Public policy eventually turns on who holds the moral high ground. After all, no one wants to be seen as supporting “evil” and anyone who believes he is morally in the wrong is more easily defeated. Clearly, it was capturing the moral high ground that brought about the abolition of slavery and the passage of the 1964 Civil Rights Laws. And there is no doubt that today the anti-racist egalitarians have captured the moral high ground.
“To see what is in front of one’s nose requires a constant struggle,” (George Orwell) may be true of most of us, but egalitarians struggle not to see the 800 pound gorilla in front of them, and even dress him up in a suit, tie, and glasses so others won’t notice him. (See front cover.) The evidence that the races are not genetically equal, especially in intelligence and behavior, is clear to all but the reality-challenged egalitarians, who find it emotionally unacceptable. Any apparent differences must be due to the irrationality of whites, who, consciously or unconsciously, think they see differences where there are none, thereby somehow preventing non-whites from achieving, even when the finish line is moved closer and closer. Whites, probably the least ethnocentric of all the races, judging from the devastation of their internecine wars and the immense costs they have imposed on themselves for the benefit the blacks, are nevertheless pronounced guilty of the newly-concocted sin of racism, i.e., of favoring those of their own kind, behaving as nature insists they must if they are to continue to exist. Would that it were so.
Thus, the weapon of choice for the egalitarians is the morality of sacrifice, a morality that coincides nicely with both Marxism 1 and Christianity, though Egalitarians often display contempt for Christianity. Both embrace the morality of sacrifice – that on the scale of morality, from the depths of the devil to the heights of heaven, one rises or falls according to whether his acts benefit others … or himself. 2 The moral high ground is gained by personal sacrifice, be it of money, resources, mates, territory, children, or life itself. And, obviously, sacrifice is possible in only one direction - from those who have to those who do not have, no matter how honestly or ethically they acquired what they have. The morality of sacrifice is a weapon used by the have-nots to infuse the haves with guilt and induce them to abandon all that they have worked for; one does not have to be a cynic to realize that it is a morality that will be quickly abandoned when the have-nots become the haves.
Evolution offers no support for the morality of sacrifice, because sacrifice is adaptive only if it is likely to increase one’s alleles in future generations, which is not a sacrifice at all, but a necessity if one’s lineage is to avoid extinction. Although that is called “altruism” by biologists, it is in no way a sacrifice because it is a biological gain to the individual, not a loss. It is hardly a coincidence that Caucasians, who have a strong urge to cooperate with and help others, 3 embraced Christianity, a religion that requires them to do exactly that. Thus, they receive moral kudos for doing what their genes urge them to do anyway, but for different reasons. Before modern times, those urges served them well in hunting, fighting off enemies, and creating civilizations. 4 Altruism was strongly adaptive when nearly everyone one dealt with had most of the same alleles but, once the anti-racists mixed the races up, altruism became maladaptive as it lead Caucasians to sacrifice their own genetic interests for the benefit of those who did not share as many of their alleles and did not reciprocate. 5
Today, Caucasian altruism is not directed just towards nearby Caucasians, but towards anyone anywhere, i.e., “promiscuous altruism.” 6 The urge to help people of a different race, 7 sometimes called the “White Man’s Burden” because only whites seem to have it, lowers fitness, sometimes drastically. 8 To much of the world, people who give away their territory and wealth are not “good” people, to be admired and emulated, but “suckers,” to be despised. 9 Worse, to be the recipient of aid is insulting and degrading as it is seen as proof that the recipient is inferior to the giver. The result is that the giver does not receive the love and gratitude that he believes he is entitled to, but hatred. 10 Now the giver is helping his enemies, all the while dumbfounded by their growing hatred for him. Does he stop giving? No, he condemns himself for not giving enough, wallows in his guilt, and further aids in his own demise. Associations of whites with non-whites has made the altruism and cooperation that was formerly adaptive, maladaptive. To avoid becoming a dead end on a 3½ billion year old lineage, the promiscuous altruist must learn to allocate his altruism roughly in accord with relatedness, 11 and refuse to accept any guilt for doing so.
