Jewish Self-deception

Carl Schmitt’s “Jews in Jurisprudence” (Part 2)

Carl Schmitt (1888-1985)

Introduction to Part 2:

Part 2 of “Jews in Jurisprudence” continues the glimpse into the mind of an important intellectual during the National Socialist period.  One has to remember that this is a speech to a gathering sponsored by a high government official in a nation with a very well-defined official ideology. It is not a treatise with elaborate and well-supported arguments tempered by qualifications sensitive to differences among Jews. Rather than an attempt to persuade by the weight of logic and argumentation, it reflects a shared understanding in a highly politicized context. Within these limitations, the essay is an important insight into perceptions of Jews among elite German academics during the National Socialist period. Read more

Robert Trivers Continues the Tradition of Moral Critique

There was a time when evolutionary thinking was widely considered to be the key to racial self-defense.  Although it didn’t play a role in the Congressional debates (itself an indication of the rapidly changing intellectual context), evolutionary thinking was prominent among some of the elite intellectual  proponents of immigration restriction in the 1920s. This was the heyday of eugenics—motivated by concern about deterioration of the gene pool because modern civilization had increased the moral and intellectual burdens of life at the same time that natural selection had been relaxed. Lothrop Stoddard’s The Revolt against Civilization: The Menace of the Under-Man exemplifies these trends.

Even by the mid-20s the Boasian onslaught against the idea of race and against Western culture generally had become ensconced in elite universities. It continued that way for the next 50 years, when E. O. Wilson included a chapter on humans in his Sociobiology: A New Synthesis. This set off a storm of outrage by the usual academic suspects (see here), but all of their outrage could not prevent the establishment of evolutionary outposts, especially in psychology and anthropology, and academic societies such as The Human Behavior and Evolution Society.

What is remarkable about these developments is that they have completely failed to challenge the dominance of elite consensus on all things related to immigration and multiculturalism. Evolutionary psychology is a paradigm, loudly proclaiming the idea that evolution did indeed sculpt the mind, but that all humans were alike because we all evolved in the same environment. This takes issues like race differences completely off the table. It also avoids discussing IQ, a measure that is strongly heritable, shows rather large race differences, and is linked to success in life in contemporary societies. IQ is the one measure that is most feared by the anti-White coalition. Read more

Occupy Wall Street: Undertones of Anti-Semitism

In my recent blog “Jews and the Occupy Wall St. Protests” I mentioned that popular Los Angeles-area radio talk host Bill Handel said he wasn’t upset with Wall St. because “my tribe controls Wall St.” Handel is happily continuing his lucrative career without any problems at all. But Patricia McAlister, a Black substitute teacher in the LA school system has been fired for saying that the  “Zionist Jews who run these big banks and the Federal Reserve … need to be run out of this country.”


Granted, McAlister went quite a bit beyond Handel in advocating that Jews be expelled, but I rather doubt that that is the issue. Simply pointing to Jews in the context of the financial meltdown would have been quite enough. Indeed, there has been quite a bit of comment about lone protesters like David Smith, a regular at the New York protest, who has gotten quite a bit of attention for his signs, including “Google: Zionist Jews control Wall St.”

JTA Caption: An Occupy Wall Street protester who says his name is David Smith holding aloft a sign in Zuccotti Park in New York that offers an overtly anti-Jewish message, Oct. 11, 2011. Protest organizers say his type is a fringe element of the movement. (neolibertariannet via YouTube)

The situation is similar to what happened during the first stages of the meltdown in 2008 when the ADL expressed concern about the “dramatic upsurge” in anti-Jewish messages on internet discussion boards devoted to finance and the economy in reaction to the huge bailout of Wall Street. The ADL press release was predictable in its attempt to characterize such outbursts as irrational hatred against Jews: Abe Foxman complains darkly that in times of economic downturns, “The age-old canards [the ADL’s favorite word is ‘canard’] about Jews and money are always just beneath the surface.” Read more

A Dissident Meditation on Jewish Identity: A Review of Gilad Atzmon’s “The Wandering Who?”

Gilad Atzmon, The Wandering Who? A Study of Jewish Identity Politics (Winchester, UK and Washington, DC: Zer0 Books, 2011, 202 pp.)

Gilad Atzmon is one of those rarest of all birds—the sort of person who would be called a “self-hating Jew” by Jewish activists. Except that he doesn’t really hate himself and really doesn’t have much of a Jewish identity at all. He is an honest leftist who happens to be of Jewish origin; or perhaps one should label him a liberal devoted to the values of the Enlightenment,  without the typical Jewish blinders. Although he has a few blinders of his own, he sees quite clearly the incompatibility of Zionism with post-Enlightenment Western civilization.

For Atzmon, Zionism is all about Judaism as racial identity politics, ethnic cleansing, and manipulating Western governments via the Israel Lobby. As a child growing up in Israel, “supremacy was brewed into our souls, we gazed at the world through racist, chauvinistic binoculars. And we felt no shame about it either” (p. 2). He began his journey of embracing the West as a result of immersion in jazz. Eventually, “I somehow already yearned to become a Goy or at least to be surrounded by Goyim” (p. 7).

