Sub-National & Trans-National Identity as a Response to the Loss of Nation-Statehood

By Titus Quintius

Ex: http://www.counter-currents.com

For the most part, Western nations are over. There will only be the diaspora, or there will be nothing at all. We are faced with the choice of being absorbed into a materialistic, multicultural mess, or becoming who we are, that is to say, exiles of a defunct world.

The Fifth Political Theory (5PT ^[2]) believes we should work towards becoming a diasporic tribe rather than focusing on state-level nationalism(s). In other words, we can only “save” European and Eurocolonial peoples who want to be saved by bringing them into a networked tribal community, not converting the de-nationalized masses to an increasingly occult worldview of ethnocentrism, race realism, gender norms, nativism, reactionary politics, etc. I say this not as an evil racist or fascist, but as someone who cares about the continuity of my people, who cannot exist if they are transformed from their roots into something completely foreign. While a certain amount of change and flexibility is endurable, and even in some cases desirable, total replacement is not. And because the national subdivisions of Western civilization are moribund and unable to assert their own existence, we must return to the primordial levels of human social organization if we are to keep the totality of our heritage alive while innovating for an interconnected future.

5PT means fully embracing de-nationalization ^[3] and working the terms of that situation to our advantage within the post-modern, globalized world. As always, we cannot reverse the flows but only ride them out. Western peoples are going to become a diaspora, even in the West itself. Our response must be to engineer a tribe to face the problem of anomic, atomized life in our society and the failure of political nationalist movements to preserve European and Eurocolonial heritage against the decline in all its forms. We achieve this not by standing athwart history yelling stop, but by grasping the flow of history and letting it pull us as we adjust to the changes of post-modernity.

Put less esoterically, the breakdown of national borders and of national sentiment among Western peoples is not the end of Western peoples but of the nation-state as the organizational unit where our affinities stop. This collapse, rather than leading to seamless superstate blocs as predicted, has created immense identity-driven angst and convulsion as every matter of local folk resists the sprawling explosion of the soulless, materially-driven cosmopolis. These identitarian outbursts are telling us something about the fringes of Western political life. People who care about more than material growth or achieving progressive utopia are speaking up louder than ever. Yet, they often do so out of a passionate bond to dilapidated, outdated, and doomed forms of modern social organization—most problematically they do so as a minority. The ethnos squirms but the demos, which has voted for de-nationalization, retains a firm grip around its neck.

The demos are ultimately following the lead of the cosmopolis. Its paradigms demand that all “citizens of the world” are eligible to live there, whether there is work or not, whether they are assimilable or not. What matters is the ability to be an economic cog, not national integrity. So if anyone can politically belong to any “nation” and claim it as their identity simply by moving there and demanding accommodation, what is to stop the people who resist their grand remplacement ^[4]from being bound into one identity, which like the one opposing it crosses all borders and subverts all national sentiments? Just as we see a current of decline, we must also look for that counter-current.

Communication technologies and our ability to correspond with one another in real-time—about the social, political, cultural, economic, moral, and spiritual challenges we face as members of the European and Eurocolonial family—draw us closer together than ever before. This happens without regard for borders and makes the decline of the nation-state all the more salient. We become less American or Norwegian or German, and more composite, more Western. Our tribe is already being created from this diaspora of of like-minded Westerners, out of our pre-existing similarities and affinities which technology has seen fit to amplify, even as our nations are being dissolved.

In the long-term, 5PT seeks to make this identity formation more geographically concentrated and clustered, while maintaining its sense of global connectivity and fraternity. We want to reach a point where we can talk concretely about the size, dispersion, and economic niche of the Western diaspora in any given country. The diaspora model thus posits the adoption of sub-national and trans-national identity as a response to the death of national identity and as an extension of the identity formation processes granted to us by post-modern technology.

