, West Sussex after trying to create the Jewish state in such diverse places as Canada, Australia, Mesopotamia, Uganda and Cyrenaica [[the eastern half of what's called Libya today]].

Back to Grant’s The Passing of the Great Race:

In dealing with European populations the best method of determining race has been found to lie in a comparison of proportions of the skull, the so-called cephalic index. This is the ratio of maximum width, taken at the widest part of the skull above the ears, to maximum length. Skulls with an index of 75 or less, that is, those with a width that is three-fourths of the length or less, are considered dolichocephalic or long skulls. Skulls of an index of 80 or over are round or brachycephalic skulls. Intermediate indices, between 75 and 80, are considered mesaticephalic. These are cranial indices. To allow for the flesh on living specimens about two per cent is to be added to this index and the result is the cephalic index. In the following pages only long and round skulls are considered and the intermediate forms are assigned to the dolichocephalic group.

This cephalic index, though an extremely important if not the controlling character, is, nevertheless, but a single character and must be checked up with other somatological traits. Normally, a long skull is associated with a long face and a round skull with a round face

The use of this test, the cephalic index, enables us to divide the great bulk of the European populations into three distinct subspecies of man, one northern and one southern, both dolichocephalic or characterized by a long skull and a central subspecies which is brachycephalic or characterized by a round skull.

The first is the Nordic or Baltic subspecies. This race is long skulled, very tall, fair skinned with blond or brown hair and light colored eyes. The Nordics inhabit the countries around the North and Baltic Seas and include not only the great Scandinavian and Teutonic groups, but also other early peoples who first appear in southern Europe and in Asia as representatives of Aryan language and culture.

The second is the dark Mediterranean or Iberian subspecies, occupying the shores of the inland sea and extending along the Atlantic coast until it reaches the Nordic species. It also spreads far east into southern Asia. It is long skulled like the Nordic race but the absolute size of the skull is less. The eyes and hair are very dark or black and the skin more or less swarthy. The stature is distinctly less than that of the Nordic race and the musculature and bony framework weak.

The third is the Alpine subspecies occupying all central and eastern Europe and extending through Asia Minor to the Hindu Kush and the Pamirs. The Armenoids constitute an Alpine subdivision and may possibly represent the ancestral type of this race which remained in the mouutains and high plateaux of Anatolia and western Asia.

The Alpines are round skulled, of medium height and sturdy build both as to skeleton and muscles. The coloration of both hair and eyes was originally very dark and still tends strongly in that direction but many light colored eyes, especially gray, are now common among the Alpine populations of western Europe.

While the inhabitants of Europe betray as a whole their mixed origin, nevertheless, individuals’ of each of the three main subspecies are found in large numbers and in great purity, as well as sparse remnants of still more ancient races represented by small groups or by individuals and even by single characters.

These three main groups have bodily characters which constitute them distinct subspecies. Each group is a large one and includes several well-marked varieties, which differ even more widely in cultural development than in physical divergence so that when the Mediterranean of England is compared with the Hindu, or the Alpine Savoyard with the Rumanian or Turcoman, a wide gulf is found.

In zoology, related species when grouped together constitute subgenera and genera and the term species implies the existence of a certain definite amount of divergence from the most closely related type but race does not require a similar amount of difference. In man, where all groups are more or less fertile when crossed, so many intermediate or mixed types occur that the word species has at the present day too extended a meaning.

Eye color is of very great importance in race determination because all blue, gray or green eyes in the world to-day came originally from the same source, namely, the Nordic race of northern Europe. This light colored eye has appeared nowhere else on earth, is a specialization of this subspecies of man only and consequently is of extreme value in the classification of European races. Dark colored eyes are all but universal among wild mammals and entirely so among the primates, man’s nearest relatives. It may be taken as an absolute certainty that all the original races of man had dark eyes.

One subspecies of man and one alone specialized in light colored eyes.

Blond hair also comes everywhere from the Nordic subspecies and from nowhere else. Whenever we find blondness among the darker races of the earth we may be sure some Nordic wanderer has passed that way.

It must be clearly understood that blondness of hair and of eye is not a final test of Nordic race. The Nordics include all the blonds, and also those of darker hair or eye when possessed of a preponderance of other Nordic characters. In this sense the word “blond” means those lighter shades of hair or eye color in contrast to the very dark or black shades which are termed brunet.