For Atzmon, the racialism so fundamental to Zionism is an aberration from Judaism the religion. He has no problem with people who “regard themselves as human beings that happen to be of Jewish origin.” The problem arises with “those who put their Jewish-ness over and above all other traits” (p. 16). This sort of Jewish essentialism was central to Zionism from the beginning, often with strong racialist overtones. Quoting Vladimir Jabotinsky, the father of the Israeli right:

A Jew brought up among Germans may assume German customs, German words. He may be wholly imbued with that German fluid but the nucleus of his spiritual structure will always remain Jewish because his blood, his body, his physical racial type are Jewish. Read more

Charles Bloch: Is Being Anti-White Good for the Jews?

It’s refreshing to see Charles Bloch discuss “anti-white Jews in his recent article (“Race Realism: Good for the Jews, Good for America“). He also acknowledges that

it is undeniable that Jews are vastly overrepresented in a number of anti-Western political and intellectual movements, such as liberalizing our immigration policy, suppressing legitimate scientific study of racial differences, and promoting anti-white discrimination. [links in original]

And that’s important because,  given their wealth and influence in the media, politics, and the academic world, at the very least Jews are an imposing component of the anti-White status quo in all of these areas. These anti-White attitudes are entirely mainstream among Jews; they pervade the organized Jewish community. What’s difficult is finding Jews like Bloch who honestly acknowledge what is a taboo subject for Jews. For his trouble he will doubtless be labeled a “self-hating Jew’ or worse by the organized Jewish community. It’s the sort of thing that has resulted in the SPLC labeling me a “virulent anti-Semite.” Read more

“During 1917”: Chapter 14 of Solzhenitsyn’s “200 Years Together”

Chapter 14 of Solzhenitsyn’s 200 Years Together (available here) recounts the events of 1917, a pivotal year in Russia. The main impression conveyed throughout the chapter is the sheer energy of the Jews—what I have elsewhere (pp. 24–26) labeled the psychological intensity of Jewish activism.

1917 in Russia was a year of rapid change, uncertainty and chaos—exactly the situation where even a relatively small but well-organized, energetic and highly motivated force may have a very large impact. As an analogy, consider how relatively easy it would have been to influence the structure of the U.S. government in the unsettled period after the Revolutionary War than it is today.

Jews developed a huge range of organizations of all types. Politically, they ranged from the center to the far left.

From the very first days after the February Revolution, central newspapers published enormous number of announcements about private meetings, assemblies and sessions of various Jewish parties, initially mostly the Bund [a socialist-labor party with a strong Jewish identity], and later of Poale Zion, Zionists, Socialist Zionists, Territorialist Zionists, and the Socialist Jewish Workers’ Party (SJWP). Already by March 7 we read about an oncoming assembly of the All-Russian Jewish Congress.

The various Zionist groups were the most popular among Jews; these groups tended to support socialist candidates in the Russian milieu. As an aside, one can’t help but notice the irony in the fact that Jacob Schiff, who had bankrolled Jewish revolutionary groups in Russia (see here, p. 36), announced that he had decided to join the Zionists “because of fear of Jewish assimilation as a result of Jewish civil equality in Russia. He believes that Palestine could become the center to spread ideals of Jewish culture all over the world.”

Would that he had directed all his financial support to Zionist causes rather than at attempts to topple the Czar. Wasn’t it obvious that Jewish civil equality would make assimilation and intermarriage more likely? Read more

Why Mahler? Norman Lebrecht and the Construction of Jewish Genius

2011 marks the centenary of the death of Gustav Mahler. This follows last year’s one hundred and fiftieth anniversary of the composer’s birth. In addition to an upsurge in performances of Mahler’s works by orchestras around the world, last year also saw the release of a second book about Mahler by the journalist and music critic Norman Lebrecht entitled: Why Mahler? How One Man and Ten Symphonies Changed the World. This book is the latest in a long line of encomiums by Jewish music critics and intellectuals that have transformed Mahler’s image from that of a relatively minor figure in the history of classical music at mid-Twentieth Century, into the cultural icon of today. Lebrecht wants his latest work to ‘address the riddle of why Mahler had risen, from near oblivion, to displace Beethoven as the most popular and influential symphonist of our age.’[1]

Like his previous book about Mahler (Mahler Remembered) the focus here is on alerting us to fact of Mahler’s towering genius, and how this genius was inextricably bound up with his identity as a Jew. Overlaying this, as ever, is the lachrymose vision of Mahler the saintly Jewish victim of gentile injustice. Lebrecht’s new book is another reminder of how Jewish intellectuals have used their privileged status as self-appointed gatekeepers of Western culture to advance their group interests through the way they conceptualize the respective artistic achievements of Jews and Europeans. Read more