Makow – The Jewish Century 2003

Makow – The Jewish Century

Kevin MacDonald’s “The Culture of Critique”
By Henry Makow, PhD
5-27-3

Kevin MacDonald book “The Culture of Critique” (2002) portrays the 20th century as a Jewish century. A hundred years ago, Jews were an impoverished people living mostly in Eastern Europe surrounded by hostile populations. Today Israel is firmly established in the Middle East and Jews have become the wealthiest and most powerful elite in the United States and other Western countries.

More significantly, according to MacDonald, the Western intellectual world has become Judaized. Jewish values and attitudes now constitute the culture of the West. Because of deep-seated Jewish hostility toward traditional Western (i.e. Christian) culture, the founding peoples “have been made to feel deeply ashamed of their own history, surely the prelude to their demise as a culture and a people.” (lxix)

Specifically, Jewish organizations promote policies and ideologies aimed at undermining cultural cohesion while practising the opposite policies themselves. While they promote multiculturalism and internationalism in the West, they insist that Israel remain a racially pure national enclave for Jews.

“The present immigration policy essentially places the United States and other Western societies “in play” in an evolutionary sense which does not apply to other nations of the world,” MacDonald writes. “Notice that American Jews have no interest in proposing that immigration to Israel should be similarly multiethnic, or … threaten the hegemony of the Jews.” (323)

THE PARTY OF NATIONAL DECOMPOSITION

MacDonald says anti Semitism in Weimar Germany was based on a perception that “that Jewish critical analysis of gentile society was aimed at dissolving the bonds of cohesiveness within the society.” One academic referred to the Jews as “the classic party of national decomposition.” (163)

MacDonald speculates that Jews feel more comfortable societies without a distinctive national character. I think there is more to this. The break-up of society into isolated individuals is also the agenda of the new world order, which wishes to remove any united resistance. The new world order is essentially the transfer of all power to international finance. The question then arises: is the new world order a Jewish phenomenon? Or are Jewish intellectuals the pawns of financiers, both Jewish and non-Jewish?
MacDonald focuses on how Jewish intellectual movements led by authoritarian figures took over modern intellectual life. He discusses Boas in Anthropology, Adorno in Sociology, Freud in Psychiatry and Derrida in Philosophy.

The “Frankfurt School,” for example, was a “Marxist Jewish cult” financed by Jewish millionaire Felix Weil. Theodore Adorno’s influential book “The Authoritarian Personality” (1950) was actually sponsored by the American Jewish Committee. It attributed prejudice to Christian sexual repression and portrayed gentile group affiliations (including Christian religion, patriotism, and family) as indications of psychiatric disorder. (162)

Social disintegration leads to psychological confusion. Society has accepted Adorno’s view that there is no objective standard of truth, no common reality. Everyone is isolated and different. Adorno resisted attempts to “endow the world with any universality, objectivity or totality, with any single organizing principle that would homogenize society…” (164)

This kind of post modernist philosophy has paralysed modern Western culture. Western civilization is built on the foundation that truth is spiritual, universal and knowable. Ultimately truth is God.

Universities today have given up the pursuit of truth and are devoted to Bolshevik-like social engineering and indoctrination. A liberal arts education today is not only a waste of time but toxic. Far from bearers of the Western tradition, universities are its executioners with the tacit blessing of the government.

A RARE TEACHER

Kevin MacDonald, a professor of Psychology at California State University is a rare exception. His courageous indispensable book unveils the subversive character of our time.

A soft-spoken man who approaches his subject with scientific detachment, MacDonald has amassed a wealth of remarkable detail. For instance, did you know that white gentiles are the most underrepresented group at Harvard? They account for approximately 25% of the student body. While Asians and Jews make up only 5% of the US population, they account for at least 50% of Harvard enrolment.

“The United States is well on the road to being dominated by an Asian technocratic elite and a Jewish business, professional and media elite,” MacDonald says.

