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05 June 2016

René Binet, Theory of Racism -- 6

Birth of a Racial Consciousness
René Binet

From Théorie du Racisme, 1950, 
Translation by M.M. & Hadding Scott, 2016

But in the end nobody can permanently oppose the laws of his own race, and all the development of the existing societies is only a long struggle of the biologically healthy forces against the anti-natural rules of capitalism. Increasingly violent struggles are joined against the global capitalist structure and against its dominance through undermen. Also, whenever at any point on the globe the healthy elements of a race triumph and oppose the capitalist stranglehold on their country, along with the racial decay that both causes and results from it, turmoil erupts in the entire capitalist world.

The capitalist world then gathers all its strength to break the emerging resistance and arms to crush it. But with each new attempt, the crisis of capitalism is more serious and capitalism's ability to break the resistance is reduced. Capitalism itself, through its economic oppression, through the barbarity of its forms, through its constant promotion of more and more racially inferior strata to power, has driven an increasing number of racially healthy elements into opposition.

These become conscious of the divide between the economic, political, and social representation of capitalism and the aspirations of their own race. The capitalist state thus gradually generates the army that will abolish it.

Less and less does the controlling stratum of the capitalist state interact with the mass of the people. Less and less does it represent the people, which is driven into opposition and into struggle for its own preservation.

Thus the effort [of the people] to improve its economic lot goes hand in hand with the struggle for political independence and for protection of the race.

Whereas the exploitation of peoples through international capitalism is only a consequence of the struggle of races, the fight of peoples for national independence and for the defense of the race leads automatically to the battle for a new social and economic order. This battle is not confined within narrow national boundaries.

Aryan man, whom the tyranny of gold has ostracized from society, undertakes the struggle for possession of the means of production that his race has created, and this struggle is only part of the overall fight that he wages for the survival of his race.

The power of gold has allowed those who possessed it to eliminate from positions of economic management the racially superior men. Through the interplay of political struggles first on the national level first, then on the international level, this process of elimination has in no way slowed. The great "imperialists" totally controlled by them, now acting globally, have proletarianized not only the domestic competitor but entire nations. Thus the rupture between the proletarianized peoples and their puppet governments, which are agents of foreign imperialisms, now becomes total.

There again, international capital in the hands of inferior races creates from the outset its own contradiction and the weapons that will defeat it. When not only social strata but entire nations are proletarianized, the oppositions between rich and poor within each proletarian people gradually diminish. The consciousness of a community of interests develops and the alliance of the nation's capitalists -- less and less numerous -- with the nation's workers, becomes a tangible reality and a vital necessity.

Only the minority of the nation's capitalists who agree to place themselves at the service of international capital can survive for a while -- for exactly as long as it will take for the inferior races to eliminate them. During this time this narrow social stratum will not only become estranged from the race and the nation, but will be its enemy.

The state in this case is not only, as we stated earlier, the organization of domination at the national level by an inferior socio-racial stratum, but also  the instrument at the international level of a group of the same kind having conquered a global power.

The state, the instrument of one race's oppression of other races, has become, additionally, that racial group's  instrument also at the international level.

Initially the controlling clique of the liberal capitalist state was therefore recruited in a single racial stratum, and the men who exercised power were recruited in this stratum. But the assertion that justified its possession of power, that all races are equal, led to a constant promotion of inferior races. The sidelining of all the superior socio-racial strata drives almost the whole of the nation into opposition, and hereafter the new elite of the opposition is recruited in all the strata of the nation that remain healthy, whatever their economic status may be.

The racial elite at this point in historical development is, however, still scattered and disorganized. It is constantly induced to fight on behalf of its enemies. Indeed, it has not entirely taken cognizance of the irreconcilable antagonism of its interests, which are those of the superior race, toward those of the clique of the controllers, who are members of inferior races.

