by Greg Johnson
[←281]
Sutherland, 157–60.
[←282]
Sutherland, 143–49.
[←283]
The Film Encyclopedia, 3rd ed. (New York: HarperCollins, 1998), p. 563.
[←284]
Some dispute this, but during his lifetime Jewish publications, including major reference works not given to error or exaggeration on that score routinely and prominently listed him as Jewish.
[←285]
The Film Encyclopedia (1998), p. 564.
[←286]
“‘Art [and History] by Lightning Flash’: The Birth of a Nation and Black Protest,” Roy Rosenzweig Center for History and New Media, George Mason University. http://chnm.gmu.edu/episodes/the-birth-of-a-nation-and-black-protest/
[←287]
For background on the Jewish domination of the NAACP and other “black” organizations during their heyday, see, e.g., “The Negro-Jewish Rift, Part 1,” Instauration (June 1994), pp. 5–7.
[←288]
Introductory intertitle to The Birth of a Nation.
[←289]
For a plausible suggestion unrelated to the movie that the fifth column depicted by Griffith as indigenous could have been Jewish, see “Did Fifth Columnists Help Cyrus Conquer Babylon?” Instauration (August 1994), p. 14.
[←290]
Orson Welles and Peter Bogdanovich, This Is Orson Welles, rev. ed. (New York: Da Capo Press, 1998), pp., 20–21.
[←291]
Lasha Darkmoon, “The Plot Against Art,” The Occidental Observer, September 19, 2009, http://www.theoccidentalobserver.net/
authors/Darkmoon-ArtI.html.
[←292]
Ann Gallagher, ed., Damien Hirst (London: Tate Publishing, 2012), 216.
[←293]
Damien Hirst, “Natural History,” Damien Hirst official Website, http://www.damienhirst.com/texts1/series/nat-history.
[←294]
Robert Garnett, “Brit Pop and Popism,” http://www.john-russell.org/Reviews/BT1.pdf.
[←295]
Gallagher, Damien Hirst, p. 199.
[←296]
The Outsider (London: Gollancz, 1956).
[←297]
Beyond the Outsider: The Philosophy of the Future (London: Arthur Barker, 1965).
[←298]
Voyage to a Beginning: A Preliminary Autobiography (London: Cecil & Amelia Woolf, 1969).
[←299]
Dreaming to Some Purpose: An Autobiography (London: Century, 2004).
[←300]
Ritual in the Dark (London: Gollancz, 1960).
[←301]
Religion and the Rebel (London: Gollancz, 1957).
[←302]
Look Back in Anger: A Play in Three Acts (London: Faber & Faber, 1956).
[←303]
Bowden was to deliver an excellent lecture on Hopkins, the transcript of which appears in his Western Civilization Bites Back, ed. Greg Johnson (San Francisco: Counter-Currents Publishing, 2014). Margot Metroland also published a two-part article on Hopkins, “The Prophet of Exhaustion,” which appears on the Counter-Currents Website.
[←304]
The Divine and the Decay (London: MacGibbon & Kee, 1957); reprinted as The Leap! (London: Deverell & Birdsey, 1984), with a Foreword by Colin Wilson.
[←305]
Colin Wilson, “Foreword,” in The Leap!.
[←306]
Stuart Holroyd, Contraries: A Personal Progression (London: Bodley Head, 1975), p. 77.
[←307]
Wilson, Religion and the Rebel, p. 1.
[←308]
The Craft of the Novel (London: Gollancz, 1975), p. 219.
[←309]
Important in this regard are “Rediscovering Symbolism: Its Meaning and Effect by Alfred North Whitehead,” The Georgia Review, vol. 47, no. 4; and “Whitehead as Existentialist,” Philosophy Now (November-December 2007, also online).
[←310]
The Occult: A History (London: Hodder & Stoughton, 1971).
[←311]
Fingerprints of the Gods: The Evidence of Earth’s Lost Civilization (New York: Three Rivers, 1995).
[←312]
Encyclopaedia of Murder (London: Arthur Barker, 1961).