One might suppose that this would be not be difficult to do, but for demonized whites, who accept their status as immoral pariahs, it is not. If you let others convince you of your own immorality, they have already defeated you, without firing a shot. You will no longer defend what was once yours, and will wallow in the neurosis of self-hatred. 12 Far better to take pride in being the epitome of evil than to be tricked into defeat by a few words. Even if it were true that whites are evil to the core (and it is not true), pride in their evilness would serve them far better than shame. A snake that believes it is immoral to bite and swallow an adorable little baby bunny is no longer a snake; indeed, it is no longer, period. A morality that forbids us to be what we are, holds that extinction is our only moral course of action. Whites could easily secure the preservation of their race, as they are the most technologically competent of the races. But, tricked into believing that their survival as a race is immoral, they refuse to do so.
All people, especially men, seek status, as status brings more reproductive success. 13 When a man cannot claim status based on wealth or power, he is left with the poor man’s status – moral superiority. The egalitarian’s claim of moral superiority is the ultimate claim for status as it trumps status based on both wealth and power. Even if he has no other indicia of status, he can claim he has greater moral worth. (To be consistent, an egalitarian must, of course, deny that there is a genetic component to morality, for otherwise his claim of moral superiority would invalidate his claim that everyone is genetically equal.) 14
A claim of moral superiority, however, is not consistent with the multiculturalists’ dictum that “all cultures are equal” because “culture” includes morality and, if one’s own moral stands are superior, then the moral standards of others have to be inferior. Indeed, even many multiculturalists regard some alien cultural practices as immoral. 15 But why let foolish inconsistencies hobble a glorious ideology? 16 Surely, having an emotionally comforting, but inconsistent ideology is preferable to consistency and the cold shower of reality? (Barkow, 1991, p. 201).
David Hume long ago pointed out (A Treatise of Human Nature, 1739) that one cannot obtain a “ought” from an “is,” an observation that is sometimes referred to as “Hume's Guillotine." That is, to objectively prove a statement is true one must begin with facts about man and the world he lives in, then show that those facts lead to the conclusion that the statement must be true. Hume was asserting that no moral statement can be proved to be true by reasoning from facts. Morality is outside of the “is” world of facts and is in an entirely different realm of moral “oughts” and “shoulds,” 17 and there is no way to journey from one realm to the other. 18 Morality is not discovered using our senses, as facts are, but is created or divined by man. 19 Thus, morality cannot be “correct” or “true,” in the sense that facts about reality are.
Nevertheless, a moral statement is commonly accepted as true when it is emphatically asserted to be true by a large number of people. Counting votes does not prove something is true, of course, but we all have a psychological tendency to believe that “60 million Frenchmen can’t be wrong,” even if they neither have nor can have any objective proof that they are correct. The beliefs that racism is immoral and anti-racism is moral long ago passed the “tipping point” and now nearly everyone either accepts them as true or is at least afraid to say that they are not true.