He details the Jewish role in sponsoring Communism, non-European immigration and the NAACP. He documents the stranglehold Jews have on US cultural life and shows how it is used to shape American attitudes.
” For example, ‘All in the Family ‘…not only managed to portray working class Europeans as stupid and bigoted, it portrayed Jewish themes very positively. By the end of its 12-year run, even archenemy Archie Bunker has raised a Jewish child in his home, befriended a Black Jew (implication: Judaism has no ethnic connotations), gone into business with a Jewish partner, enrolled as a member of a synagogue, praised his close friend at Jewish funeral [etc]…. Jewish rituals are portrayed as “pleasant and ennobling” … There is never any rational explanation for anti Semitism…[it] is portrayed as an absolute irrational evil that must be fought at every turn.” (lviii)

On the other hand, Christianity is typically portrayed as evil in the movies, and Christians are even depicted as psychopaths. MacDonald cites conservative Jewish critic Michael Medved who complains that he couldn’t find one film made since 1975 where Christianity was portrayed positively. (lix)
JEWISH-CHRISTIAN RIVALRY

MacDonald sees anti Semitism is the result of legitimate conflicts-of-interest. Yet Jewish organizations demonize anyone with the temerity to address Jewish power. They suppress the fact that Jewish-Christian rivalry has very deep roots in Western society.

In my view, this rivalry boils down to the fact that Jewish Pharisees rejected Christ’s gospel of universal love and human brotherhood. Ever since, Jews have been social and metaphysical outcasts, albeit ones with amazing powers of self-justification. We have been used as pawns by worldly powerbrokers bent on destroying Christian civilization. The “modernist” trend of the 20th Century can be seen in these terms.

As I have suggested elsewhere, http://www.savethemales.ca/000014.html Judaism is more a racial creed than a religion. Jews are told we have a mission to create equality and social justice. In fact, we are being used by financiers to build a totalitarian world order. The financiers hold out socialist ideals as bait to transfer more and more power to government, which they control.

Of course, not all Jews are pawns of the new world order. Most pawns are not Jews. Racism has no place in this debate. But generally I believe Jews have played a prominent role in modernism. A beacon for humanity, we have not been. Deceived ourselves, we have deceived others and purveyed personal dysfunction and societal oppression. Our role in Communism is a disgrace. http://www.hoffman-info.com/communist.html Israel is a source of shame. Jews need to discover who we really are and rededicate ourselves.

We can begin by reading The Culture of Critique and the other books in MacDonald’s trilogy, “A People that Shall Dwell Alone” (1994) and “Separation and its Discontents” (1998). MacDonald’s publisher sent The Culture of Critique to 40 Jewish publications and didn’t get one review. Nor has there been any mainstream coverage, a confirmation of his thesis and measure of our captivity.

MacDonald does not suggest remedies. But to combat the “new world order,” Western nations must return to their Christian and national roots. The founding groups should reassert their values and traditions as the common glue. Minorities should be welcomed but they should not be able to remake society in their own image.

At birth we each enter a drama already in progress. We may sense something is very wrong but we can’t define it. In fact, we are in the advanced stages of a long-term conspiracy to subvert Western civilization. “Modernism” in the 20th Century was a hoax designed to strip people of their familial, cultural and religious identity before enslaving them in a new dark age. Western societies must return to their Christian and national roots or this drama will not end well.

I refer you to a must-read review of The Culture of Critique on line. http://www.heretical.com/miscella/culturec.html (I am not endorsing this site in general.) The Culture of Critique is available from gsgbooks@mindspring .com

Henry Makow Ph.D. is the inventor of the board game Scruples and the author of “A Long Way to go for a Date.” His articles on feminism and the new world order are found at http://www.savethemales.ca He enjoys receiving comments.

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Here it is recommended by Henry Makow.

“This is a great review of The Culture of Critique. It shows a deep understanding of the issues and arguments” – Kevin MacDonald

The Culture of Critique reviewed by Stanley Hornbeck

In The Culture of Critique, Kevin MacDonald advances a carefully researched but extremely controversial thesis: that certain 20th century intellectual movements – largely established and led by Jews – have changed European societies in fundamental ways and destroyed the confidence of Western man. He claims that these movements were designed, consciously or unconsciously, to advance Jewish interests even though they were presented to non-Jews as universalistic and even utopian. He concludes that the increasing dominance of these ideas has had profound political and social consequences that benefited Jews but caused great harm to gentile societies. This analysis, which he makes with considerable force, is an unusual indictment of a people generally thought to be more sinned against than sinning.