The slender vanguard that becomes fully conscious of this fact thus represents the interests of the race. It thus becomes involved in some battles, often lacking any larger strategy, where it is at first regularly beaten. But all the struggles, even the struggles in service to that vanguard's enemies, induce ever larger masses to converge with that vanguard and to acquire improved consciousness of the historical necessities. The capitalist state thus furnishes to the race that it oppresses the elements of a cognition that serve for its emancipation.

But, when this antagonism of races will come to an end, the social decay will be total. Even the elements that ignored racial solidarity and aligned with the momentarily dominant clique will detach from it and rejoin their own race.

Moreover, the moral conditions of existence that capitalism imposed through and for its controllers are alien to increasingly broad strata of the nation.The idea of ​​the importance of possessing gold is displaced by an ever clearer sense of the essential value of labor and creative activity as the media of expression of a superior race.

The moral values ​​of the inferior socio-racial stratum that controls the capitalist state become ever more incomprehensible and unacceptable to the people, and a new morality consistent with the traditions of the race and its aspirations emerges. New relationships are established among the members of the race on the way to its emancipation. There no longer exists a shared morality between the two groups.

Finally, insofar as the subjugation of the healthiest racial strata can be maintained only through international action by the inferior strata, the battle for the emancipation of the white races is obliged in its turn to become international or at least to organize an international coordination of its activity.

24 May 2016

Semi-Revisionism Demolished

I expose the semi-revisionist position that David Irving has espoused in recent years as baseless rubbish.

More specifically, I demonstrate that David Irving tells absurd falsehoods to maintain the pretense that there were:
(1) limited gassings of Jews in the Auschwitz "bunkers";
(2) mass-murder of Jews in the Aktion Reinhardt camps;
(3) a mass-shooting of innocent Jews near Riga in 1941.

14 May 2016

René Binet, Theory of Racism -- 5

Cover-illustration, La Libre Parole, 28 October 1893

Capitalist Barbarism
René Binet

From Théorie du Racisme, 1950, 
Translation by M.M. & Hadding Scott, 2016

Individualism and the thirst for loot, which is to say the desire for profits obtained without labor, are the only motive forces of capitalist society. The ethical values ​​of capitalism are founded upon the ​instinctive values of the inferior races that created it, who govern it, and who use it as their instrument of domination. Capitalism is therefore obliged to seek throughout the world ever new markets, cheap raw materials, and a more numerous workforce at lower wages. Capitalist society's absolute contempt for human values, a contempt based on its ignorance of inherited values, traditions, and racial hierarchies to which it does not adhere, leads it to destroy the peoples' traditions to the degree that these traditions oppose its stranglehold on the land, the wealth, and the workforce of the conquered land.

Proclaiming once again its basic principles of "equality" that allow it to obtain at a low price an army of obedient workers, capitalism promoted the transplanting of populations and the mixing of races. It thus thought to obtain by mixture an ever more numerous mass of undermen without traditions, without political ties, and thereby without means of defense, who would not question the principles of domination that this society has established contrary to nature.

In the name of civilization, capitalism endeavors to develop everywhere a uniform barbarity, and in the name of equality, it prepares the leveling of all human civilization to the level of undermen.

But in this manner, capitalism induces the healthiest elements of each people in every country to see in it the gravest danger and an irreconcilable enemy. The individuals who have remained faithful to the fundamental traditions of their race not only fight capitalism as an economic and political instrument of world-domination, but discover its racial essence. Capitalism is nothing but the means for inferior races to dominate the world. It prepares the twilight of all human society and all civilization.

Capitalist society was thus able to distort a limited area of the world but, during a short period of time, it could not abolish the regular process of the struggle of races. Defectors from superior races could adopt its modes of being, and a significant portion of each race could be reduced to the state of servitude by the monstrous association of these defectors with the masters of capital. In response, however, the purest part of each people looked up and began to coalesce for its own safety and for the salvation of the race.

Capitalism itself has created the means for its own demise: individualistic and competitive, it develops the anarchy of production that brings increasingly violent crises and unleashes social struggles for bread.