If we take it as an abiding principle that any morality, the acceptance of which will lead to our extinction, is so much in conflict with reality that it cannot be correct, then anti-racism cannot be a correct morality. Man, like his relative, the chimpanzee, is an animal that lived and lives in groups. Behavior, such as murder, rape, theft, and adultery, that endangered the survival of the group could not be tolerated and became “immoral.” 20 But that morality was intra group – within the group. As to inter group behavior – between groups – there was an entirely different morality. We see this “dual morality” today, especially preceding and during a war, when the enemy is demonized and dehumanized, so that the intra group rules of morality need not be applied to them. 21
The existence of a group, any kind of a group, necessitates dual behavior, i.e., people in the group must behave one way towards members of the group and a different way towards outsiders, for otherwise they cannot function as a group; this suggests that at least some behavior that is immoral within a group will be moral between groups. Egalitarianism argues against a dual morality because, if everyone is genetically about the same, everyone should be treated the same. That does not follow, however, because the second phrase has a “should” in it and the first phrase does not, so that argument is decapitated by Hume’s Guillotine. 22
Egalitarianism’s mono-morality is also incompatible with man’s nature as a group animal. To require man to adhere to one-morality-fits-all is an attempt to make man into something he is not, which requires the destruction of what he is. Far better to accept a dual morality, one morality for inside the group and a different morality for outside the group, and try to obtain agreements with other groups on the terms of the out-group morality. 23
In addition to being in conflict with man’s nature as a group animal, a morality based on egalitarianism is irrelevant to biological survival. The object of all life is to successfully reproduce. Whether the parties are equal or unequal, in any sense, or whether their behavior is fair or moral, matters only to the extent that it increases or decreases success in reproducing. And, for groups, unequal, unfair, and amoral dual morality does exactly that. 24
Even in peacetime, no one, not even egalitarians, applies the same morality to everyone. Certainly, everyone, to some extent, follows a “do as I say, not as I do” dual morality, and everyone has a different morality for their children, even their adult children, than they do for strangers. We don’t toss dice to determine to which drowning person we will throw the last life preserver, which is what should be done if our morality were the same for everyone. No, instead, we make a moral judgment about who is more worthy to live, typically women and children. No one actually lives by a one-morality-fits-all rule. And, most of the time, these multiple moralities will, at least approximately, coincide with the answer to the question, “Which choice maximizes my reproductive success?” To act according to that “natural morality” is adaptive and usually instinctive, and to not do so is maladaptive and usually extinctive.
Populations all across the planet apply different moralities to different people, depending upon their genetic relatedness (Simpson, 2003, pp. 798-801). They typically use flattering words for their own people and pejorative words for people outside their group to justify their dual morality, e.g., “goy” for a non-Jew (“animal”), 25 as in “Jewish blood is not the same as the blood of a goy.” (Rabbi Yitzhak Ginzburg of Joseph’s Tomb in Nablus/Shechem, justifying the murder of an Arab girl by Jews). 26 Although Christian egalitarians quote the Bible for support, there are many references one can find to a “different strokes for different folks” morality in the Bible, such as “…our leaders should have entered Lebanon and Beirut without hesitation, and killed every single one of them. Not a memory should have remained.” (Genesis 15: 18–20; Joshua 1: 3–4).
A successful population that has expanded to the carrying capacity of its territory has to move into the territory of contiguous populations. Since resources are limited, when one population expands and eliminates a competing population, it increases its own fitness. If it fails to do so and instead maintains a stable population, it jeopardize its own long term survival when, inevitably, circumstances and the environment change and turn against it. This necessitates a dual morality – an intra-population morality and an inter-population morality.
But inter-population warfare for territory is no longer necessary. The brutality of conquest and colonialization can be replaced by the civility of contract. Conquest, after all, is not free; in addition to military costs, it may leave a legacy of guilt that demoralizes the conquering population, providing its enemies with a weapon, e.g., Mahatma Gandhi in India fighting the British. Contract, on the other hand, improves the lot of both parties. The expanding population obtains additional territory and, in return, the other population receives resources. The U.S. practiced this policy several times in its history, with Thomas Jefferson and the Louisiana Purchase, the purchase of California and the southwest from Mexico, and the purchase of Alaska from Russia.
The only morality that can be followed without moving towards extinction is a morality that directs our behavior towards passing on our alleles, e.g., “Be fruitful and multiply.” (Genesis 1:28). Quite naturally, that is the morality that people follow when they not are subjected to propaganda and coercion to make them choose a different morality. In the long run, an egalitarianism morality is doomed, for it demoralizes and immobilizes those who adhere to it, reducing their genetic fitness, and driving them to extinction. (Though, of course, that would not apply to a deceptive egalitarian who urges others to follow egalitarianism while he himself does not.)