While the three main European races are the subject of this book and while it is not the intention of the author to deal with the other human types, it is desirable in connection with the discussion of this character, hair, to state that the three European subspecies are subdivisions of one of the primary groups or species of the genus Homo which, taken together, we may call the Caucasian for lack of a better name.

The existing classification of man must be radically revised, as the differences between the most divergent human types are far greater than are usually deemed sufficient to constitute separate species and even subgenera in the animal kingdom at large. Outside of the three European subspecies the greater portion of the genus Homo can be roughly divided into the Negroes and Negroids, and the Mongols and Mongoloids.

The environment of the Alpine race seems to have always been the mountainous country of central and eastern Europe, as well as western Asia, but they are now spreading into the plains, notably in Poland and Russia. This type has never flourished in the deserts of Arabia or the Sahara, nor has it succeeded well in maintaining its early colonies in the northwest of Europe within the domain of the Nordic long heads. It is, however, a sturdy and persistent stock and, while much of it may not be overrefined or cultured, undoubtedly possesses great potentialities for future development.

The Alpines in the west of Europe, especially in Switzerland and the districts immediately surrounding, have been so thoroughly Nordicized and so saturated with the culture of the adjoining nations that they stand in sharp contrast to backward Alpines of Slavic speech in the Balkans and east of Europe.

The Mediterranean race, on the other hand, is clearly a southern type with eastern affinities. It is a type that did not endure in the north of Europe under former agricultural conditions nor is it suitable to the farming districts and frontiers of America and Canada. It is adjusted to subtropical and tropical countries better than any other European type and will flourish in our Southern States and around the coasts of the Spanish Main. In France it is well known that members of the Mediterranean race are better adapted for colonization in Algeria than are French Alpines or Nordics. This subspecies of man is notoriously intolerant of extreme cold, owing to its susceptibility to diseases of the lungs and it shrinks from the blasts of the northern winter in which the Nordics revel.

The brunet Mediterranean element in the native American seems to be increasing at the expense of the blond Nordic element generally throughout the Southern States and probably also in the large cities. This type of man, however, is scarce on our frontiers. In the Northwest and in Alaska in the days of the gold rush it was in the mining camps a matter of comment if a man turned up with dark eyes, so universal were blue and gray eyes among the American pioneers.

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Episode 26 – How Jews in the U.S. Conceal Their Strength

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Race and Anthropology – Part 1

Madison Grant

A review of the roots of anthropology, the science of humanity, in the early 20th century.

The two main branches of anthropology – physical/biological/racial anthropology and cultural/social anthropology or ethnology – represent an outgrowth of two more general complementary poles of academic thought. As the Wikipedia page for Franz Boas describes, the:

distinction between science and history has its origins in 19th century German academe, which distinguished between Naturwissenschaften (the sciences) and Geisteswissenschaften (the humanities)

Generally, [[the sciences]] refer to the study of phenomena that are governed by objective natural laws, while [[the humanities]] refer to those phenomena that have meaning only in terms of human perception or experience

This dichotomy in anthropology was then and remains today a divide between objective and subjective points of view. Right from the start anthropology became a battleground, with White/Aryan/Nordic racialists gravitating to the one side, and jewish anti-”racists” advocating the other.

Metapedia’s article on physical/biological/racial anthropology notes the jewish origins of the term “racism”:

The term racists was first coined in print by Leon Trotsky, a communist Jew and mass murderer, in a 1930 piece called the History of the Russian Revolution (translated into English in 1932).[2] He coined the term in a paragraph where he is mocking what he called “Slavophilism”, which Trotsky claims is the “messianism of backwardness”.[3] In the same breath, the paragraph on the so-called racists also speaks of “Teutonic jackasses”,[3] thus from the very beginning the term came from the mouth of a communist Jew in a thoroughly Europhobic context. He continues on in a 1933 piece about German socialism, speaking of racism.[4] The -ism itself was popularised largely due to Magnus Hirschfeld, a co-racialist of Trotsky and Sexual Bolshevist agitator in Berlin, in the 1934 work Racism.[5]

The champion of the Nordic side was Madison Grant:

Madison Grant (November 19, 1865 – May 30, 1937) was an American lawyer, known primarily for his work as a eugenicist and conservationist. As a eugenicist, Grant was responsible for one of the most famous works of racial anthropology, and played an active role in crafting strong immigration restriction and anti-miscegenation polices in the United States. As a conservationist, Grant was credited with the saving of many different species of animals, founding many different environmental and philanthropic organizations, and developing much of the discipline of wildlife management.