It seizes ever greater hoards of wealth, wherewith it is unable to guarantee full employment, and can neither prevent economic crises nor stop them.

It subjugates ever more peoples that it uproots and causes to dwindle, whose decadence it assures, but in each of them it obliges racial elites to rise up, defending their people and striving to slaughter capitalism, its doctrine, and its causes, ultimately reestablishing a truly human scale of values.

It has created a growing number of mongrels and antisocial or unsocial elements that are less and less manageable and governable in accord with the political processes of liberalism and capitalism. Thus arises an army of undermen who will boost progress in the wrong direction by the ascent to power of an increasingly large number of them.

Finally, the reflexive cosmopolitanism that is the basis of capitalism's organization led to the formation of sprawling states tending toward global domination, which is to say toward the proletarianization of nations and of entire continents, thereby increasing the general opposition to its methods.

In all fields, the forces assemble that will bring justice out of the current chaos that is born from the rise to power of the undermen.

Finally, the races that constitute the capitalist state, unfit for the profession of arms and for all creative activity, are obliged to entrust the laboratories, the weapons, and technical means of war to men who, when they will take cognizance of their present subjugation, will redirect those instruments against the capitalist races.

In summary, labor, instead of being an honor and a social duty, the source of all income, has become  servitude for the majority of the people. It is found that these were the strata most fit for the creative activity that the inversion of economic and social values subjected to the arbitrary power of the undermen who have become masters of production through capital and the appropriation of gold. 

08 May 2016

Stefan Molyneux explains In-Group Preference and Why It Matters

Everything that Molyneux explains here about Muslims is also applicable to Jews. This is why, in the early 20th century, some institutions established quotas limiting Jewish participation: to prevent Jews from taking over. You can read about this, for example, in Henry Ford's collection of essays, The International Jew.

In reality those barriers were insufficient, since Jews ultimately did take over.  Today Jews dominate mass-media and elite universities in the United States, not because they are so much more capable than the others but because of this in-group preference that Molyneux observes in Muslims. 

Does it really matter that Jews do this? You bet. Mass-media are the primary source of power in a society where the government is elected. Using their control of mass-media and consequent control of public opinion, Jews have manufactured consent for several completely unnecessary and disastrous foreign wars, along with racially suicidal domestic policies.

Since the Second World War, which was a great victory for Jewish propaganda, all prudent defensive measures against the encroachment of Jewish power have been abandoned in the Western World (because such measures are said to be Hitlerian). Now the White West is defenseless prey not only to Jews, who were relatively small in number, but to other non-White populations, inexhaustible in number, that Jewish propaganda told us that we must not exclude.

Only people of Northern-European ancestry have such an extreme concern for fairness and individual rights as to ignore totally their own group's interests, or even to work to a great degree against those interests. Why? Because these tendencies were helpful for group-survival in a frozen and inhospitable climate with low population-density and little interaction with foreign peoples.

In today's world these generous tendencies of our race must be checked and kept within healthy limits, not unconditionally encouraged. Masculine authority and the will to say no must become strong again.

06 May 2016

René Binet, Theory of Racism -- 4

The Lie of Equality
René Binet

From Théorie du Racisme, 1950, 
Translation by M.M. & Hadding Scott, 2016

The assertion "all men are equal" offered a justification for this taking power, on the one hand, and for the looting of the world on the other. The possession of capital, then the appropriation therewith of the creation and the discoveries of the men of our race by the men of inferior strata, led to the entry of these undermen[*] into politics. Bringing along moral values appropriate for justifying their new power, they prepared the total decline of the racially superior men.

With what is called the bourgeois revolution, or capitalist society, a new scale of political and ethical values was created ​​that would lead to the establishment of the bourgeois republic, in the place of the hierarchy of the people based on the unequal merits of the men who were members of it. To each stage of the historical process corresponds a specific political development: first races are subjugated by the lord conqueror who makes serfs of them; then associations of freedmen engage in commerce, buying franchises and the right to bear arms; then independent republics of emancipated merchants begin to assess individuals based on wealth and not on race. Such are the different steps in the rise of some, and the decline of the others.

