Article by John Leake.
Excerpt:
EU President Ursula von der Leyen just joined the ranks of former Senator John Kerry and other globalist ghouls in declaring war on free speech by perversely proclaiming that the EU citizenry needs to be “vaccinated against disinformation.”
Interview (podcast) on spiked-online.com with Jon Moynihan. Interviewer is Brendan O’Neill.
Introduction of the written excerpts:
Britain, the nation that birthed the Industrial Revolution, is now a world leader in deindustrialisation. The power stations, oil refineries and steelworks that helped make the UK wealthy are now closing down and moving abroad. High energy prices are crippling industry and hurting households. Yet politicians are doubling down on precisely the policies that have brought us here. Reducing carbon emissions, they say, must be the nation’s priority. Apparently, we need to embrace a Net Zero future, no matter what it costs our economy.
Article by Gary North from 23rd September 2011.
Excerpts:
In 1953, his [Robert Nisbet’s] book, The Quest for Community, was published by Oxford University Press. It received some attention, mostly favorable, but it was hardly a bestseller. He asked these questions: “Why was it that the modern world had turned to totalitarianism in the middle of the 20th century? What had taken place in the societies that gave birth to totalitarianism?” He concluded that it had to do with the breakdown of social order. Those institutions to which men had given allegiance throughout history, such as the family, the church, the guild, the fraternal order, and similar voluntary institutions, had faded in importance in the twentieth century. This left only the isolated individual and the modern nation-state. Men gained a sense of belonging through their participation in mass-movement politics. Totalitarian leaders began to attract individuals who were isolated, even though they were living in large cities. These leaders were able to offer a sense of brotherhood to millions of people who felt alone in the midst of cities. The modern totalitarian state functioned as a substitute for the family, church, and voluntary associations that for millennia had given people a sense of purpose and participation. So, totalitarianism was born out of radical individualism, institutionally speaking, even though as a philosophy, totalitarianism is completely opposed to individualism.
Man is cut off from any source of positive or negative sanctions in response to a transcendent system of morals. So, with the triumph of Darwinism and secularism, faith in transcendental morality has disappeared among the intellectuals. This in turn has undermined their faith in progress. There is no way to define progress unless there is a universal scale of values, meaning good, bad, and worst: the guides for mankind. The god of any society is the source of its laws and the enforcer of these laws. In the Darwinian universe, this means collective mankind. The trouble is, mankind cannot be trusted, precisely because mankind is afflicted with moral perversity.
Then he raises a crucial issue. This is the issue of what he calls religious renewal. “Whatever their future, the signs are present — visible in the currents of fundamentalism, Pentecostalism, even millennialism found in certain sectors of Judaism and Christianity. Even the spread of the occult and the cult of the West could well be one of the signs of a religious renascence, for, as it is well known, the birth of Christianity or rather its genesis as a world religion in Rome during and after the preaching of Paul was surrounded by a myriad of bizarre face and devotions.” There are also other signs. “By every serious reckoning the spell of politics and the political, strong since at least the seventeenth century, is fading. It is not simply a matter of growing disillusionment with government bureaucracy; fundamentally, it is declining faith in politics as a way of mind and life” (p. 356). With politics fading as a religion, there could be a revival of supernatural religion. That, too, was basic to the replacement of Roman empire by Christendom, although Nisbet never said this explicitly.
Article by Catte Black
What struck me last time I read 1984 was how much I had missed in it. It’s much much more than the images of brutal repression we tend to remember.
I was struck by how familiar the Party’s mind control methodology now seems – with the emphasis on invented, irrational narrative and willing suspension of critical faculties.
[Quote from the novel:]
We control matter because we control the mind. Reality is inside the skull. You will learn by degrees, Winston. There is nothing that we could not do. Invisibility, levitation—anything. I could float off this floor like a soap bubble if I wished to. I do not wish to, because the Party does not wish it. You must get rid of those nineteenth-century ideas about the laws of nature. We make the laws of nature.“
Article by Jenny Holland.
From the moment Brits voted for Brexit and Americans put Donald Trump into the White House eight years ago, there has been a lot of talk about just how divided and polarised Western publics are.
Yet while the public is divided, it appears to be a different story for mainstream journalists. In multiple different countries across the West, they tend to hew to the same themes and offer identical analyses. They tend to be globalist in orientation and ‘progressive’ in outlook. This means that even if they are from different national cultures with different political systems and histories, they are often singing from the same hymn sheet – a hymn sheet that is at odds with millions of their compatriots.
[. . .]