By sub-national we mean that the Western diaspora will exist in any state where we intentionally form generational communities and tribal networks. Thus there will be a Western diaspora in countries in North America, Europe, and British Oceania, and perhaps further in Latin America and South Africa. There will be American Westerners, French Westerners, Australian Westerners, and so forth. These will have their own local concerns and idiosyncrasies and practices, as they must. At the same time, they will not become those local traits. The Western diaspora of France is not synonymous with “French people.” French people vote for their extinction while the Western diaspora will elect to perpetuate itself.

By trans-national we mean that the Western diaspora will not be walled off into geopolitical cells. Our congregations will be in communion with one another, and our tribal networks will be borderless. Our concerns will be mutual. Since we are all living in foreign countries so to speak, we will naturally have more affinity for one another as members of the same tribe than we do with our out-group neighbors. To be trans-national is to belong to a community not limited by territory. So the Western diaspora will exist in multiple countries, but not be of those countries. I am a Westerner if I am in Chile or in Britain, though I may have come from the Western congregation in Chile to the one in Britain. Our shared culture and values will be deeper than that we have with other peoples living in Chile or Britain.

Members of a foreign minority form their own distinct people regardless of where they dwell, so long as their ties to their own kind remain stronger than their ties to those who are foreign to them. That is the power of the diasporic model, that congregations of Westerners can exist anywhere enough former European or Eurocolonial nation-states are found, and retain their sense of cohesion. They are in, but not of.

In many ways, it is a return to the ways of the Old World and its scatterings of people across pre-modern states both large and small, such as the Jews, Armenians, Greeks, and Germans of Europe and the Middle East. This rather differs from the modern, national impulse of gathering of all X into the state of X-land, or converging all people of X-land into the identity of X. And it of course challenges the contemporary impulse of denying that X exists in the first place while claiming that X-land belongs to the world. Rather, we observe that the borders and demographics have fallen where they are, and that X can be found irrespective of where X is “supposed to be” or originally from. We are interested in the ur-identity of the tribe, not in the ancestral urheimat. This detachment will become our strength.

This is an entirely different way of thinking about ourselves and our place in the world than Westerners are accustomed to. Even the descriptive terms I have preferred to use in place of “white people” so preferred by nationalists—Europeans and Eurocolonials—reflect that older (but not primordially older) conception of geography-plus-nationality. What we are approaching now is the possibility of nationality-sans-geography. The European stock and its extra-continental stocks overseas are part of the same people. Even if all other ethnocentric and civilizational rationalizations for this could be deconstructed it would still be so that they are one people, if only because a coalition of Others have declared them so. Rome and her allies became Rome just as Carthage and her allies became Carthage.

The external pressures upon the Western diaspora will facilitate this, since those who are most ethnocentric and culturally traditionalist will react by doubling down and passing those memes and genes on, while those who are the least will leave the diaspora and fold into the identity of the state they live in and the people they dwell among. The sub-national, trans-national character of the Western diaspora will intensify as time progresses.

This is not necessarily a happy situation. But the worst that can be said about the diaspora model is that people do not want it to happen, not that it can’t work. Reaching back into history for the super-structure we called the nation-state and trying to drag it into the future is not viable. What is viable is the primordial sentiment, that most basic idea that kindred people are an extended tribe, regardless of their geographic dispersal and the composition of the polities they dwell in. If my brother lives in Britain, he is still my brother.

Source: https://fifthpolitical.wordpress.com/2017/05/10/sub-natio... ^[5]

Article printed from Counter-Currents Publishing: https://www.counter-currents.com

URL to article: https://www.counter-currents.com/2017/06/sub-national-and-trans-national-identity/

URLs in this post:

[1] Image: https://www.counter-currents.com/wp-content/uploads/2017/06/dandelion_seeds_being_blownCROP.jpg

[2] 5PT: https://fifthpolitical.wordpress.com/2017/04/29/5pt-intro/

[3] de-nationalization: https://fifthpolitical.wordpress.com/2017/05/05/the-de-nationalization-of-the-global-european-diaspora/