At the same time as the prerogatives of race weaken, the demands of the inferior social-racial strata become more arrogant, until the instant when the balance has been destroyed and wealth makes possible the political imposition of race-mixture, and the social and political decline of yesterday's rulers.

Modern government is nothing more than the representative of those who have been enriched and empowered by looting. All laws issuing from these governments are initiated only as a means of racial struggle, and trample underfoot all values that had been those of earlier states.

The reciprocal duties that primordially united one man to another have been broken: the "baron" is not protecting his "retinue" anymore; his subordinates no longer owe him "services." Capitalism exposed man without defense to arbitrariness and the curse of gold; all human solidarity was negated. Henceforth, only capitalism's  law and possession are affirmed. Man becomes nothing but a number, a book-value subjected to  brutal and unscrupulous exploitation: his honor and his dignity could not be figured into the accounting of cash-flows.

Even family-relationships have ceased to be human connections, becoming no more than subjects for  the calculation of interest. At the same time as society was losing its natural foundation, race, it was abandoning all its human-based connections. A biological order that is contrary to nature, a political order that is contrary to nature: such is capitalist society. Turning its back on nature's relationships and biological equilibrium, this society is designed to supply profit for the few parasites who founded it and live off it. It opens the door to chaotic and sterile competition, to the total anarchy of production, and to political invasion by lower races.

Production ceases to correspond to the real needs of the community so as to represent henceforth only surplus value for the usurpers of the means of production. At the same time as production loses its natural political organization, it also loses its basis within the nation. Capitalism is cosmopolitan in its social and political doctrine because it has severed all ties to the biological foundations of human societies.
*Binet uses the word sous-homme. Obviously this is to represent the German word Untermensch. Prior to the 20th century, the adjective untermenschlich, which meant immoral, was common, but the noun  Untermensch practically did not exist. Nietzsche (who had the habit of inventing words) used it once with a very different meaning from how the National-Socialists later used the word: Nietzsche said that Doestoyevsky's Untermensch  was the same as his Übermensch. The National-Socialist use of the word Untermensch seems to have had nothing to do with Nietzsche, but was inspired by Lothrop Stoddard's 1922 book The Revolt Against Civilization: The Menace of the Under-Man. In this context, the Untermensch is not a "subhuman" but rather a human of bad hereditary character. As Stoddard uses the word it is a catch-all term for human types that, if they become too numerous, bring civilization to ruin. That is what Binet means by sous-homme.

29 April 2016

René Binet, Theory of Racism -- 3

The Tyranny of Gold
René Binet

From Théorie du Racisme, 1950,
Translation by M.M. & Hadding Scott, 2016

In the most recent historical period the appearance of capitalism, as a medium of social differentiation and as the basis for a new social structure, has momentarily distorted the whole development of the traditional struggle of races. Inequality of men -- instead of being based on the unequal physical, intellectual and moral value of persons, on the inequality of their aptitudes, and on the inequality of their race -- has  been based on inequality of wealth. But, from the study of races and their specific tendencies, it emerges that the conception of the world that uses wealth and not personal merit as the criterion for assessing human value is the specific property of a certain ethnic group. Consequently, [this new social structure] can last only as long as the dominance of the race that bases its conception of the world upon [wealth]. This race is not Aryan.

Capitalism, as a means of expressing [that race's] aspirations and as a social structure corresponding to [that race's] conception of the universe, is therefore only an accident in the history of the Aryan world. It is the expression of the temporary dominance over the Aryan world of a foreign ethnic stratum, a dominance that can last only for as long as the Aryan world will tolerate it.

It is nevertheless useful to summarize in a few sentences the mechanism of the transition from the Aryan society of the feudal type to capitalist society, the modern form of the oppression of Aryans, which has been placed in power only because of the Aryans themselves.