The empathy that we feel for other creatures is a creation of nature, the mirror neurons in our brain. 27 Empathy motivates us to help those who are around us, based on their genetic similarity to us, i.e., how many of our alleles they have. That is why we care deeply about our babies, some for our pet dog or cat, little for the mouse in the house, and not at all for the spider on the glider. Empathy arose long before television and instant worldwide communications, when the only people anyone knew lived in the same geographical vicinity and were closely related. Now a person can feel more empathy for someone on the other side of the planet, who is suffering on television, but who shares few alleles with him, than he can for his own children sitting right beside him. 28
Empathy gives morality an emotional impetus, but nature does not create a morality and nature’s only punishment for ignoring it is the guilt felt for violating a morality that has been accepted. And, although the amount of empathy we feel for others varies approximately with genetic distance, the lines that divide different moral standards are drawn by men, not nature, and men draw them to suit their own purposes. Empathy is nature’s way of controlling man; morality is man’s way. Both are adaptive when they increase our reproductive success and both are maladaptive when they decrease it.
Man created morality to benefit the group – it reduced strife, induced cooperation, and kept the group stable. Morality encouraged individuals within a group to put aside their own genetic interests for the benefit of others in their group. 29 But now other groups have hijacked that morality to use as a weapon against the group that created it. Those who define what is or is not moral can be expected to do so in a way that benefits themselves, and those who do not resist that morality will be at the mercy of the morality-definers. In the War Against Whites, the egalitarians claim the right to define “morality” and collect the spoils from the demonized and demoralized Whites; whites can save themselves only by refusing to accept any morality that requires their extinction.
Table of Contents
1. “From each according to his ability, to each according to his need.” (Karl Marx). That aid by whites to non-whites is morally commendable shows that it is a manisfistation of the morality of sacrifice; it is also an admission that such aid is maladaptive because, if it was not maladaptive, it would not be a sacrifice and therefore would not be morally commendable. Back
2. E.g., the epitome of Christian morality, Christ dying for our sins. Defining morality as incurring a personal loss to benefit others justifies the left’s view of the immorality of profits and capitalism and the Christian view of charity; both see the accumulation of wealth as immoral (“It is easier for a camel to pass through the eye of a needle, than for a rich man to enter the kingdom of God.” Matthew 19:24). Back
3. It has been observed that when Europeans go to war, they claim to be helping the people they attack, e.g., by spreading freedom and democracy or by saving their souls, while other races do not use such justifications. (Epstein, M. “War and the Imperfect Nature of Man,” VDARE.com, Jan. 29, 2008). Even very small children and chimpanzees voluntarily help others. (Warneken, 2007). Back
4. Altruism also gave more reproductive success to individuals who invested less in brawn and more in brain, causing people to become more gracile, cooperative, and intelligent, traits useful in building civilizations. Back
5. The expectation of reciprocity, “reciprocal altruism,” should not be considered to be altruism at all, as it is more of an implied contract; if your bumper sticker says “Practice random acts of kindness,” you expect to be a recipient of some of the kindness you are encouraging. Ditto for practicing a religion to obtain promised rewards in Heaven. (A religion is an attempt to gain the favor of a supernatural being; organized religion is the selling of those favors.) Ironically, altruism may have evolved to make groups more successful in war. (Bowles, 2006). Back
6. Wikipedia is an example of promiscuous altruism since the hundreds of hours editors spend without pay probably lowers their fitness; another good example is the Peace Core. Promiscuous altruism is a perversion of adaptive altruism. Back
7. A charitable organization run by whites that helped only whites would be denounced as “racist” and therefore immoral. Back
