In Part I, Mr. Masters demonstrated that it is logically impossible for all people to subscribe to a one-world, “universal morality,” and that those groups that practice it will surely be displaced by those that do not. Mr. Masters now outlines the basis of a morality that would ensure survival.
by Michael Masters
http://www.amren.com, August 1995
(Editor’s Note: Part 1 of this article can be read http://www.wvwnews.net/story.php?id=924.)
The great majority of people, of any age and origin, do not concern themselves with the rise and fall of civilizations. Like fish in water, they are conscious of their environment only when it changes rapidly and threateningly, a rarity in most people’s lifetimes. Yet civilizations do fall, and the warning signs for ours have been present for more than a century. Rudyard Kipling’s line, “East is East, and West is West, and never the twain shall meet,” presaged the message of early twentieth century Americans, Madison Grant and Lothrop Stoddard, whose books, The Passing of the Great Race and The Rising Tide of Color, helped bring about the immigration restrictions of 1924.
The 1924 national origins quota system was dismantled in 1965 during the wave of self-recrimination that accompanied the Civil Rights era. Should Chinese historians of the twenty-second century be writing the final history of Western civilization, no doubt they will cite the 1965 Immigration Act as the blow that broke the back of Western man.Elmer Pendell, in his book, Why Civilizations Self-Destruct, surveyed historians’ theories as to why civilizations fall. They include Oswald Spengler’s analogy to individual aging and death, theories of moral decay, and theories based on ecological deterioration. Concerning the latter, Garrett Hardin notes in The Limits of Altruism: “No civilization has ever recovered after ruining its environment.” [emphasis in original All of these theories have their appeal, yet none is a complete explanation for what is happening to the West.
Pendell’s own hypothesis seems closer to the mark. A civilization arises when natural selection produces a people of above-average intelligence. As the founders conquer natural culling forces, those who would have been removed from the population due to their lesser abilities survive and produce more children than the more intelligent founders. Francis Galton, Charles Darwin’s cousin and author of Hereditary Genius, first noted that ‘men of eminence’ have fewer children than the average. Eventually the intelligence level of the population falls below that needed to sustain civilization.
Pendell suggests another factor in the collapse of civilizations, the gradual adulteration of ethnically homogeneous founding populations through losses in wars and, in ancient times, the taking of slaves. The modern analogue of slavery is immigration. Tenny Frank, in his book History of Rome, wrote, “The original peoples were wasted in wars and scattered in migrations and colonization and their places were filled chiefly with Eastern Slaves.” We cannot speak of the spirit of Rome or the culture of Rome, Frank said, “without defining whether the reference is to the Rome of 200 BC or 200 AD.”
Theodor Mommsen wrote in The History of Rome, “The patrician body … had dwindled away more and more in the course of centuries and in the time of Caesar there were not more than fifteen or sixteen patrician gentes (clans) still in existence.” In 9 A.D. laws were passed requiring each patrician family to have three children. Lead poisoning has been implicated in the failure to reverse the decline of Roman blood, but the reasons do not change the outcome. Even in ancient Rome, slaves did not stay slaves forever, and their gradual suffusion through the population by intermixture would have contributed to Rome’s demise. The same situation, massive infusion of non-Western peoples and a birthrate below replacement level, threatens the West, and for reasons quite unrelated to lead poisoning.
After The Fall
Eric Fischer, writing in The Passing of the European Age, said that a new civilization never arises where an earlier civilization has died. If Pendell’s theory is correct and if the hypothesis of Tenny Frank and others explains the loss of a hereditary capacity for civilization, then Fischer’s observation has a genetic explanation. Civilization cannot arise on the site of an earlier civilization once the hereditary character of the people is permanently altered. This process is happening in the Western world today through immigration, welfare, and liberal policies that promote the submergence of ethnic groups into a global “melting pot.”