[←313]
A Book of Booze (London: Gollancz, 1974).
[←314]
Brandy of the Damned: Discoveries of a Musical Eclectic (London: John Baker, 1964).
[←315]
L’Amour: The Ways of Love (New York: Crown, 1970).
[←316]
“The Real Face of the Palestinians,” Middle East International (November 1974).
[←317]
Colin Wilson, “The Month,” The Twentieth Century, vol. 166, no. 994 (December 1959), p. 494.
[←318]
Bernard Shaw: A Reassessment (London: Hutchinson, 1969).
[←319]
Eagle and Earwig: Essays on Books and Writers (London: John Baker, 1965).
[←320]
Wilson, “The Month,” p. 495.
[←321]
Wilson, “The Month,” p. 497.
[←322]
Oswald Mosley, “Colin Wilson’s ‘The Outsider’,” The European (February 1957), pp. 337–51; reprinted in Colin Stanley (ed.), Colin Wilson, A Celebration: Essays and Recollections (London: Woolf, 1988), as well as at the Counter-Currents Website.
[←323]
“The Nets of Politics,” The Aylesford Review, no. 4 (Spring 1962), also reprinted at The European Action Website.
[←324]
Wilson, “The Month,” pp. 497–98.
[←325]
Colin Wilson, “Declaration,” Times Literary Supplement (November 15, 1957), p. 689.
[←326]
Wilson, “The Mosley Tragedy,” ibid.
[←327]
Wilson, “The Mosley Tragedy,” p. 12.
[←328]
Wilson, “The Mosley Tragedy,” p. 11.
[←329]
Colin Wilson, “The Meaning of Mosleyism: Appalling Blunders by Well-Meaning Politicians,” Lodestar, no. 11 (Spring 1989), p. 14.
[←330]
Colin Wilson, “Henry Williamson,” Literary Review, no. 29 (Nov. 14–27, 1980); reprinted in Colin Stanley (ed.), Existential Criticism: Selected Book Reviews by Colin Wilson (Nottingham: Paupers’ Press, 2009).
[←331]
Did Six Million Really Die? (Richmond, Surrey: Historical Review Press, 1974).
[←332]
“The Fuehrer in Perspective” was published in three parts in Books and Bookmen, in its September, October, and November 1974 issues.
[←333]
Wilson, “The Fuehrer in Perspective: 1,” p. 32.
[←334]
Wilson, “The Fuehrer in Perspective: 2,” p. 18.
[←335]
Wilson, “The Fuehrer in Perspective: 2,” ibid.
[←336]
Colin Wilson, “Hitler Legends,” Books and Bookmen (December 1973), p. 30.
[←337]
Wilson, “Hitler Legends,” p. 32.
[←338]
Colin Wilson, “Hitler and His Monster,” Books and Bookmen (November 1978), p. 28.
[←339]
Wilson, “Hitler and His Monster,” p. 29.
[←340]
“The Nuclear Age,” in Dennis Paulson, ed., Voices of Survival in the Nuclear Age (London: Wisdom Publications, 1986), pp. 59–61.
[←341]
Ronald Duncan & Colin Wilson, eds., Marx Refuted: The Verdict of History (Bath: Ashgrove Press, 1987).
[←342]
The Decline and Fall of Leftism (Nottingham: Paupers’ Press, 1989).
[←343]
“Dear Mrs. Thatcher,” in Neil Astley, ed., Dear (Next) Prime Minister: Open Letters to Margaret Thatcher and Neil Kinnock (Newcastle-upon-Tyne: Bloodaxe, 1990), pp. 162–67.
[←344]
“The Real Face of the Palestinians.”
[←345]
Th
e Age of Defeat (London: Gollancz, 1959).
[←346]
The Stature of Man (Boston: Houghton Mifflin, 1959).
[←347]
The Strength to Dream (London: Gollancz, 1962).
[←348]
Origins of the Sexual Impulse (London: Arthur Barker, 1963).
[←349]
Beyond the Outsider: The Philosophy of the Future (London: Arthur Barker, 1965).