[4] grand remplacement : https://translate.google.com/translate?hl=en&sl=fr&u=https://fr.wikipedia.org/wiki/Grand_remplacement&prev=search

[5] https://fifthpolitical.wordpress.com/2017/05/10/sub-national-and-trans-national-identity/: https://fifthpolitical.wordpress.com/2017/05/10/sub-national-and-trans-national-identity/

 

 

Introducing the Fifth Political Theory

By Titus Quintius

Ex: http://www.counter-currents.com

The De-Nationalization of the Global European Diaspora

When the Alt Right speaks about a rise in “white identity politics” or increasing racial tensions, they are observing phenomena which could lead to nationalist politics and the reorientation of Western society towards ethnocentrism and cultural preservation. Conversely, they may also be observing the dying gasps of an older model of existence for Western peoples. Outside of a few Eastern European countries, nationalism is largely civic, not ethnic or racial, for Europeans and Eurocolonials. Anyone can be or become an American. Anyone can be or become British. Anyone can be or become French. Anyone can be or become German. And so forth. Expressions of nationality are almost purely based on location and [sometimes] language rather than, say, a shared biological, cultural, historical, political, and geographic heritage. Most Americans agree that an American can be of any race, ethnicity, or religion. Increasing numbers of Europeans feel that way about Europeans as well. With that attitude, how can one speak of a European or Eurocolonial nation as anything other than an administrative unit of the Atlanticist social and economic order (which is founded upon anti-nationalism in the first place)?

Despite nationalist politics being mostly civic rather than ethnic or “identitarian”—those are more metapolitical and largely lacking in formal representation— nationalist parties and movements are treated as if they were ethnic or identitarian by their opponents. And that’s only when slightly exaggerating. When they really want to throw a punch, they label these parties, movements, and ideologies as fascist or nazi.

It is hard to say which has done more to undo the national sentiments created in the nineteenth and twentieth centuries: globalization and the erosion of local identity, or deliberate social and political initiatives to suppress and morally deconstruct national sentiments. The poisoning of the nationalist “brand” is potent, but so too are the effects of global mass media in homogenizing and leveling the interests and tastes of their consumers across the Western world. Just as media was instrumental in creating a sense of national unity, it may have become instrumental in undermining it. Even civic nationalist outbursts like 2016’s Brexit or the election of Donald Trump as President of the United States are still taking place within a firmly integrated Atlanticist context (which is a form of liberal globalism). Britain will remain economically and ideologically tied to continental Europe, even if it has its own currency and trade regulations. The United States will remain the engine of NATO and heavily involved in the geopolitics of Europe.

Regardless of what has greater explanatory power in determining why nationalism is dying on the long arc of history, nationalism is evidently dying. If most members of the ethnic French nation or the ethnic (white) American nation saw themselves as members of ethnic nations, there would be ethnic nationalist politicians in power. Labeling them as “nazi” would fall flat. Most people would not view themselves as the political personification of evil for sharing views with ethnic nationalists, if most people were ethnic nationalists. The fascist/nazi accusation works precisely because an audience of people who are either civic nationalists or liberals are already primed to oppose nazism and fascism, as such ideologies are popularly conceived of as forms of evil.

Narratives of these nations being oppressed by “globalists” fall flat when one realizes that most Westerners outside of Eastern Europe see themselves not as members of an ethnic nation, but as colorblind communities of people whose ethnic or racial similarities are politically irrelevant to them. The most agency rests in the ethnic nation itself in suppressing its ethnic nationalism. Otherwise there would simply be too large of a politically nationalist majority for it to be discarded.

What this means is that we should not be terribly surprised when Westerners have little or no reaction to the projection that they are going to become minorities in their historical geographic ranges of Europe, North America, and British Oceania due to mass migration and declining fertility. (The Southern Cone ^[2] as well may become less European over time due to migration from the rest of South America and intermarriage, though the racial and political contexts are different in Latin America).