The Culture of Critique is the final title in Prof. MacDonald’s massive, three-volume study of Jews and their role in history. The two previous volumes are A People That Shall Dwell Alone and Separation and its Discontents, published by Praeger in 1994 and 1998. The series is written from a sociobiological perspective that views Judaism as a unique survival strategy that helps Jews compete with other ethnic groups. Prof. MacDonald, who is a psychologist at the University of California at Long Beach, explains this perspective in the first volume, which describes Jews as having a very powerful sense of uniqueness that has kept them socially and genetically separate from other peoples. The second volume traces the history of Jewish-gentile relations, and finds the causes of anti-Semitism primarily in the almost invariable commercial and intellectual dominance of gentile societies by Jews and in their refusal to assimilate. The Culture of Critique brings his analysis into the present century, with an account of the Jewish role in the radical critique of traditional culture.

The intellectual movements Prof. MacDonald discusses in this volume are Marxism, Freudian psychoanalysis, the Frankfurt school of sociology, and Boasian anthropology. Perhaps most relevant from a racial perspective, he also traces the role of Jews in promoting multi-culturalism and Third World immigration. Throughout his analysis Prof. MacDonald reiterates his view that Jews have promoted these movements as Jews and in the interests of Jews, though they have often tried to give the impression that they had no distinctive interests of their own. Therefore Prof. MacDonald’s most profound charge against Jews is not ethnocentrism but dishonesty – that while claiming to be working for the good of mankind they have often worked for their own good and to the detriment of others. While attempting to promote the brotherhood of man by dissolving the ethnic identification of gentiles, Jews have maintained precisely the kind of intense group solidarity they decry as immoral in others.

Celebrating Diversity
Prof. MacDonald claims that one of the most consistent ways in which Jews have advanced their interests has been to promote pluralism and diversity – but only for others. Ever since the 19th century, they have led movements that tried to discredit the traditional foundations of gentile society: patriotism, racial loyalty, the Christian basis for morality, social homogeneity, and sexual restraint. At the same time, within their own communities, and with regard to the state of Israel, they have often supported the very institutions they attack in gentile society.

Why is this in the interests of Jews? Because the parochial group loyalty characteristic of Jews attracts far less attention in a society that does not have a cohesive racial and cultural core. The Jewish determination not to assimilate fully, which accounts for their survival as a people for thousands for years – even without a country – has invariably attracted unpleasant and even murderous scrutiny in nations with well -defined national identities. In Prof. MacDonald’s view it is therefore in the interest of Jews to dilute and weaken the identity of any people among whom they live. Jewish identity can flower in safety only when gentile identity is weak.

Prof. MacDonald quotes a remarkable passage from Charles Silberman: “American Jews are committed to cultural tolerance because of their belief – one firmly rooted in history – that Jews are safe only in a society acceptant of a wide range of attitudes and behaviors, as well as a diversity of religious and ethnic groups. It is this belief, for example, not approval of homosexuality, that leads an overwhelming majority of American Jews to endorse ‘gay rights’ and to take a liberal stance on most other so-called ‘social’ issues.”

He is saying, in effect, that when Jews make the diversity-is-our-strength argument it is in support of their real goal of diluting a society’s homogeneity so that Jews will feel safe. They are couching a Jewish agenda in terms they think gentiles will accept. Likewise, as the second part of the Silberman quotation suggests, Jews may support deviant movements, not because they think it is good for the country but because it is good for the Jews.

Prof. Silberman also provides an illuminating quote from a Jewish economist who thought that republicans had more sensible economic policies but who voted for the Democratic presidential candidate anyway. His reason? “I’d rather live in a country governed by the faces I saw at the Democratic convention than those I saw at the Republican convention.” This man apparently distrusts white gentiles and voted for a racially mixed party even if its economic policies were wrong. What is good for Jews appears to come before what is good for the country.

Earl Raab, former president of heavily Jewish Brandeis University makes the diversity argument in a slightly different way. Expressing his satisfaction with the prediction that by the middle of the next century whites will become a minority, he writes, “We have tipped beyond the point where a Nazi-Aryan party will be able to prevail in this country.” He is apparently prepared to displace the people and culture of the founding stock in order to prevent the theoretical rise of an anti-Jewish regime. Prof. Raab appears to see whites mainly as potential Nazis, and is willing to sacrifice their culture and national continuity in order to defuse an imagined threat to Jews. This passage takes for granted the continued future existence of Jews as a distinct community even as gentile whites decline in numbers and influence.