Should the West suffer the fate of Rome, there will be no recovery. Whether or not other civilizations arise among other peoples remains to be seen. Present economic success indicates that East Asia may be a future center of civilization. However, modern innovations flow predominantly from the creative wellsprings of the West. Whether innovation could be sustained in the absence of Western peoples remains to be seen. There is evidence that this might not happen; intelligence testing of Asians shows a relatively small standard deviation, suggesting a smaller right tail of the IQ distribution and a smaller percentage of innovative individuals.
Although dire predictions about the future are often ridiculed, it is wise to remember Rome—catastrophes can and do occur, and in a globally linked world, the consequences could be shattering. In The Limits of Altruism, Garrett Hardin cites Harrison Brown, author of The Challenge of Man’s Future, as the first person to recognize the vulnerability of the West’s advanced civilization. Brown focused on the role of metals in modern civilization and on the technology required to obtain metals. Prof. Hardin summarizes the situation:
“Looking only at the copper component of the problem, we should note that preliterate man managed to create the Bronze Age only because of the ready availability of copper ores assaying greater than 20 percent…. Only the most primitive of means are required to process high grade ores. But now we are reduced to extracting our copper from ores that assay less than 1 percent, and soon we will have nothing better than 0.1 percent. It takes a very sophisticated technology to deal with low-grade ores, a technology that only a large population of technologically advanced people can muster.”
Prof. Hardin continues, “Our many technologies form an incredible network of mutual support, mutual dependence. If this network were disrupted … it is doubtful if our kind of technology could ever be rebuilt…. On all counts, it looks as though our civilization, once fallen, will never be replaced by another of comparable quality.”
Prof. Hardin suggests two possible causes for the destruction of modern civilization: nuclear warfare and a population crash brought on by exceeding the Earth’s carrying capacity. However, genetic submergence of the peoples with the innate ability to sustain civilization will do just as well.
The Roots of Western Order
The Map of Freedom, published annually by Freedom House, graphically demonstrates that free forms of government generally track population concentrations of people of European descent, a strong suggestion that freedom has a genetic origin. Although there are exceptions, notably Japan, which lost a nuclear war to the West and had a Western constitution imposed on it, the world of the free is largely the world of the Western European. The partially free include newly emerged Eastern Europeans and a scattering of other nations around the world. Much of Africa and Asia remains in the not free category.
Thomas Jefferson foresaw this. Fearing “importation of foreigners,” he wrote in Notes on Virginia, “They will bring with them the principles of the governments they leave, or if able to throw them off, it will be in exchange for an unbounded licentiousness, passing, as usual, from one extreme to the other…. In proportion to their number, they will infuse into it [the nation their spirit, warp or bias its direction, and render it a heterogeneous, incoherent, distracted mass.”
Because economic inequality between groups inevitably produces envy, stable societies are almost always homogeneous. Multi-ethnic and multicultural societies live on the edge of dissolution. In such cases, the role of government turns to conflict management, as Brent Nelson points out in America Balkanized. “Government as conflict management is an emerging theme of public life in the U.S., a theme which recurrently manifests itself in the concepts of dialogue, mediation, sensitivity, tolerance, and balance. The latter terms are increasingly the shibboleths of American public life. The fiction is maintained that these concepts … will produce a final resolution of intergroup conflicts…. [The reality is something quite other.” Laws against “hate crime” and “hate speech” reflect that other reality.
If today’s ethnic minorities become a majority it will be beyond the power of Western peoples to control, peacefully by means of the ballot, the destiny of the nations that were once their own. There is no guarantee that protections prevalent in Western societies will be preserved in societies that become non-Western. There is no historical reason to believe that governments based on principles of individual liberty will survive the disappearance of Western peoples.
Post-colonial Africa is enlightening. For the most part, the Dark Continent is reverting to its ancestral ways, suitably updated by the infusion of Western weapons, as evidenced by carnage in Somalia and Rwanda. That this disturbs our heightened Western sense of compassion is understandable. But sentimentality should not blind us to the long term implications for our own survival. Nature’s books are being balanced in Africa, and they will be balanced in the West, either by us or by Nature itself. Just as giving food to people who cannot feed themselves simply hastens an inevitable population crash, bringing third world people into the West simply hastens the transformation of the West into an extension of the third world.