These are powerful currents. We should not assume that the attempt to form a global order built upon the free movement of capital, goods, and people will fail any time soon. Capitalism generates lots of profits. Entertainment technologies give idle minds something to be engrossed in. And diversity and multiculturalism are popular enough to remain the elected state ideology of much of the Western world. These are all things that the masses permit, out of choice or inaction. As long as they can still go shopping, what does it matter? Also if you care about the ethnic composition of a country you are a bad person.

The reality is that Europeans and Eurocolonials in the aggregate do not believe their own nations matter enough to be perpetuated as demographic majorities inside what were once their nation-states. While an extremely grim picture for people who believe in celebrating and continuing our Western heritage and legacy for generations to come, the problem is ultimately one of attachment to a form of social organization, that of the nation-state. The notion that “we” will become minorities in “our own countries” is not appealing to us, but it is of no negative political consequence to everyone else. A minority of Westerners care about this (and of that minority, some actually celebrate becoming a minority as atonement for racism or colonialism, etc.). As the minority that cares about this from a self-interested perspective and not one of masochism, we need to ask ourselves different questions about how to continue our traditions, our cultures, and our lines. We need to think in the terms of the world we are living in, a de-nationalized world.

Europeans and Eurocolonials are de-nationalized peoples. Most became political nations, centered around a shared biological, cultural, historical, political, and geographic heritage in the nineteenth and twentieth centuries, but they have since lost this feeling. The national sentiment, the concept of a folk-based unity and shared ethno-cultural identity, is clearly gone to anyone observing our politics from a mental state of non-hysteria, no matter what the paranoid style of political journalism churns out. America, Britain, France and the like have still refused to ban immigration knowing full well it will make Americans, the British, the French, and so forth, into minorities. For them, there is no fundamental distinction between current Americans and to-become Americans, current Britons and to-become Britons. They are separated by paperwork, perhaps an ocean or two.

Once a civilizational feeling of that magnitude is lost, it is very difficult to resurrect. It may remain in our memories like the Roman Empire has—who could ever forget the centuries of splendor of Britain, France, and the United States for that matter—but in the political lives of Westerners it will be a corpse.

You cannot bring a corpse back to life. That’s the premise of the Fifth Political Theory (5PT ^[3]) with regard to ethnic nationalism. The way forward is not to cling to the nation-state or to try to carve one out of a multi-ethnic imperial state. It is to reorient ourselves towards a diaspora model. The West is becoming de-nationalized. Years from now, all these national identities that existed are going to be gone and the people inside the former nation-states will look and behave quite differently. If we are to become a minority in what is becoming someone else’s country, and we want to continue our Western heritage, we will need to embrace the ur-identity, that of the tribe. Because we are a tribe inside a vast, multi-ethnic superstate that is increasingly foreign to us (and us foreign to it), we are also a diaspora.

The nation was, in many respects, just a large tribe. But with it came increasing social complexity and geographic dispersal that resulted in regionalism and political splintering. We who embrace our identity and heritage as sons and daughters of Europe are a minority among people who share “our” heritage in all its forms (cultural, genetic, ethnic, political, religious, etc.), and we can only convert so many people to our way of thinking in what is frankly a race against time at the national level. As our tribe scales down, it will fortunately become more cohesive and resilient. And if we reject the national model, we do not need to burden ourselves with pursuing fruitless objectives at that level. We can focus on the tribal level.

Ultimately, 5PT sees nationalist politics and building a mass movement to “take our country back” or “save our nation” as a futile waste of resources that we need to build our tribe. 5PT is about Westerners with a future, not Westerners with a death wish. You cannot save those who do not want to be saved. What you can do is find those who want to save themselves, and build them into the network. If those of us alive today fail to link together the remnants of our atomized people who still feel the vague stirrings of self-preservation and civilizational perpetuation, it will not happen. We will fold into the new kind of race and materialistic philosophy that is being created, and all that came before it will be obliterated to make room for more shopping malls and immigrant communities. We shall lose our noble virtues, our Promethean fire, and the legacy of thousands of years to the successors of managerial liberalism and their precious “end of history.”