During the decline of the Roman empire, ever larger groups of Germans were gaining entry into the Empire. The conquest itself, known as the "great barbarian invasions" was only the coronation and finale of a long established state of affairs. The Germans had occupied the Empire before invading it militarily and seizing power.

In accord with the usual mechanism of racial struggles, the old autochthonous races were relegated to economic and political second-class status in a mostly Germanic society.

If [the German conquerors] participated in Latin culture to the extent that it was valid for them, they imposed the social structure of the Nordic peoples. In particular, they affirmed, first, the contempt that one finds among all peoples of the north from the earliest periods of their civilization: contempt for gold and for the power that it could confer. Refusing to become merchants of silver, which they considered degrading, they left it to the members of foreign races in Europe regarded as less noble. Socially they left the management of fortunes and dealing in gold to lower races -- Jews and others -- just as at the present time one entrusts to an accountant the custody of a coffer or till.

On the other hand they devoted themselves traditionally to all creative efforts. The discoveries and conquests of lands, as well as great inventions, are uniquely their work.

In the epoch corresponding historically to the Renaissance in the European West, they simultaneously discovered new lands and new means of production.

The discoveries of lands caused enormous fortunes to flow into the coffers of the dealers in gold.

The scientific and technical inventions immediately conferred a new importance onto the fortunes that they had conquered. It is at this moment and only at this moment that the development of the means of production began to depend entirely on hoards of wealth, and not on labor alone as in preceding ages.

The products of human labor, instead of remaining individual values​​, became social values. Industrialization, to the degree that it was obliged to make an appeal to the gold-dealers in order to develop, passed into their control and escaped that of its creators.

Gold no longer served to meet individual needs but likewise became a social value, to the degree necessary for acquiring the means of production and raw materials.

The situation was as follows: Aryan man conquered fortunes that he entrusted to be managed by the men of lower races who were relegated to this servile vocation. Then he invents new means of production. He makes an appeal to utilize and to build on the fortunes that he has conquered. The dishonest treasurers and rebellious servants who keep those fortunes exert demands before returning them to their rightful owners.

They first demand economic rights, then political rights. The "bank" imposes its conditions on the Aryan men who allowed it to be born in the preceding epoch.

The bank even begins to deny the facts (1) of the Aryan origin of capital, (2) of the social rather than personal value of this capital, and (3) of the exclusive right of the Aryan to control and to own capital.

In that era, as in the preceding period, and as in all epochs of history, we witness the gradual ascent of an ethnic stratum that first seizes the economic wealth and the means of production and then attains political power:

At the time of the Roman Empire's decline, the Germans had little by little taken possession of the means of production, land, and the means to keep it, weapons. Finally they had seized political power.

At the time of the advent of technical progress, a different racial stratum, of inferior race, little by little seizes the means of production through the agency of the bank. It then arrives at political power and general dominance.

But, there are fundamental contradictions : (1) it possesses the wealth without the genuine entitlement that comes from superior merit, and (2) it has no control over the means to keep it: weapons remain in the hands of the only men of merit and courage, Aryan men.

Capitalism is thus a mere historical accident and a growing-pain of Aryan society. This [system] will last only as long as the Aryans will accept it.

In any case a state of affairs was created at the moment of transition from feudal society to capitalist society:

The first inventions, the construction of the first machines, then the possession of these new means of production, became the privilege, not of those who were the most capable of creating them and who in fact did create them, but of those enabled by gold to acquire ownership.

The means of production escaped their true owners. The master became not the one who ranked race before all, but the one that gold made master over the labor of others. Selection was inverted. Lacking control of the gold that had been originally only a convenient medium of exchange, the man of good race lost his independence in relation to the serf and the usurer of the ghetto.

In certain cases, and especially in the new countries, men of good race undoubtedly were able to achieve prominence, but they could do it thanks only to the gold that they had acquired, and not to the superiority of their abilities. They had to accept the rules of a game of which they were not the masters, and to respect standards imposed by the inferior races that possessed wealth.