[←350]
Introduction to the New Existentialism (London: Hutchinson & Co., 1966).
[←351]
Mysteries: An Investigation into the Occult, the Paranormal, and the Supernatural (New York: Hodder & Stoughton, 1978).
[←352]
Beyond the Occult (London: Bantam, 1988).
[←353]
A Criminal History of Mankind (London: Granada, 1984).
[←354]
New Pathways in Psychology: Maslow and the Post-Freudian Revolution (London: Gollancz, 1972).
[←355]
Frankenstein’s Castle—The Double Brain: Door to Wisdom (Sevenoaks, Kent: Ashgrove, 1981).
[←356]
The World of Violence (London: Gollancz, 1963).
[←357]
The Violent World of Hugh Greene (Boston: Houghton Mifflin, 1963).
[←358]
The Philosopher’s Stone (London: Arthur Barker, 1969).
[←359]
The Mind Parasites (London: Arthur Barker, 1967).
[←360]
The Essential Colin Wilson (London: Harrap, 1985).
[←361]
Colin Wilson: The Man and His Mind (Shaftesbury, Dorset: Element, 1990).
[←362]
Beyond the Robot: The Life and Work of Colin Wilson (New York: Tarcher Perigee, 2016).
[←363]
Colin Wilson’s Outsider Cycle: A Guide for Students (Nottingham: Paupers’ Press, 2009).
[←364]
Colin Wilson’s ‘Occult Trilogy’: A Guide for Students (Alresford, Hants: Axis Mundi, 2013).
[←365]
Colin Wilson’s Existential Literary Criticism: A Guide for Students (Nottingham: Paupers’ Press, 2014).
[←366]
An Evolutionary Leap: Colin Wilson on Psychology (London: Karnac, 2016).
[←367]
Colin Stanley, The Ultimate Colin Wilson Bibliography (1956–2015) (Nottingham: Paupers’ Press, 2015).
[←368]
Ricardo Duchesne, The Uniqueness of Western Civilization (Leiden: Brill, 2011).
[←369]
See China in the 16th Century: The Journals of Matthew Ricci 1583–1610, trans. Louis J. Gallagher (New York: Random House, 1953), 142.
[←370]
Ibid., 166–67.
[←371]
Whether or not Hegel was aware that this was really the tale he was telling is a complicated issue. To be sure, it seems as if he is describing humanity in general and speaking of general human characteristics (such as “reason”). However, one must bear in mind that when Hegel turns, in other texts, to describe the world’s peoples, he asserts that what he calls the “Germanic peoples” (i.e., Western Europeans) are the principal carriers and developers of “spirit” and “reason.” Other peoples (e.g., the Chinese, who live under a system of “oriental despotism”) are only implicitly free and self-determining. Hegel recognizes that there are such things as differing national characters. And contrary to the claims of many of his interpreters, he never explicitly claims that non-Westerners will inevitably catch up with Westerners and develop the sort of institutions and self-understanding that we have. Thus, Hegel may have been well aware that when he was describing “human spirit” he was actually describing the West, since he clearly took the mentality of the West as the most full-developed exemplar of the spirit only imperfectly and inadequately exhibited by other peoples. Derek Hawthorne’s essay “Nationalism and Racialism in German Philosophy: Fichte, Hegel, and the Romantics,” discusses some of these issues, http://www.counter-currents.com/2012/08/nationalism-and-racialism-in-german-philosophy/.
[←372]
Paraphrased from Hegel, The Philosophy of History, trans. J. Sibree (Mineola, New York: Dover Publications, 1956), 32.
[←373]
Of course, most of the heroic exploits of the barbarians involved the acquisition of what anthropologists have dubbed “prestige goods.” Predictably, the revisionists claim that it was the possession of these goods that was the source of the prestige of the warrior. But here the revisionists are simply confused, as Duchesne clearly demonstrates. The acquisition of “booty” was not a means to prestige. Rather the possession of booty served as a symbol of one’s success in warfare. And it was success in warfare that was the source of prestige.