5PT says our choices are as such: We become that immigrant community living in a strange land, or we go to the mall and never come back. There are forces which cannot be fought, but only ridden. The Atlanticist order will not allow itself to be voted out of existence, and if we are to be pushed from the world stage as nations, we will simply have to find another abode as a people.

Source: https://fifthpolitical.wordpress.com/2017/05/05/the-de-na... ^[4]

Article printed from Counter-Currents Publishing: https://www.counter-currents.com

URL to article: https://www.counter-currents.com/2017/06/introducing-the-fifth-political-theory/

URLs in this post:

[1] Image: https://www.counter-currents.com/wp-content/uploads/2015/06/Demuth-number-5-large.jpg

[2] The Southern Cone: https://www.amren.com/features/2017/04/argentina-a-mirror-of-your-future-buenos-aires-latin-america/

[3] 5PT: https://fifthpolitical.wordpress.com/2017/04/29/5pt-intro/

[4] https://fifthpolitical.wordpress.com/2017/05/05/the-de-nationalization-of-the-global-european-diaspora/: https://fifthpolitical.wordpress.com/2017/05/05/the-de-nationalization-of-the-global-european-diaspora/

The Western Liberal as Transhuman

by fifthpolitical

There is something off about them. Those people who seem to never vote their actual ethnic interests when offered the chance, who tend to be extremely bourgeois while advocating for socialism, Islamophile in the face of jihad, and found in all sizable cities while being too transitory to have strong roots in any. They don’t see color but it is all they think about, and how they can bring other tribes up to their own standard of consumption (i.e. equality).

If you pressed them on their “whiteness,” they would laugh uncomfortably or become righteously angry. If you explained that their virtue signaling and clinging to tolerance were largely the value set of post-industrial urban white (and Jewish) middle classes looking to socially distance themselves from those “other,” bad white people in order to appear morally superior, they’d deny it.

In an ethnographic sense it is almost unfair and inaccurate to call this millions-strong, trans-national group of people “white.” They don’t really believe in their “whiteness” are unless engaging in self-deprecation or deflection. The Western liberal is really not “white” beyond her biology. She escapes it to posit a status of global citizenship and working towards the eternally shifting goal of social justice.

Though interestingly, in Chinese language circles there is a now a slur, baizuo, for these kinds of liberals which translates to “white left.” Chenchen Zhang, a liberal Chinese professor in the European university system writes:

“The stigmatization of the ‘white left’ is driven first and foremost by Chinese netizens’ understanding of ‘western’ problems. It is a symptom and weakness of the Other. The term first became influential amidst the European refugee crisis, and Angela Merkel was the first western politician to be labelled as a baizuo for her open-door refugee policy. Hungary, on the other hand, was praised by Chinese netizens for its hard line on refugees, if not for its authoritarian leader.”

So to China’s politically-active circles on the Internet, “white left” is a slur for someone as de-nationalized as a European, that is to say someone whose liberalism will end the society they live in as they know it. It is considered a clever insult to call someone a white liberal in China. Perhaps it is their form of the Alt Right’s “cuck” meme.

The same liberal Chinese professor also condemns the author of what sounds like an extremely NRx take on Western civilization, except that it was coming out of China:

“In an academic-style essay that was retweeted more than 7000 times on Weibo, a user named ‘fantasy lover Mr. Liu’ ‘reviewed’ European philosophy from Voltaire and Marx to Adorno and Foucault, concluding that the ‘white left’ as a ‘spiritual epidemic’ is on its way to self-destruction. He then stated that Trump’s win was only ‘a small victory over this spiritual epidemic of humankind,’ but ‘western civilization is still far from its self-redemption.’ However ridiculous it may appear, the post is illustrative of how a demonized Other is projected onto seemingly objective or academic criticisms of the ‘white left’… The grassroots campaign against the ‘white left’ thus echoes the officially-sanctioned campaign against ‘universal values’, providing a negative evidence for the superiority of the Chinese self.”