8. “Let no good deed go unpunished.” A significant number of whites have been killed helping non-whites. On Mar. 26, 2006, University of Washington medical professor Richard Root was killed, and presumably eaten, by a crocodile in Botswana. Amy Biehl, a 26 year old white Stanford graduate student and Fulbright Scholar, who went to South Africa in 1993 to help Africans overthrow her fellow whites, was stoned and stabbed to death by Africans. http://library.flawlesslogic.com/biehl.htm "I remember very clearly watching the ABC News reports on the trial of the men who had stoned and stabbed Biehl to death as she begged for her life. The courtroom was packed with the relatives and friends of the accused, who had to be admonished by the judge over and over to maintain order during the proceedings. The ABC newsman focused on one dramatic event during that day's testimony. As a witness for the prosecution described in detail Biehl's begging while a knife was being driven into her chest down to the hilt, the black women in the crowd began to laugh and perform a mocking ululating while a few performed mock begging motions. The black men yowled in glee and the entire courtroom broke out into hysterics as the black crowd mocked this white girl's final moments." (Black savagery, white acceptance: the Biehl story). In 2003, an Israeli soldier killed 23-year-old Rachel Corrie with a bulldozer as she tried to prevent the destruction of a Palestinian home. (Wikipedia, “Rachel Corrie”). Back
9. “Generosity and indulgence exhibited by the white man they [the Negroes in Cuba] consider as weakness.” (Count Gorz, in Hunt, 1865, p. 19). Whites are much less emotionally attached to their race than non-whites, and so they reasonably, but incorrectly, assume that non-whites feel the same way. This individualist view leads whites to define morality in terms of abstract rules of justice, while non-whites define it in terms of loyalty to one’s own group. (MacDonald, 2002a). Jews apply the term “useful idiots” to people who benefit Jews to the detriment of their own interests, e.g., support foreign aid for Israel and fight wars against Israel’s enemies, such as Iraq. Unless the genes responsible for altruism are evenly distributed among all the races, and they are not, the morality of sacrifice is doomed to produce a society of productive but exploited altruists and unproductive but exploiting parasites. When the latter eventually destroys the former, the society will no longer be capable of supporting itself and will also disintegrate. Back
10. “Around the year 2040, whites will become a minority in the United States and, believe me, it will be ‘payback time’.” Pro-Immigration Activist, Jorge Sanchez. “The white race is a disease, and the only cure is a bullet.” Hindu nationalist, Ramesh Sharma. (Roodt, D., “France’s National Suicide,” World Net Daily, Dec. 6, 2007). Back
11. People already do this to some extent with their own money, but mostly after they are dead and beyond the reach of moralizing egalitarians. Did you will your estate to complete strangers or mostly to your relatives? But with money that is almost entirely other people’s, i.e., money given out by the government, the living will trade some of their reproductive success for guilt relief. Back
12. See (Horney, K., Neurosis and Human Growth: The Struggle Toward Self-Realization, 1950). Back
13. “Power is the ultimate aphrodisiac.” (Henry Kissinger). Back
14. But sociopaths have no conscious, and lack moral feelings (e.g., guilt, shame, remorse) and sociopathy is about 50% heritable (Stout, 2005, p. 123), so morality must be at least partly genetic. Back
15. E.g., cruelty to animals (horse tripping, dog and cock fighting), female genital mutilation, honor killings, forced marriages, etc. Back
16. “A foolish consistency is the hobgoblin of little minds,” (Ralph Waldo Emerson) draws attention away from the embarrassing consistency that underlies inconsistent positions. (See FN 26). Back
17. A moral “ought” or “should” implies that behavior violates a moral rule, as opposed to “I should (or ought to) go shopping,” which does not. The division of statements into "is's" and "oughts" is a subset of the division of all concepts into concepts that describe reality (e.g., a "point" as a dot on a piece of paper) and concepts that that describe creations in man's imagination (e.g., a "point" as a location in mathematical space that does not extend in any direction). Back
18. The impossibility of an objective morality does not mean that there can be no morality. Each person can still have his own subjective morality – he can feel guilt, shame, or remorse for acts that generate no such emotions in others, e.g., killing a bug, eating lamb. Back