In the same passage, Prof. Raab continues by noting that, “We [Jews] have been nourishing the American climate of opposition to bigotry for about half a century. That climate has not yet been perfected, but the heterogeneous nature of our population tends to make it irreversible…” – just as it tends to make the ultimate displacement of European culture also irreversible.

Prof. MacDonald traces the development of this diversity strategy to several sources. It is widely recognized that the German-Jewish immigrant Franz Boas (1858-1942) almost single-handedly established the current contours of anthropology, ridding it of all biological explanations for differences in human culture or behavior. Prof. MacDonald reports that he and his followers – with the notable exceptions of Margaret Mead and Ruth Benedict – were all Jews with strong Jewish identities: “Jewish identification and the pursuit of perceived Jewish interests, particularly in advocating an ideology of cultural pluralism as a model for Western societies, has been the ‘invisible subject’ of American anthropology.”

By 1915, Boas and his students controlled the American Anthropological Association and by 1926 they headed every major American university anthropology department. From this position of dominance they promoted the idea that race and biology are trivial matters, and that environment counts for everything. They completely recast anthropology so as to provide intellectual support for open immigration, integration, and miscegenation. They also laid the foundation for the idea that because all races have the same potential, the failures of non-whites must be blamed exclusively on white oppression. The ultimate conclusion of Boasian anthropology was that since environment accounts for all human differences, every inequality in achievement can be eliminated by changing the environment. This has been the justification for enormous and wasteful government intervention programs.

The entire “civil rights” movement can be seen as a natural consequence of the triumph of Boasian thinking. Since all races were equivalent, separation was immoral. The color line also sharpened white self-consciousness in ways that might make whites more aware of Jewish parochialism. Thus it was, according to Prof. MacDonald, that Jews almost single-handedly launched the desegregation movement. Without the leadership of Jews, the NAACP might never have been established, and until 1975 every one of its presidents was a Jew. Prof. MacDonald reports that in 1917, when the black separatist Marcus Garvey visited NAACP headquarters, he saw so many white faces that he stormed out, complaining that it was a white organization.

Prof. MacDonald concludes that the efforts of Jews were crucial to the “civil rights” transformation of America. He quotes a lawyer for the American Jewish Congress who claims that “many of these [civil rights] laws were actually written in the offices of Jewish agencies by Jewish staff people, introduced by Jewish legislators and pressured into being by Jewish voters.”

While the Boas school was promoting integration and racial equivalence, it was also critical of, in Prof. MacDonald’s words, “American culture as overly homogeneous, hypocritical, emotionally and aesthetically repressive (especially with regard to sexuality). Central to this program was creating ethnographies of idyllic [Third-World] cultures that were free of the negatively perceived traits that were attributed to Western culture.”

The role of the anthropologist became one of criticizing everything about Western society while glorifying everything primitive. Prof. MacDonald notes that Boasian portrayals of non-Western peoples deliberately ignored barbarism and cruelty or simply attributed it to contamination from the West. He sees this as a deliberate attempt to undermine the confidence of Western societies and to make them permeable to Third World influences and people. Today, this view is enshrined in the dogma that America must remain open to immigration because immigrants bring spirit and energy that natives somehow lack.

Authoritarian Personalities
In order to open European-derived societies to the immigration that would transform them, it was necessary to discredit racial solidarity and commitment to tradition. Prof. MacDonald argues that this was the basic purpose of a group of intellectuals known as the Frankfurt School. What is properly known as the Institute of Social Research was founded in Frankfurt, Germany, during the Weimar period by a Jewish millionaire but was closed down by the Nazis shortly after they took power. Most of its staff emigrated to the United States and the institute reconstituted itself at UC Berkeley. The organization was headed by Max Horkheimer, and its most influential members were T.W. Adorno, Erich Fromm, and Herbert Marcuse, all of whom had strong Jewish identities. Horkheimer made no secret of the partisan nature of the institute’s activities: “Research would be able here to transform itself directly into propaganda,” he wrote. (Italics in the original.)