Let us move on from the powerful Chinese sense of ethnos that liberal Chinese living abroad are so eager to deconstruct and which motivates nationalistic Chinese people to scoff at Europeans and Eurocolonials, and return to our focus on the progenitor of that self-destructive behavior, the Western liberal.

For many Europeans and Eurocolonials, liberalism is the common mental archetype. What we’ll call “liberalism” for short-hand is a rejection of one’s own nation and ethnos in lieu of a vast, global orientation towards humanity as a whole rather than its subdivisions. It’s an impossible vision, but that does not make it any less appealing. To exist without roots or without belonging to an ethnic tribe or community is a state contrary to the history of the human condition, but that creates part of its mystique. It is a kind of transcendence. Feeling enlightened by their own sense of cosmopolitanism and moral correctness, they spurn the human norm of tribal feeling that has existed for millennia.

As such, the Fifth Political Theory (5PT) sees fit to acknowledge that these people do not wish to be identified with “whiteness” or as part of the Western heritage in any traditional sense. They have opted out of the Western diaspora that we hope to achieve. We have no problem with “letting go” of the baizuo, but since they will be part of the same societies we are for a long time to come, we would do well to understand how they function (or malfunction) as a group, and what their implicit identity is even if they do not provide one for themselves.

The de-nationalized Western liberal who believes in the integration of all communities, the absence of inherited (or acquired) meaningful human differences, and that she exists as a generic human being animated only by the ideological pursuit of material equality and cosmopolitanism for cosmopolitanism’s sake, is the prototype of the transhuman. This new kind of human has shed all of its organic identity in place of the ability to consume at will, whenever and wherever without any sort of communitarian barriers, except against the more “retrograde” identity-conscious people who must be vigorously excluded from participation. In that sense the liberal or “progressive” state of being is a conflict between what we might call Man 1.0 and Man 2.0, in which the “newer” iteration sets itself upon eradicating those living fossils of the older model through pure impulse.

Let us turn to Dugin here who puts liberalism’s relation to ethnic identities quite well:

“Liberalism as an ideology, calling for the liberation from all forms of collective identity in general, is entirely incompatible with the ethnos and ethnocentrism, and is an expression of a systemic theoretical and technological ethnocide” (47).

Those who’ve completely integrated liberalism into themselves and supplanted their own ethnos now turn on the ethnos of other peoples. The meme of liberalism behaves more like a parasite than an ordinary organism, by infecting the host and then using it to attack non-carriers. That’s not a bug of Man 2.0, but a feature it has over Man 1.0.

As such, our prototype transhuman has moribund fertility and relies heavily on conversion to reproduce, making the liberal project into a constant battle with human nature, though one it has hitherto managed to precariously succeed in. “Religious conservatives” meanwhile have no trouble breeding; just ask the mostly-Eurocolonial Mormons, or the Arab Muslims of the Middle East and North Africa.

Just as neo-liberalism adopts mass immigration to ensure permanent “national” growth, our de-nationalized transhumans rely on converting what are in essence nationalized humans to their paradigms rather than indigenous or internal reproduction. The immigration that they support after all brings in foreign ethnocentric peoples as raw material for their ideology, not people who are automatically ready to be upgraded. One wonders how liberal Western Europe will remain as its Arab population increases—and if the managerial states there fail to atheize these migrants and convince them of the wonders of materialism. This is the heart of the baizuo meme mentioned earlier—Mohammed is not Merkel.

Liberals are actually quite good at converting Europeans and Eurocolonials, though success with non-Europeans may prove to be superficial. As the European and Eurocolonial population dwindles as a share of the Western whole, politically liberalism will primarily become a coalition of non-European ethnic blocs which supplement European liberals. And those non-European ethnic blocs are as such, ethnic rather than truly “liberal” in most cases. They are not as deracinated as the baizuo by any stretch, and the deracination of the latter could be said to embolden the former.