Irish journalist and commentator David Quinn sees the selective reporting of Casey’s statement as an example of a broader problem among Irish media. ‘You can’t go off script, even if your fiancée has been brutally murdered’, he tells me. ‘I think some of it is old-fashioned snobbery’, he continues: ‘Journalistic consensus is rigidly enforced on pain of being socially ostracised, with many in the Irish media thinking, “This makes me look good, it makes me look respectable”, like drinking a particular kind of wine.’ And the result? ‘It’s basically propaganda we’re getting.’
Quinn explains the Western media’s shared worldview in terms of writer David Goodhart’s distinction between those who come from ‘Somewhere’ – rooted in a specific place or community, usually socially conservative and less educated – and those who could come from ‘Anywhere’ – urban, ‘progressive’ and university-educated. ‘Journalists are Anywhere people’, Quinn says. ‘They despise people who are attached to their place, culture, traditions and customs.’
Ian O’Doherty, writer for the Irish Independent, concurs. ‘It’s class contempt’, he tells me. ‘It’s very rare that you’ll see any overt editorial interference’, but the pressure to conform is huge. Irish journalists, he says, ‘are all middle class… They all know each other, they all go to the same dinner parties, they all have the same opinions.’
And these ‘same opinions’ cross borders. Those who work for Ireland’s national broadcaster, RTÉ, O’Doherty says, ‘would have much more in common with someone from the New York Times or the BBC than with someone from Crumlin’.
Similarly, Paddy O’Gorman, a retired RTÉ reporter and now a successful independent podcaster, points out that when it comes to what gets covered in Irish media, the ideological slant only goes one way.
Article by Kit Knightly
[Gotta get those pension and welfare liabilities down somehow. PwG]
The Parliament of the United Kingdom is moving forward with a vote on a new bill that will legalise assisted dying for those diagnosed with terminal illness.
The bill, proposed by Labour MP Kim Leadbeater, has yet to be published in full. According to the BBC:
The details have not been finalised but the bill is likely to be similar to a proposal in the House of Lords, which would allow terminally ill adults with six months or fewer to live to get medical help to end their own lives.
This is the culmination of a years-long political, media and entertainment industry wide campaign to normalise euthanasia in the UK’s public mind.
In that time we have been told that assisted dying is good for people, good for the NHS and good for the environment.
The bill is expected to be formally introduced on 16 October, with the first debate to take place later this year, meaning the vote will likely be held in early 2025.
I would be stunned if it doesn’t pass.
Here is my prediction for what happens next…
– For the first year or so it will just be an option, you won’t hear much about it except in articles with headlines like “Assisted dying saved my parent/partner/child from years of pain”.
– After a year or two a report will come out claiming success via some tortured invented statistical measure like “assisted dying boosts patient well being scores in surveyed NHS hospitals”.
– Another will follow claiming waiting lists have improved due to decreased overcrowding in palliative care wards. They might even claim it’s decreased the NHS’s carbon footprint.
– Opinion pieces will appear with titles like “Assisted dying success story shuts down conspiracy theorists”.
– The minimum age to be considered for assisted dying will gradually be lowered. And the list of diseases and conditions for which assisted dying is a “recommended treatment alternative” will expand.
– Eventually non-lethal diseases will be included, then psychological illnesses too. Then physical and mental disabilities.
– Then will come an “emergency” – a fake one, obviously – and the NHS will come out of it shining thanks to resources “freed up” by euthanasia programs.
– Next will come the editorials. “Assisted dying is good for patients and saved the NHS during [fake pandemic], it’s time to make it mandatory”.
– A backbench MP will introduce a bill forcing anyone diagnosed with a fatal illness to be put on an assisted dying list.
– The bill will fail, and most of the press will oppose it, but the government will issue “common sense” compromise regulations where assisted dying is the default, but patients can opt out of if they want.
– It will never actually BE mandatory. But it WILL be harder and harder to get out of. If you choose to opt-in and later try to change your mind, you will be said to be mentally incompetent.
– Patients who don’t want to sign DNRs or opt for end of life care will be branded “selfish” and “irresponsible”. Studies will claim they are a strain on the NHS’s resources.
– Down the line, opting out will incur penalties to your pension payments and mean you are charged for healthcare, making it impossible for many older people to afford to stay alive.
– Then they’ll start panels where patients who are “mentally incompetent” have assisted dying recommended by “mercy tribunals”.
…and the whole time the establishment will claim there is freedom of choice, and no slippery slope at all.
Jordan Peterson interviews Bret Weinstein and Heather Heying.
Stuff about “narratives” starts at about 40 minutes in.