Prof. MacDonald devotes many pages to an analysis of The Authoritarian Personality, which was written by Adorno and appeared in 1950. It was part of a series called Studies in Prejudice, produced by the Frankfurt school, which included titles like Anti-Semitism and Emotional Disorder. The Authoritarian Personality was particularly influential because, according to Prof. MacDonald, the American Jewish Committee heavily funded its promotion and because Jewish academics took up its message so enthusiastically.

The book’s purpose is to make every group affiliation sound as if it were a sign of mental disorder. Everything from patriotism to religion to family – and race – loyalty are signs of a dangerous and defective “authoritarian personality.” Because drawing distinctions between different groups is illegitimate, all group loyalties – even close family ties! – are “prejudice.” As Christopher Lasch has written, the book leads to the conclusion that prejudice “could be eradicated only by subjecting the American people to what amounted to collective psychotherapy – by treating them as inmates of an insane asylum.”

But according to Prof. MacDonald it is precisely the kind of group loyalty, respect for tradition, and consciousness of differences central to Jewish identity that Horkheimer and Adorno described as mental illness in gentiles. These writers adopted what eventually became a favorite Soviet tactic against dissidents: Anyone whose political views were different from theirs was insane. As Prof. MacDonald explains, the Frankfurt school never criticized or even described Jewish group identity – only that of gentiles: “behavior that is critical to Judaism as a successful group evolutionary strategy is conceptualized as pathological in gentiles.”

For these Jewish intellectuals, anti-Semitism was also a sign of mental illness: They concluded that Christian self-denial and especially sexual repression caused hatred of Jews. The Frankfurt school was enthusiastic about psycho-analysis, according to which “Oedipal ambivalence toward the father and anal-sadistic relations in early childhood are the anti-Semite’s irrevocable inheritance.”

In addition to ridiculing patriotism and racial identity, the Frankfurt school glorified promiscuity and Bohemian poverty. Prof. MacDonald sees the school as a seminal influence: “Certainly many of the central attitudes of the largely successful 1960s countercultural revolution find expression in The Authoritarian Personality, including idealizing rebellion against parents, low-investment sexual relationships, and scorn for upward social mobility, social status, family pride, the Christian religion, and patriotism.”

Of the interest here, however, is the movement’s success in branding ancient loyalties to nation and race as mental illnesses. Although he came later, the French-Jewish “deconstructionist” Jacques Derrida was in the same tradition when he wrote:

“The idea behind deconstruction is to deconstruct the workings of strong nation-states with powerful immigration policies, to deconstruct the rhetoric of nationalism, the politics of place, the metaphysics of native land and native tongue… The idea is to disarm the bombs… of identity that nation-states build to defend themselves against the stranger, against Jews and Arabs and immigrants…”

As Prof. MacDonald puts it, “Viewed at its most abstract level, a fundamental agenda is thus to influence the European-derived peoples of the United States to view concern about their own demographic and cultural eclipse as irrational and as an indication of psychopathology.” Needless to say, this project has been successful; anyone opposed to the displacement of whites is routinely treated as a mentally unhinged “hate-monger,” and whenever whites defend their group interests they are described as psychologically inadequate. The irony has not escaped Prof. MacDonald: “The ideology that ethnocentrism was a form of psychopathology was promulgated by a group that over its long history had arguably been the most ethnocentric group among all the cultures of the world.”

Immigration
Prof. MacDonald argues that it is entirely natural for Jews to promote open immigration. It brings about the “diversity” Jews find comforting and it keeps America open to persecuted co-religionists throughout the world. He says Jews are the only group that has always fought for mass immigration; a few European ethnic organizations have made sporadic efforts to make it easier for their own people to come, but only Jews have consistently promoted open borders for all comers. Moreover, whatever disagreements they may have had on other issues, Jews of every political persuasion have favored high immigration.

This, too, goes back many years, and Prof. MacDonald traces in considerable detail the sustained Jewish pro-immigration effort. Israel Zangwill, author of the eponymous 1908 play The Melting Pot, was of the view that “there is only one way to World Peace, and that is the absolute abolition of passports, visas, frontiers, custom houses…” He was nevertheless an ardent Zionist and disapproved of Jewish intermarriage.