[←374]
However, Duchesne takes up the topic (and makes observations very much like those I have made here) in his sequel to Uniqueness, Faustian Man in a Multicultural Age (London: Arktos, 2017).
[←375]
Duchesne is not claiming that only the Indo-Europeans and their descendants are self-conscious, any more than he is claiming that only Indo-Europeans fought for prestige or exhibited warlike aggressiveness. His claim is merely that because of the greater emphasis Indo-European culture placed upon the free, aristocratic individual fighting for prestige, the West achieved a degree of self-reflectiveness (and self-criticism) unmatched by other cultures.
[←376]
Of course, critics will be quick to pounce on my (and Duchesne’s) use of Aurelius, since another of the great exponents of Stoicism was the slave Epictetus, who predates Aurelius (he lived from 55 to 135). Epictetus was not the founder of Stoicism, however. That honor belongs to Zeno of Citium (ca. 334–ca. 262 BC), whose father may have been a merchant, but who was certainly no slave. One could easily suggest that Stoicism appealed to Epictetus for precisely the reasons Hegel (in The Phenomenology of Spirit) argues that it was a development of “slave consciousness” (my term, not Hegel’s): it promised a “true freedom” independent of one’s social circumstances. Thus, in the hands of Epictetus Stoicism becomes a variant of what Nietzsche called “slave morality” and ressentiment (though the writings of Epictetus contain valuable insights).
[←377]
See James C. Russell, The Germanization of Early Medieval Christianity (New York: Oxford University Press, 1996).
[←378]
I have discussed this point in other essays. See, for example, “Are We Free?” in What is a Rune? And Other Essays (San Francisco: Counter-Currents Publishing, 2015).
[←379]
Hegel, Philosophy of History, 78.
[←380]
Though Fichte is careful to point out that he does not mean my personal ego. How the “Absolute Ego” is both “me,” and “not me” is a complicated matter, and Fichte’s writings are notoriously difficult.
[←381]
Duchesne is actually summarizing Hegel’s critique of Kant in The Philosophy of Right, though he does not make this explicit.
[←382]
However, since writing this essay in 2013 I have noticed a different kind of liberal emerging, especially in Europe: one who seems entirely comfortable with the fact that non-Westerners (typically Muslims) reject such Western values as respect for women. Hence, the shocking tolerance in Europe (especially Sweden and the U.K.) for such crimes as sexual assault and child molestation, so long as these are committed by non-whites. Essentially, this is a “liberalism” so liberal it tolerates that which would utterly destroy it. There is a deeply perverse, masochistic, and self-hating psychology at work here, which demands a separate treatment.
[←383]
http://www.jack-donovan.com/axis/no-mans-land/
[←384]
Since The Way of Men, however, Donovan has dealt with this idea, in A Sky Without Eagles (Milwaukie, Or.: Dissonant Hum, 2014), and in Becoming a Barbarian (Milwaukie, Or.: Dissonant Hum, 2016).
[←385]
“Fight Club as Holy Writ,”
in Jef Costello, The Importance of James Bond & Other Essays, ed. Greg Johnson (San Francisco: Counter-Currents, 2017).
[←386]
https://www.counter-currents.com/2011/01/d-h-lawrences-women-in-love-part-3/
[←387]
https://www.counter-currents.com/2011/03/geldings/
[←388]
Carl Schmitt: Theory of the Partisan: Intermediate Commentary on the Concept of the Political, trans. G. L. Ulmen (New York: Telos Press, 2007).
[←389]
Carl Schmitt, The Concept of the Political, trans. George Schwab, second expanded ed. (Chicago: University of Chicago Press, 2007). See Greg Johnson, “Reflections on Carl Schmitt’s The Concept of the Political” in New Right vs. Old Right (San Francisco: Counter-Currents, 2013).
[←390]
Johann Ewald, Treatise on Partisan Warfare, ed. and trans. Robert A. Selig and David Curtis Skaggs (Westport, Conn.: Greenwood Press, 1991).
[←391]