Grant was born in New York City, New York, to Gabriel Grant, a well-known physician and American Civil War surgeon, and Caroline Manice. Grant was a lifelong resident of New York City. As a child he attended private schools and traveled Europe and the Middle East with his father. He attended Yale University, graduating early and with honors in 1887. He received a law degree from Columbia Law School, and practiced law after graduation; however, his interests were primarily those of a naturalist. He never married and he had no children.

Grant was a close friend of U.S. presidents Theodore Roosevelt and Herbert Hoover. Among other things he founded the Save-the-Redwoods League, helped found the Bronx Zoo, build the Bronx River Parkway, save the American bison, and create Glacier National Park and Denali National Park.

Grant is most famously the author of the popular book The Passing of the Great Race in 1916, an elaborate work of racial hygiene detailing the “racial history” of Europe. The book had eight printings within twenty years and is considered one of the most influential and vociferous works of scientific racism and eugenics to come out of the United States. Coming out of Grant’s concerns with the changing “stock” of American immigration of the early 20th century (characterized by increased numbers of immigrants from Southern and Eastern Europe, as opposed to Western and Northern Europe), Passing of the Great Race was a “racial” interpretation of contemporary anthropology and history, revolving around the idea of “race” as the basic motor of civilization. He specifically promoted the idea of the “Nordic race” — a loosely-defined biological-cultural grouping rooted in Scandinavia — as the key social group responsible for human development; thus the subtitle of the book was The racial basis of European history.

Grant and his opinions on race were, in their own time, popular and celebrated. The sneer quotes in the text immediately above reflect the poisonous contemporary anti-”racist”/jewish influence over it’s original source, Wikipedia.

I think the most effective antidote to this poison is to read Grant’s own thoughts:

The Nordics are, all over the world, a race of soldiers, sailors, adventurers, and explorers, but above all, of rulers, organizers, and aristocrats in sharp contrast to the essentially peasant character of the Alpines. Chivalry and knighthood, and their still surviving but greatly impaired counterparts, are peculiarly Nordic traits, and feudalism, class distinctions, and race pride among Europeans are traceable for the most part to the north.

As Metapedia notes:

One of his long-time opponents was the Jewish anthropologist Franz Boas. Boas and Grant were involved in a bitter struggle for control over the discipline of anthropology in the United States while they both served (along with others) on the National Research Council Committee on Anthropology after the First World War. Grant represented the “hereditarian” branch of physical anthropology at the time, and was staunchly opposed to and by Boas himself (and the latter’s students), who advocated cultural anthropology. Boas and his students eventually wrested control of the American Anthropological Association from Grant and his supporters and used as a flagship organization for his brand of anthropology. In response Grant founded the Galton Society with American eugenicist and biologist Charles B. Davenport in 1918 as an alternative to Boas.

Excerpts from The Passing of the Great Race, Or, The Racial Basis of European History:

PREFACE

European history has been written in terms of nationality and of language, but never before in terms of race; yet race has played a far larger part than either language or nationality in moulding the destinies of men; race implies heredity and heredity implies all the moral, social and intellectual characteristics and traits which are the springs of politics and government.

Quite independently and unconsciously the author, never before a historian, has turned this historical sketch into the current of a great bio- logical movement, which may be traced back to the teachings of Galton and Weismann, beginning in the last third of the nineteenth century. This movement has compelled us to recognize the superior force and stability of heredity, as being more enduring and potent than environment. This movement is also a reaction from the teachings of Hippolyte Taine among historians and of Herbert Spencer among biologists, because it proves that environment and in the case of man education have an immediate, apparent and temporary influence, while heredity has a deep, subtle and permanent influence on the actions of men.

PREFACE TO SECOND EDITION xiii

War is in the highest sense dysgenic rather than eugenic. It is destructive of the best strains, spiritually, morally and physically. For the world’s future the destruction of wealth is a small matter compared with the destruction of the best human strains, for wealth can be renewed while these strains of the real human aristocracy once lost are lost forever. In the new world that we are working and fighting for, the world of liberty, of justice and of humanity, we shall save democracy only when democracy discovers its own aristocracy as in the days when our Republic was founded.

Henry Fairfield Osborn.

December, 1917.