Although the statue of liberty, properly known as Liberty Enlightening the World, was a gift to the United States from France as a tribute to American political traditions, the sonnet by the Jewish Emma Lazarus helped change it into a symbol of immigration. Affixed to the base of the statue several decades after its construction, the poem welcomes to America “huddled masses yearning to breath free/The wretched refuse of your teeming shore.”

Prof. MacDonald has discovered that implausible arguments about diversity being a quintessentially American strength have been made by Jews for a long time. He reports that in 1948 the American Jewish Committee was urging Congress to believe that “Americanism is the spirit behind the welcome that America has traditionally extended to people of all races, all religions, all nationalities.” Of course, there had never been such a tradition. In 1952, the American Jewish Congress argued in hearings on immigration that “our national experience has confirmed beyond a doubt that our very strength lies in the diversity of our peoples.” This, too, was at a time when U.S. immigration law was still explicitly designed to maintain a white majority.

It is often said that when the old immigration policy was scrapped in 1965, scarcely anyone knew, and no one predicted, that the new law would change the racial makeup of the country. Prof. MacDonald disputes this, arguing that this had been the objective of Jewish groups from the beginning.

Prof. MacDonald finds that Jews have been the foremost advocates of immigration in England, France, and Canada, and that Jewish groups were the most vocal opponents of independence for Quebec. Australian Jews led the effort to dismantle the “white Australia” policy, one reason for which was cited in an editorial in the Australian Jewish Democrat: “The strengthening of multi-cultural or diverse Australia is also our most effective insurance policy against anti-Semitism. The day Australia has a Chinese Australian Governor General I would feel more confident of my freedom to live as a Jewish Australian.” Like Earl Raab writing about the United States, this Australian Jew is prepared to sacrifice the traditional culture, people, and identity of Australia to specifically Jewish interests. It would not be surprising if such an openly expressed objective did not have the opposite effect from the intended, and increase anti-Jewish sentiment.

Jews and the Left
It is well known that Jews have been traditionally associated with the left, and Prof. MacDonald investigates this connection in some detail. Historically it was understandable that Jews should support movements that advocated overthrowing the existing order. After emancipation, Jews met resistance from gentile elites who did not want to lose ground to competitors, and outsiders easily become revolutionaries. However, in Prof. MacDonald’s view, Jewish commitment to leftist causes has often been motivated by the hope that communism, especially, would be a tool for combating anti-Semitism, and by expectation that universalist social solutions would be yet another way to dissolve gentile loyalties that might exclude Jews. The appeal of univeralist ideologies is tied to the implicit understanding that Jewish particularism will be exempt: “At the extreme, acceptance of a universalist ideology by gentiles would result in gentiles not perceiving Jews as in a different social category at all, while nonetheless Jews would be able to maintain a strong personal identity as Jews.”

Prof. MacDonald argues that Jews had specifically Jewish reasons for supporting the Bolshevik revolution. Czarist Russia was notorious for its anti-Semitic policies and, during its early years, the Soviet Union seemed to be the promised land for Jews: it ended state anti-Semitism, tried to eradicate Christianity, opened opportunities to individual Jews, and preached a “classless” society in which Jewishness would presumably attract no negative attention. Moreover, since Marxism taught that all conflict was economic rather than ethnic, many Jews believed it heralded the end of anti-Semitism.

Prof. MacDonald emphasizes that although Jewish Communists preached both atheism and the solidarity of the world’s working people, they took pains to preserve a distinct, secular Jewish identity. He reports that Lenin himself (who had one Jewish grandparent) approved the continuation of an explicitly Jewish identity under Communism, and in 1946 the Communist Party of the United States voted a resolution also supporting Jewish peoplehood in Communist countries. Thus, although Communism was supposed to be without borders or religion, Jews were confident that it would make a place for their own group identity. He writes that despite the official view that all men were to be brothers, “very few Jews lost their Jewish identity during the entire soviet era.”

Jewish Communists sometimes betrayed remarkable particularism. Prof. MacDonald quotes Charles Pappoport, the French Communist leader: “The Jewish people [are] the bearer of all the great ideas of unity and human community in history… The disappearance of the Jewish people would signify the death of humankind, the final transformation of man into a wild beast.” This seems to attribute to Jews an elite position incompatible with “unity and human community.”