Content:
(0:35) Intro (3:36) Bret and Heather at Peterson Academy (6:19) The social media approach to learning: iterative feedback (12:01) Combating the evolution of corruption (17:37) The benefits of recorded lectures, future goals for in-person conventions (20:27) Cost of entry, managing bad actors, and the hierarchy of curation (26:04) Why Hillsdale College has a 1% dropout rate in the first year (30:36) The difference between censorship and refereeing, leveraging evolution to continuously self-improve (32:58) Elon Musk: adapting solutions faster than those who seek to game the system (34:45) The orthodoxy of the past and predicting the future (36:21) Rescue the Republic – “We’re hoping this will be an event the way Woodstock was a music festival” (40:02) The propositional must be surrounded by the imagistic, the opportunity for discovery (42:14) Propositional intelligence — and what actually makes you wise (45:57) The edge traversed by comedians, the advent of the laugh track (53:03) The radical distortion of music, “music used to be a living entity” (57:35) Putting forth the pillars of our civilization, the exhausted middle (1:00:14) A secular thinker on the spiritual battle we are all engaged in (1:04:11) The necessity of narrative, translating for the secular (1:09:49) The title toward the demonic, using AI to map the pattern of the Logos (1:11:16) Prayer, revelation, and the spirit of the question (1:14:25) Brick-in-the-wall science, hypothesis generation (1:17:59) The relation between openness and divergent associations, hierarchies of mutational repair (1:20:49) A new convergence on a shared perspective, the need of God to answer prayers (1:22:50) Richard Dawkins, winning with your own audience rather than making substantive progress (1:27:41) What the ancients knew about the delusion of being, metaphorical models in science (1:34:40) Dawkins’ one error in “The Selfish Gene”
Link to articles by Murray Rothbard on this subject.
Powerful motivational speech by Jordan Peterson. (14 minutes)
Article by Wanjiru Njoya:
Ludwig von Mises depicts the aim of revolutionary socialism as: “to clear the ground for building up a new civilization by liquidating the old one.” One of the main strategies in liquidating a civilization involves dismantling its legal and philosophical foundations. This role is fulfilled by activists who embark upon “sabotage and revolution” by subverting the meaning of words: “The socialists have engineered a semantic revolution in converting the meaning of terms into their opposite.”
George Orwell famously called this subversive language “Newspeak.” Peter Foster describes Newspeak as “a sort of totalitarian Esperanto that sought gradually to diminish the range of what was thinkable by eliminating, contracting, and manufacturing words.”
Mises explains that dictators express their ideas in Newspeak precisely because, if they did not, nobody would support their schemes:1984 (Signet Classics)George OrwellBest Price: $1.49Buy New $3.58(as of 10:53 UTC – Details)
This reversal of the traditional connotation of all words of the political terminology is not merely a peculiarity of the language of the Russian Communists and their Fascist and Nazi disciples. The social order that in abolishing private property deprives the consumers of their autonomy and independence, and thereby subjects every man to the arbitrary discretion of the central planning board, could not win the support of the masses if they were not to camouflage its main character. The socialists would have never duped the voters if they had openly told them that their ultimate end is to cast them into bondage. (emphasis added)
In the proliferation of Newspeak, the reinterpretation of “human rights” has proved to be one of the most powerful weapons of sabotage and revolution. Activists have seized control of a vast empire of international law, NGOs, and human rights charities with a global network of staff who monitor respect for “human rights.” They wield their significant influence in the human rights industry to undermine human liberty by redefining the meaning of “human rights” to denote the antidiscrimination principle. Under the banner of equality and nondiscrimination, they restrict free speech and other human liberties. In other words, the doctrine of “human rights” now denotes the precise opposite: the destruction of human liberty.
The “human right” to non-discrimination
Human rights no longer mean what many might suppose: the right to life, liberty, and property. The vast corpus of human rights in international law has been categorized by Karel Vašák into three: civil-political, socio-economic, and collective-developmental. These categories are said to encompass negative rights (things the state must not do, such interfering with life, liberty, or property), positive rights (things the state must do, for example, provide citizens with food, shelter, education, healthcare, etc.), and rights of solidarity between citizens such as wealth redistribution through social welfare schemes and equal participation in economic progress through measures such as the minimum wage or equal pay.
Human rights organizations monitor progress against these categories and ensure that the legal system works in favor of socialist goals and against liberty. For example, the United Nations human rights program educates the public on the need to eradicate “hate speech” and interprets “equal protection” of the law, as a fundamental human right, to mean protection from hate speech. The UN says:
Addressing hate speech does not mean limiting or prohibiting freedom of speech. It means keeping hate speech from escalating into more something more dangerous, particularly incitement to discrimination, hostility and violence, which is prohibited under international law.