It will be necessary for the reader to divest his mind of all preconceptions as to race, since modern anthropology, when applied to history, involves an entire change of definition. We must, first of all, realize that race pure and simple, the physical and psychical structure of man, is something entirely distinct from either nationality or language. Furthermore, race lies at the base of all the manifestation of modern society, just as it has done throughout the unrecorded eons of the past and the laws of nature operate with the same relentless and unchanging force in human affairs as in the phenomena of inanimate nature.

The antiquity of existing European populations, viewed in the light thrown upon their origins by the discoveries of the last few decades, enables us to carry back history and prehistory into periods so remote that the classic world is but of yesterday. The living peoples of Europe consist of layer upon layer of diverse racial elements in varying proportions and historians and anthropologists, while studying these populations, have been concerned chiefly with the recent strata and have neglected the more ancient and submerged types.

Aboriginal populations from time immemorial have been again and again swamped under floods of newcomers and have disappeared for a time from historic view. In the course of centuries, however, these primitive elements have slowly reasserted their physical type and have gradually bred out their conquerors, so that the racial history of Europe has been in the past, and is to-day, a story of the repression and resurgence of ancient races.

The author also wishes to acknowledge his obligation to Prof. William Z. Ripley’s “The Races of Europe,” which contains a large array of anthropological measurements, maps and type portraits, providing valuable data for the present distribution of the three primary races of Europe.

The image above is purported to be of Grant at Yale in 1887. The source is Classify Madison Grant, where some commenters mock Grant for not looking Nordic enough.

The podcast will be broadcast and available for download on Tuesday at 9PM ET.

 
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Kevin MacDonald on End of Year Strategies for White Advocacy

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Episode 25 – Jewish Testimony in Favor of Bolshevism

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20 Christmas and Winter Solstice Songs

Published on December 12, 2012 by in Blog

The White Network wishes you and yours a very white Christmas and happy New Year. Between December 12th and the 30th we’ll be running a special program consisting of festive, seasonal music each Wednesday, Friday, and Sunday starting at 9PM ET and streaming until the next scheduled program. Enjoy.

1. Deck the Halls by James Taylor
2. Hark the Herald Angels Sing by Amy Grant
3. Celtic Winter Solstice by Arthur Fiedler & Boston Pops
4. Joy to the World by Anne Murray
5. Jingle Bells by Michael Buble
6. Winter Solstice Song by Lisa Thiel
7. Silent Night by Susan Boyle
8. Carol of the Bells (for 12 cellos) by ThePianoGuys
9. Deck the Halls and Wassail Song by unknown
10. O Come All Ye Faithful by Martina McBride
11. Ring Out Solstice Bells by Jethro Tull
12. O Holy Night by Charlotte Church
13. Twelve Days of Christmas with Ernie Ford
14. Yule Song by Katerina El Haj
15. Silent Night by Michael Buble
16. Hark the Herald Angels Sing by Charlotte Church
17. What Night Is This? By Katerina El Haj
18. Winter Solstice by The Tea Party
19. Deck the Halls by Bing Crosby
20. We Wish You A Merry Christmas by Enya

(Note: There is no audio download for this program – please tune in via the MP3 Stream.)

 
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Race and Genetics – Part 5

An ongoing review of race science, the focus in this installment continuing on Fritz Lenz and characteristic mental traits, including the jewish fondness for Lamarckism and the Nordic fondness for objectivity.

Excerpts taken once again from science historian Robert N. Proctor’s Racial Hygiene: Medicine Under the Nazis:

Most curious of all, perhaps is Lenz’s belief that the tendency toward “Lamarckism” is a genetically selected racial characteristic. The jew, Lenz writes, has a peculiar fondness for Lamarckism, the doctrine of the inheritance of acquired characteristics. Hand in hand with this, “there usually goes a dislike of Darwinism, of the doctine that the origin of species has been affected by the ‘cruel’ process of natural selection, not by way of the ‘peaceful’ inheritance of acquired characteristics.” Lenz’s explanation of the jewish inclination toward Lamarckism is remarkable:

The jewish inclination toward Lamarckism is obviously an expression of the wish that there should be no unbridgeable racial distinctions. For instance, it is extremely characteristic that Kammerer, who was himself both a jew and a Lamarckian, should write that “the denial of the racial importance of acquired characteristics favors race hatred.” I am personally acquainted with jews of high mental attainments who feel themselves to belong to the German people and to German civilization, and to whom, therefore, it is a great tragedy of their lives that they should be looked upon as aliens. If acquired characters could be inherited, then, by living in a Teutonic environment and by adopting a Teutonic culture, the jews could become transformed into genuine Teutons. This enables us to understand why the Lamarckian doctrine should make so strong an appeal to the jews, whose fate it is to exist everywhere among the Gentiles as a sharply differentiated minority. But this, of course, can make no difference to the fact that the Lamarckian doctrine is an illusion … jews do not transform themselves into Germans by writing books on Goethe.