The European tradition of ordered, self-governing liberty is probably part of our genetic heritage. Throughout the third world, governments range from anarchy to dictatorship. That too, is surely genetic. Those few non-European countries that appear to be free have generally maintained democracy through intimate contact with the West. If Europeans are marginalized and ultimately absorbed by the third world, the idealism of Western liberalism that permitted the third world invasion will have proved to be a lethal genetic flaw.
Few concepts are more ingrained in Western thought than respect for the “rule of law.” The West has a history of order that predates the eight-hundred-year-old Magna Carta. Roman Law was supreme in the Mediterranean world for nearly a thousand years. Unique among the peoples of the earth, the people of the West recognize, at least in theory, the subordination of government to individual rights. But laws have been instrumental in bringing on the current crisis. Although there is virtually no popular support for immigration in the Western world, it is everywhere proceeding under laws passed by governments elected by the people.
In the end, laws are no better at ensuring liberty than the people who make and enforce them. Sir Roger L’Estrange said, “The greatest of all injustice is that which goes under the name of law.” America’s Founders recognized the existence of a natural order to freedom that supersedes laws made by men. Although the American concept of liberty owed much to British and French political thought, the American act of creation, the Declaration of Independence, provided perhaps the best-known expression of “natural law” ever penned. Writing about securing “unalienable Rights” endowed by “Nature and Nature’s God,” Thomas Jefferson wrote:
“That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed. That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, having the foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness.”
The rights Jefferson identified, “Life, Liberty, and the pursuit of Happiness,” were set forth by George Mason in the Virginia Declaration of Rights, ratified on May 6th, 1776. Mason’s work was the basis for Jefferson’s statement, but the Mason version is superior because it eschews Jefferson’s poetic nonsense about all men being created equal. Mason’s language still stands as a monument of Western political thought:
“[All men are by nature equally free and independent, and have certain inherent rights, of which, when they enter into a state of society, they cannot, by any compact, deprive or divest their posterity; namely, the enjoyment of life and liberty, with the means of acquiring and possessing property, and pursuing and obtaining happiness and safety.”
Mason’s words are preferable to Jefferson’s for two reasons. First, he said that men are “equally free,” not “equal.” The difference is vast. There is ample evidence that Jefferson understood the difference as well as Mason, but much of the dispossession of Europeans in their own homelands can be traced to exploitation of this egalitarian philosophy by later Western liberals.
Second, Mason states directly the central thesis of natural law: People cannot, by any agreement, deprive their posterity of rights. Natural law is therefore the fulcrum on which rests the case that immigration is genocide. The governments of the West have no right to impose present levels of immigration and race mixing on their people. Nor are we morally bound to accept them.
The Ultimate Moral Principle
Mason recognized the role of “safety” as a motive for the creation of law and government. Others have said the same thing. William Blackstone wrote, “self-defense is justly called the primary law of nature…. [It cannot be taken away by the laws of society.” Jefferson wrote, “A strict observance of the written laws is doubtless one of the highest duties of a good citizen, but it is not the highest. The laws of necessity, of self-preservation, of saving our country when in danger, are of higher obligation.”
Their message is simple. Laws alone, independent of their survival utility, are not, and cannot be, the underlying basis of civilization. In the end, whoever makes and enforces the laws has the power to determine who lives and who dies. Survival is the ultimate principle upon which all enduring moral systems must be based. This is the third, and final, cornerstone of any permanent moral order, for any people who “divest” their posterity of the right to existence will vanish, and their flawed moral system will vanish with them.
All systems of law and government must serve the imperative of survival. Speaking on the eve of the War for Southern Independence, and in the aftermath of John Brown’s attempt to incite a slave uprising at Harper’s Ferry, President James Buchanan expressed the fear felt by white Southerners who saw their very existence imperiled: “Self-preservation is the first law of nature, and therefore any state of society in which the sword is all the time suspended over the heads of the people must at last become intolerable.” Where law and survival were in conflict the Founders took their cue from Cicero: “Laws are silent in the midst of arms.”