Thus, with the advent of capitalism, the divisions of class appeared in new forms, not as an effect only of the inequality of races, but as a consequence of the inequality of fortunes. Possession resulted not from more or less profuse creativity, but from more or less aptitude for stealing the fortunes or the labor of others.

The promotion of the inferior social-racial strata, their accession to power, simultaneously compelled society to change its conception of the world and its political structure. On the way to usurping power, the inferior races were obliged to seek and to find a principle that could justify this usurpation.

23 April 2016

René Binet, Theory of Racism -- 2

Aryans and Aliens
René Binet

From Théorie du Racisme, 1950, 
Translation by M.M. & Hadding Scott, 2016

The history of the development of all living beings, from the beginning to our own time, is the history of the struggles of each species against the others for self-preservation and survival.

The history of living beings from the beginning shows that the least talented and least adapted species always perished before the others, whose prey it became. The development of the hominid races is no different. Their history is that of the struggles of races: clan against clan, horde against horde, and tribe against tribe. To guarantee his sustenance and his very life, to conquer or to keep his hunting ground, his water-source, or fertile fields, clans were destroyed. The victorious tribes exterminated vanquished tribes. Peoples completely disappeared from the face of the Earth. Always the group that possessed the best weapon, the best tools, and the best social organization triumphed over the other groups. The possessing of those things was based entirely on the ability of the men in this group to create them.

Thus, the greater ability of its members to create tools and weapons, to envision a social and military organization that would guarantee their physical and moral qualities, ultimately allowed only them to win. It is this ability to create tools and weapons and to use them that allowed the superior races, even when greatly outnumbered in the world, to ensure victory over the inferior races and the forward march of progress.

A mellowing of customs, a humanization of the struggle of races, introduced clemency towards the vanquished, and caused social differentiation to appear for the first time. The vanquished, instead of perishing became a slave. The victor was his master. The relationship of master and slave, of patrician and plebeian, of lord and serf, introduced the social concept of superior and subordinate.

This division between classes is therefore the result of a prior difference in race. The division between classes and castes, the hierarchy of peoples and nations, and within states the hierarchy of men, is only the tangible result, the external manifestation of the dominance of superior races over the inferior races, of the conquest of less gifted races by races more gifted.

If the development of society and the world thus follows precise rules that are those of the struggle of races, and if states are only the means for some races to dominate others, it becomes evident that world history can be studied with as much precision as any other science that is called exact.

The process of human development follows the rules of the struggle of races and is determined by them. It therefore becomes possible for him who studies them to foresee the essential directions of later historical development and to adapt his political attitude to historical inevitabilities.

In the beginning, however, we have seen that it is not wealth, but race that determines social rank. More or less great wealth is only the result of this prior differentiation. Bourgeois society is thus seen to emerge from  feudal society at the moment when the superior strata, enfeebled by wars, diminished by racial mixtures -- in a word, degenerate -- abandoned the privileges to which the quality of their race entitled them.

If, historically, the democratic revolution of the bourgeoisie ratifies the decline of a racial elite, it still has not eliminated the antagonism of races, despite its pretense of so doing, but could only accelerate racial conflicts by hastening the general degeneration of the society that it created.

Thus, as a result of this general and visible degeneration, the most healthy and the most racially conscious elements arrive in our epoch to find themselves in a defensive mode.

Our society finds itself divided henceforth into two hostile camps, those who take cognizance of the eminent dignity of race, and those who, as they proclaim the equality of all races, thereby implicitly accept the resignation, the decline, and the disappearance of their own race.

Between those who want to restore the purity of their blood and its privileges, and those who renounce it and make themselves into the defenders and followers of inferior races, an irreconcilable conflict is opened. It will end only with the final victory of those who will protect the purity of their blood and, thereby, the value of their culture. Henceforth, the boundary between the two camps has been drawn, and the conflict can tolerate neither respite nor mitigation.