The Culture of Critique

The far right is sharply divided on Kevin MacDonald; some think he’s brillant, others that he’s an obsessive nut.  I’ve just finished reading The Culture of Critique, and I lean toward the position that he’s brilliant (with a touch of obsessiveness).  He’s the only author I’ve encountered who more-or-less shares my principles of thinking about Christian-Jewish beliefs, namely

  1. Jews and Christians are separate groups and sometimes have incompatible interests.  This, rather than some inherent evil in Christianity, is the reason why they sometimes fight.
  2. Jews are in widespread agreement about what their interests are (massive immigration, the sexual revolution, marginalization of Christianity), and they are very aggressive in using their considerable influence to promote these interests.

Today, most everyone accepts the double standard–group identity for Jews, individualism for white gentiles–so that it seems like the most natural thing in the world.  Jews can be proud of their heritage, but Christians should be ashamed of their past; Jews demand that gentile countries, but not Israel, open their borders; they promote and preserve their own ethnicity while accusing whites of “racism” for doing the same.  And, of course, they congratulate themselves on their great moral courage when they tell their ethnic enemies to commit suicide.

MacDonald’s main argument in The Culture of Critique is that this double standard is the result of Jewish intellectuals, like Boas, Freud, Adorno, and Horkheimer, who consciously saw their theories as weapons to discourage gentile group solidarity and prevent antisemitism.  The chapters are of uneven quality, so I will focus on what I think are MacDonald’s strongest examples:  psychoanalysis and the Frankfurt School’s study of “authoritarianism”.  Although posing as science, neither meets scientific standards of clarity and empirical falsifiability.  Both operated from the beginning more like cults than open-minded investigations, with predetermined ethno-political prejudices determining how the “data” was to be manipulated. 

MacDonald’s critique of The Authoritarian Personality is absolutely devastating, worth the price of the book in itself.  Not only did the double standards abound–group cohesion is a sign of a warped psyche when gentiles and right-wingers do it, but not Jews or communists–but in crucial places the book asserts the exact opposite of what its evidence shows!  The authors claim to have proven that filial piety and in-group identification (“ethnocentrism”) are the products of psyches wounded by authoritarian parenting.  Not surprisingly, their interviews seem to indicate otherwise, the “ethnocentric” subjects, having stern but loving parents, tended to be happier and more successful by any measure.  But in the upside-down world of psychoanalysis, everything is the opposite of what it seems.  Expressions of affection and gratitude toward parents mean that the subject is consumed by hidden fear and resentment.  Stories of neglect, abuse, and estrangement are a sign of a fundamentally healthy parent-child relationship, because the subject is confident enough to be honest.  And so on.  MacDonald quotes perhaps a dozen jaw-dropping examples of this sort of reasoning.  Overall, it would seem one could more easily cite this data as evidence that low enthnocentrism is an artifact  of teenage rebellion resulting from bad parenting.  Except that the American Jewish Committee wouldn’t have sponsored a study with that conclusion.

MacDonald’s background in evolutionary sociobiology gives him an interesting perspective here.  He claims that psychoanalysis and the sexual revolution both have the effect of discouraging adaptive behavior that would help gentiles in their competition with Jews for resources.  In particular, sexual libertarianism undermines monogomy and high-investment parenting by gentiles, leaving them a mess of broken families and poorly-raised children.  Of course, Jews too will be affected this way, but MacDonald speculates that their higher IQ means they don’t need as much social pressure/support to avoid self or child-destructive behavior.  Note MacDonald doesn’t say that Jewish intellectuals deliberately set out to destroy gentile families.  Their behavior has been guided by normal out-group negative stereotyping of majorities.  (Indeed, MacDonald quotes a number of prominent Jewish intellectuals on the genetic and ethical superiority of Judaism which are so outrageously prejudiced against gentiles that they are inadvertently comic.)

In the conclusion, MacDonald speculates on the long-term consequences of high-IQ ethnic minorities (Jews and East Asians) for Western civilization.  Jews comprise some 20% of the American elite, and control a corresponding fraction of the economy, but they donate several times as much money to ethnic-related activism than gentiles, meaning that Jewish support is the dominant influence on issues of high Jewish interest, such as immigration and abortion.  In a meritocratic, individualistic society, the ambitious and intelligent Jews and Asians will rise to the top; white gentiles will form a powerless lower class, riven by family breakdown, ruled over by an ethnically alien elite that despises them.  MacDonald does not think that white gentiles will embrace this fate willingly, so he predicts an ugly ethnic balkanization of Western countries.

The book is not without flaws.  MacDonald is given to the sort of reductionism common among evolutionary psychologists.  He sometimes seems to think that because Leftist radicalism has served Jewish interests, it is essentially nothing but Jewish self-seeking.  In fact, I think things like multiculturalism and Freudo-Marxism, whatever their origins, have by now taken on a life of their own.  Also, MacDonald seems to accept in his discussions of Boasian cultural relativism and American immigration reform that loyalty to an ethnic group requires one to believe in significant phenotype differences between races.  In fact, this is no more true for an ethnicity than it is for a family.  MacDonald himself seems to have some attachment to Western caucasians, even though we are, by his admission, genetically inferior to the Jews in just about every way that matters.  Critics of MacDonald say that he tends to reduce everything he doesn’t like to Jewish machinations.  There may be something to that, but it isn’t a problem here, when he’s writing a book about Jewish intellectual activism.

To sum up:  Christians should not resent Jews for being loyal to their own kind and pursuing what they see as their interests.  This is what we should expect them to do.  We should, however, start showing some concern for our own interests.

5 Responses

  1. MacDonald has it backwards. Jews certainly took to modernity with particular relish for their own reasons, many of them doubtless to do with their conflict with Christianity, but modernity was well on its way before Jewish emancipation and it seems to flourish in places where Jews are non-existant. They may have given it a little extra push, but they weren’t in any way necessary.

  2. Also, even if modernity were a Jewish invention, MacDonald does not offer any explanation why white gentiles took to it with such gusto. They certainly weren’t forced into it.

  3. Finally, modernity seems to dissolve Jewish identity with equal effectiveness. The intermarriage among non-religious Jews is astronomical and support for traditional Jewish causes like the state of Israel is waning drastically among the young. Liberalism is the universal acid.

  4. That’s probably true.

  5. Despite the presence of “modernity” gentile American society was reasonably healthy until the 1960s. It certainly wasn’t suicidal. I don’t think its coincidence that America’s demographic suicide coincides with the rise of Ashkenazic influence.

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