From that description, it can be seen that the UN takes a concept which is well-established in the criminal law, namely, prohibiting incitement to violence, and links it to notions of incitement to discrimination and incitement to hostility, which have never before been recognized as crimes. They annex discrimination and hostility to the charge of inciting violence because, if they did not, it would be immediately clear to everyone that criminalizing “discrimination” or “hostility” amounts to nothing less than Newspeakian crimethink.
The meaning of human rights
In his article, “There’s no such thing as Human Rights,” the British journalist Peter Hitchens argues that,
Human rights do not exist. They are an invention, made out of pure wind. If you are seriously interested in staying free, you should not rely on these flatulent, vague phrases to help you.
They are in fact a weapon in the hands of those who wish to remove your liberty and transform society, though this is probably an accident. It is only in the past 50 years or so that radical judges have realised these baseless declarations can be used (for example) to abolish national frontiers or give criminals the right to vote.
In that context, Hitchens is referring not to the ancient liberties protected by Magna Carta, but to the Newspeakian rights now enshrined in human rights instruments, such as the UN Declaration of Human Rights and the European Convention on Human Rights. Human rights have been transformed into wooly concepts which merely reflect political and partisan demands.
Murray Rothbard avoids the ambiguity surrounding the meaning of human rights by defining them as property rights. In the Ethics of Liberty, he explains:
…the concept of “rights” only makes sense as property rights. For not only are there no human rights which are not also property rights, but the former rights lose their absoluteness and clarity and become fuzzy and vulnerable when property rights are not used as the standard.
In the first place, there are two senses in which property rights are identical with human rights: one, that property can only accrue to humans, so that their rights to property are rights that belong to human beings; and two, that the person’s right to his own body, his personal liberty, is a property right in his own person as well as a “human right.” But more importantly for our discussion, human rights, when not put in terms of property rights, turn out to be vague and contradictory, causing liberals to weaken those rights on behalf of “public policy” or the “public good.”
Thus, the Rothbardian interpretation of human rights denotes the universal right to self-ownership and private property that vests in all human beings.
Bureaucratic reinterpretation
In practice, the meaning of human rights is subject to interpretation by courts or other law enforcement officials. Therefore, human rights ultimately mean only what they are interpreted to mean by law enforcement, not what they may theoretically, politically, or philosophically. Lowell B. Mason, an attorney and former chair of the Federal Trade Commission explains the significance of bureaucratic interpretation by observing wryly that:
When in private practice I never told clients what the law was; I always told them what the bureaucrats thought the law was… The legality or illegality of what you do often depends not on the words of a statute enacted by your elected representatives, but on the state of the collective liver of a dozen anonymous bureaucrats.
Being well aware of this, the goal of activists is to ensure that “human rights” are interpreted so as to advance their goals. This explains the concerted efforts to depict “hate speech” as a human rights violation. In this way the commitment of states to protecting “human rights” is transformed, through the prism of the antidiscrimination principle, into an edict to prohibit hate speech. The word “hate” is interpreted to mean having the temerity to disagree with socialists, and similarly, the word “equality” is interpreted to mean wealth redistribution to achieve equality of material conditions.
Mason explains how it is possible for bureaucrats, charged with law enforcement, to reinterpret the Constitution to suit whatever they think the law ought to achieve. No matter how carefully a law is drafted, it will always require interpretation, and this is where the bureaucrats strike as they purport to be applying the “evolving” meaning of the Constitution. Mason explains:
“Of course,” he will reassure you, “the Constitution still stands as a bulwark to liberty but it is a growing instrument that adapts itself to the times, and while it has not been repealed or amended, it has necessarily been reinterpreted so that due process (as it was known in the past) no longer unduly encumbers the administration of the law.”
Through Newspeak, the Constitution itself has been reinterpreted, enabling socialists to claim that they support free speech and also support the prohibition of “hate speech.” Mises explains that this subverts the concept of freedom into its very opposite: “Freedom implies the right to choose between assent and dissent. But in Newspeak it means the duty to assent unconditionally and strict interdiction of dissent.” In that sense, the concept of “hate speech” is not compatible with free speech. In denoting any dissent as “hate,” it is the very negation of free speech and freedom of thought. Through Orwellian Newspeak, ordinary words like “liberty,” “justice,” and “equality”—values that most people would support—have been subverted and harnessed to promote socialism.