19. Since egalitarians normally believe that (alleged) genetic equality makes racial discrimination immoral, David Hume’s Guillotine collapses the moral high ground claimed by the egalitarians. Back
20. Some of the Ten Commandments, for example, prohibit behavior that disrupts the functioning of the group. Clearly, morality was created to serve group interests – an individual in isolation has no need for morality. Only group animals, such as meerkats, monkeys, and men, have rules about what behavior is permissible between members of the group. Thus, morality arose because it was adaptive and, like any trait, it will continue only so long as it remains adaptive and does not become maladaptive. Back
21. In general, the greater the genetic distance between two groups, the greater will be the difference between in-group and out-group moralities. We step on ants, but mistreating a dog is a crime. Every egalitarian who is not an anarchist accepts a dual morality when it comes to the government because people acting in their “official” capacity as agents of the government are permitted to take actions that would be crimes if done by anyone else, e.g., seize money for taxes. The best strategy for a minority group is to conceal its own unegalitarian dual morality while demanding that the majority practice an egalitarian mono-morality, i.e., treat the members of the out-group the same as members of the in-group. Back
22. Also see (Fuerle, 2003, Chapter 23), where free will forms the basis for arguing that a person consents to being treated the same way he treats others. And, if he treats others according to a dual morality, he consents to that dual morality being applied to himself as well. Back
23. Indeed, this is the aim of the rules of war, such as the Geneva Conventions. It also arises spontaneously when people practice “tit-for-tat,” the most effective game strategy. (Wikipedia, “Tit for Tat”; also see THIS). One might think that the Golden Rule is an expression of a mono-morality, but if one treats people inside his group as he wishes to be treated by them, and treats people outside his group as he wishes to be treated by them, although it is a different treatment, the Golden Rule would be compatible with a dual-morality. Dual moralities are not inherently more conflict-prone than mono-moralities; dual moralities lead to conflicts when groups fail to agree upon and follow complementary dual-moralities. Back
24. Whites lost The Union of South Africa and Rhodesia because they were induced to apply their mono-morality to Africans. The most successful government, all else being the same ("ceteris paribus"), will an ethnic state that is consistent with an ethny's biology and represents its genetic interests. Back
25. The literal translation of “goy” is “nation,” but the Talmud suggests it means “animal.” Dictionaries define “goy” as an offensive term for a non-Jew and the Talmud says, “The non-Jew is consequently an animal in human form, and condemned to serve the Jew day and night." (Midrasch Talpioth, p. 225-L; Horowitz, 1985). The more a population develops its own language, religion, and culture, the more genetically isolated and different it will become; and, since everyone sees himself as “human,” the more his DNA differs from the DNA of others, the less “human” they will seem to him. Back
26. Also, “Any trial based on the assumption that Jews and goyim are equal is a total travesty of justice.” (Rabbi Yitzhak Ginsburg, "An Israeli Mayor Is Under Scrutiny," The New York Times, June 6, 1989, p. 5). The Jews should be commended for openly expressing their dual morality, as most of us do our best to conceal it. However, they have not only a dual morality, but also a "meta" dual morality because they claim a dual morality for themselves while condemning others for also having a dual morality. “It is not as wrong raping a Swedish girl as raping an Arab girl.” (Muslim immigrant in Sweden, quoted in Swank, Jr., J.G., "Official Sweden Says Muslim Rapes, Etc. = OK." CAGE, May, 23, 2006). Those who follow a dual morality are often labeled “hypocrites,” suggesting they hold inconsistent positions, but that is true only of egalitarians; the consistency is that the two moralities both increase their fitness. The Golden Rule is a good example of mono-morality. Back
27. (Masters, 1995). The brain’s mirror neuron network responds differently to people who look like us, suggesting a dual morality may have a genetic basis. (Molnar-Szakacs, 2007). Back
28. Civil rights worker Viola Liuzzo left her husband and five children in Michigan to protest in Alabama, where she was murdered on March 25, 1965. Back
29. “One's 'neighbor praises selflessness because he derives advantage from it.” (Nietzsche). Back