More accurately, jews regard themselves as distinct from all others, and wish that those others do not. The attempt to pathologize opponents, especially in terms of “denial” and “hate” is characteristically jewish. Jews wish only that nobody notice that they do not wish to become Teutons, or anything else, because then they would no longer be jews.

Also from jewish ethnographer Raphael Patai’s The Jewish Mind:

Lenz’s attitude to the “jewish race” was unsympathetic but correct.

Lenz offers an ingenious explanation for the jewish fondness for Lamarckism.

This bit from Proctor, quoted last week, bears repeating:

Many jews, Lenz reports, in the process of adapting to essentially alien surroundings, have tried to imitate the customs and appearances of their hosts in order to blend in and appear less conspicuous. He considers this a typical case of “animal mimicry,” commonly observed “wherever a living creature gains advantages in the struggle for existence by acquiring a resemblance to some other organism.” It is for this reason, he argues, that jews are not just shrewd and alert, not just diligent and persevering, but possess as well an unusual sense of empathy – an ability to put themselves in the place of outhers and to induce others to accept their guidance.

Likewise this bit from Patai’s “The Myth of the Jewish Race”:

The systematic extermination of 6 million jews by Nazi Germany and its satellites was the culmination of the notion that the jews were a race, with distinct inherited physical and mental characteristics, alien to the Gentile population in whose midst they lived, and overtly or secretly inimical to it.

In other words, the notion that jews are distinct from Whites is bad for jews, because it leads to Whites realizing that jews are bad for Whites, which is bad for jews.

More from Proctor on Lenz’s evaluation of Nordic mental characteristics:

Lenz is confident that in most respects the mental powers of Nordic man exceed those of other races. He cites Fischer’s observations that the mentality of the Nordic includes industry, vigorous imagination, intelligence, foresight, organizing ability, artistic capacity, individualism, a willingness to obey orders, one-sidedness, an inclination toward meditation and flights of fancy, dislike for steady and quiet work, and devotion to plan or idea. To this Lenz adds the qualities of self-control, self-respect, respect for life and property, desire to know the unknown, a certain wander instinct, and fondness for the sea. According to Lenz, the Nordic mind strives above all else for clarity; Nordic idealism represents a “healthy realism,” a sense of the actual and the essential. He also maintains that the deficiency of historical and geographical knowledge one finds among the British and the Americans is typically Nordic: the Nordic has less a sense of particular occurences than of law and principle. This in turn he links with the Nordic’s individualism and also his natural tendency toward Protestantism over Catholicism. Selection has aided the Nordic – his cold northern climes have selected for intelligence and mastery of techniques. The same climate that among the the Mongols selected for freedom from wants and capacity to endure has selected in the Nordic a love of order and of cleanliness; a love of sport, of danger, and of war; and a certain need for distance or detachment from other men and things (what Lenz calls Nietzsche’s “pathos of distance”). Hence “objectivity is a Nordic racial trait.”

Such pronouncements may sound strange to the modern ear. Yet Lenz did in fact consider his science of race to be a neutral and objective science – indeed, he often warns against the dangers of “mixing values with science.” For Lenz, human racial variation is simply a fact that science is called on to analyze; the purpose of constructing a racial typology is not to rank the various races in any moral sense:

No race can be regarded as either “higher” or “lower” than another, because all such estimates of value imply the application of some standard of value other than that of race per se.

At several point Lenz takes pains to convince his reader that he is not an anti-semite. He suggests that “contrary to the opinion of the ‘anti-semite’,” the jews have played a constructive role in history: the jew tears down, but generally with the aim of building up.

Here is a fundamental distinction in mentality. In spite of the objective ideals of high-minded Whites, including race scientists like Lenz, the struggle amongst groups extends even into science – with jews ultimately tearing down the science of race specifically because they regard it as bad for jews.

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From the Damascus Affair to the Protocols

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