The West is surrendering the power of life and death into the hands of third world aliens. In a world ruled by the dual “code of amity, code of enmity,” this decision, which was never subjected to systematic scrutiny by an informed electorate, is tantamount to suicide. Sometime in the next century, the sword Western society has suspended over its own head will become intolerable. What our response will be remains to be seen. If there is no response, the long descent into night is sure to follow.
Which Way Western Man?
What would be lost with the passing of Western civilization and its peoples? Two thousand years ago, the Roman historian, Tacitus, wrote in De Germania that the peoples of the Germanic tribes possessed a fondness for personal freedom, an independence of spirit, an unusually high status accorded women and a deep affection for the land. These traits have survived twenty centuries. Without the West, will the spirit of individual liberty persevere? The Map of Freedom suggests not. Despite the tendency of liberals to denigrate the only culture on earth that would tolerate their presence, these virtues uniquely characterize only Europeans and their civilization.
Now, the descendants of those same Germanic tribes, the ancestors of much of the white world, and the creators of the only advanced technological civilization the world has ever known, are on the road to extinction. Do Western moral principles require that its creators commit suicide in order to fulfill those principles? Such a belief is insane. It therefore follows that if the West is to survive it must come to grips, as Jean Raspail foresaw, with the profoundly destructive nature of its moral beliefs.
Any enduring moral order must be based on the following principles: 1) a dual code of morality, which is of evolutionary origin, binds the members of ethnic and racial groups together; 2) universal, self-sacrificing altruism in a world in which racial cohesion is elsewhere the norm is lethal; and 3) the imperative of survival and the primacy of self-preservation supersede all laws made by man.
What then, must we do? Raymond Cattell, in his book A New Morality From Science: Beyondism, called for a reversal of the universalist creed and creation of many social laboratories where evolution can proceed without harm or subjugation of anyone by anyone else. Wilmot Robertson urged this path as the basis of nationhood in The Ethnostate. Richard McCulloch has elevated this principle to a “racial Golden Rule” in The Racial Compact.
The only course that gives cohesive groups a chance to survive is ethnic separation. Without separation, the dual code of morality will ensure a long, chaotic period of strife and bloodshed. Eventually, what racial conflict does not finish, miscegenation, diminished birthrates, and physical and psychological displacement will. Personal liberty and individuality, without which Europeans simply cannot exist, will disappear long before the European genetic heritage is completely submerged. Lest this outcome seem remote and therefore of no concern, let the time scale of Rome’s decline be always kept in mind. Though those reading this may or may not live to see the collapse of the West, the white children being born today may well suffer it.
Jean Raspail also believed that the end was not far off. In the introduction to the 1985 edition of The Camp of the Saints, he wrote, “The Roman empire did not die any differently, though, it’s true, more slowly, whereas this time we can expect a more sudden conflagration…. Christian charity will prove itself powerless. The times will be cruel.”
Louis Veuillot, the 19th century French writer, captured the dilemma facing the West in confronting peoples who do not conform to Western moral principles. “When I am the weaker, I ask you for my freedom, because that is your principle; but when I am the stronger, I take away your freedom, because that is my principle.” The West must recognize this appeal for compassion by “the wretched refuse of [the non-Western world’s teeming shore,” for what it is: a form of beguiling parasitism that can, by definition, only seduce those with Western moral principles.
In The Decline of the West, Oswald Spengler wrote, “One grows or dies. There is no third possibility.” The peoples of the West must come to believe in and act in accordance with the only moral principle Nature recognizes: for those who live in harmony with Nature, survival is moral. For those who do not, the penalty is extinction. Without this understanding, Western Man, progenitor of law, compassion, technology and a spirit of quest that is unparalleled in the history of the human race, will perish at the hands of those who do not possess the same innate spark. For the sake of our children who are yet to be, let us choose life—by whatever means we must—while the choice is still ours. Text end.