Our prototype transhumans of the “white” variety are thus lacking in what Julius Evola describes as the “demon” element in their individual. This is not the same as the evil entity that Christianity conceives of but instead “the deep force that originally produced consciousness in the finite form that is the body in which it lives during its residence in the visible world” (47). Without any spiritual depth beyond a crude materialism that focuses purely on achieving comfortable consumption levels for all races, the prototype transhuman has nothing it belongs to or emanates from, and so naturally cannot reproduce itself effectively. Evola adds that:

“In many traditions the demon corresponds to the so-called double, which is perhaps a reference to the soul of the soul or the body itself; this ‘double’ has also often been closely associated with the primordial ancestor or with the totem conceived as the soul and the unitary life that generated a stock, a family, a gens, or a tribe, and therefore it has a broader sense than the one given to it by some schools of contemporary ethnology. The single individuals of a group appear as various incarnations or emanations of this demon or totem, which is the “spirit” pulsating in their blood; they live it and it lives in them, through transcending them, just as the matrix transcends the particular forms it produces out of its own substance” (48).

Our prototype transhumans are people without history and ancestry, or rather they reject their history and ancestry as evil. From a presentist point of view, the very act of being born to European or Eurocolonial heritage is an original sin within the context of achieving Progress. The response is as we have seen to become nothing in terms of having an organic identity; they identify as an ideologue and not as a member of a tribe, saying “I am a liberal,” or “I am a progressive,” or something of that nature. Rather than being expressions of a “demon” element in the flesh, they are corruptions from a traditionalist point of view. We must wonder if this subconsciously dissuades them from having higher fertility, believing that they spreading an evil ancestral line into the world which they will spend the rest of their lives attempting to corral into becoming a fellow transhuman.

Incidentally, our prototype transhumans are sub-national and trans-national in a similar sense to the Western diaspora. Just as there is a Western diaspora in Germany and Canada, one could also speak of liberals in Germany and Canada. In both cases we feel more affinity with these networked groups than with our neighbors. The key difference is that the liberal breaks with her heritage in order to form her identity.

The purpose of this esoteric discourse is to highlight an important truth about the concept of the Western diaspora—it does not include the totality of all Europeans and Eurocolonials. Prototype transhumans reject us as an ethnos that must be done away with, and we reject them as an outgroup who we share some lineage with but no values. We who comprise the Western diaspora are in possession of this second part of the self—the generative “demon” element that allows us to carry forth our ancestral stock without guilt. We want to perpetuate ourselves and to honor our heritage and traditions as our anchor in the world, not to decouple ourselves from the foundations of the human experience so that we might leap towards an impossible future of total equality at the expense of subsuming all identities to the scale of pecuniary measurement and perverse moral self-satisfaction. The maladaptive meme of Progress before perpetuity may have taken root among most Europeans and Eurocolonials, but in doing so it has also forged them into a not-tribe, the tribe that doesn’t think of itself as a tribe. And a tribe which does not think of itself as a tribe will not persist.

What separates the Western diaspora from the prototype transhumans of the Western liberal majority is that we do conceive of ourselves as a coherent tribe with a past, present, and future. 5PT is about the formation of that tribe within our contemporary diasporic context and embracing that generative element. Among the societies created by our prototype transhumans, the only people with a sense of ethnos will ultimately be ourselves and the other immigrant communities, which possess that element as well. It’s a peculiar future, but the liberal ideology that shaped it may not survive to enjoy its results.

Titus Quintus

May 15, 2017

Works Cited:

Dugin, Alexander. The Fourth Political Theory. 2009. Translated by Mark Sleboda & Michael Millerman, 2012. London: Arktos.

Evola, Julius. Revolt Against the Modern World. 1969. Translate

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