Prof. MacDonald argues that many Jews began to fall away from Communism only after Stalin showed himself to be anti-Semitic. And just as Jews had been the leading revolutionaries in anti-Semitic pre-Revolutionary Russia, Jews became the leading dissidents in an anti-Semitic Soviet Union. A similar pattern can be found in the imposed Communist governments of Eastern Europe, which were largely dominated by Jews. The majority of the leaders of the Polish Communist Party, for example, spoke better Yiddish than Polish, and they too maintained a strong Jewish identity. After the fall of Communism many stopped being Polish and emigrated to Israel.

Prof. MacDonald writes that in Bela Kun’s short-lived 1919 Communist government of Hungary, 95 percent of the leaders were Jews, and that at the time of the 1956 uprising Communism was so closely associated with Jews that the rioting had almost the flavor of a pogrom. He argues that in the United States as well, the hard core among Communists and members of Students for a Democratic Society (SDS) was mainly Jewish. Here, too, a revolutionary, atheist, and universalist world-view was fully compatible with strong identification as Jews. Prof. MacDonald quotes from a study of American leftists:

“Many Communists, for example, state that they could never have married a spouse who was not a leftist. When Jews were asked if they could have married Gentiles, many hesitated, surprised by the question, and found it difficult to answer. Upon reflection, many concluded that they had always taken marriage to someone Jewish for granted.” Their commitment as Jews was even more fundamental and unexamined than their commitment to the left.

Prof. MacDonald reports that many American Jews also abandoned Communism as it became increasingly anti-Semitic. For a large number, the Soviet Union’s severing of diplomatic ties with Israel during the 1967 war was the last straw. A former SDS activist no doubt spoke for many when he explained, “If I must choose between the Jewish cause and a ‘progressive’ anti-Israel SDS, I shall choose the Jewish cause. If barricades are erected, I will fight as a Jew.” According to Prof. MacDonald, American neoconservatism can also be described as a surface shift in external politics that leaves the more fundamental commitment to Jewish identity unchanged. Thus, former leftists abandoned an ideology that had turned against Israel and refashioned American conservatism into a different movement, the one unshakable theme of which was support for Israel. Neoconservatives also support high levels of immigration and were active in excluding white racial identification from the “respectable” right.

Objections
There are many possible objections to Prof. MacDonald’s thesis. The first is that it is largely built on the assumption that Jews are dishonest. It is always risky to assume one understands the motives of others better than they do themselves. Jews have traditionally thought of themselves as a benevolent presence, even as a “light unto the nations” or a “chosen people.” This is echoed today in the Jewish self image as champions of the excluded and the oppressed. Most of the time what passes for “social justice” has the effect of undermining the traditions and loyalties of gentile society, but are Jews deliberately undermining these things rather than righting what they perceive to be wrongs?

Prof. MacDonald concedes that many Jews are sincere in their support for liberal causes, but then escalates his indictment by arguing that “the best deceivers are those who deceive themselves.” In other words, many Jews who are actually working for Jewish interests have first convinced themselves otherwise. A Jew who mainly wants America to become less white may also have convinced himself that America benefits from a multitude of cultures. Having convinced himself he can more effectively convince others.

Many Jews, Prof. MacDonald argues, are not even conscious of the extent to which their Jewishness is central to their identities or their political views. He quotes Rabbi Abraham Joshua Heschel on his surprise at how passionately he embraced the Israeli side during the 1967 war: “I had not known how Jewish I was.” This is an arresting statement from a man who was thought to be perhaps the greatest Jewish spiritual leader of his time. And whether or not it affects their politics, Jews certainly appear to have a very vivid sense of peoplehood. Prof. MacDonald quotes theologian Eugene Borowitz as saying,”most Jews claim to be equipped with an interpersonal friend-or-foe sensing device that enables them to detect the presence of another Jew, despite heavy camouflage.” Always to think in terms of “friends or foe” is no insignificant matter.

Prof. MacDonald is therefore skeptical of Jewish disavowals: “Surface declarations of a lack of Jewish identity may be highly misleading.” He notes that Jewish publications write about the power and influence of American Jews in language Jews would immediately denounce as “anti-Semitic” if used by gentiles. He agrees with Joseph Sobran, who has said “they want to be Jews among themselves but resent being seen as Jews by Gentiles. They want to pursue their own distinct interests while pretending that they have no such interests…”

Prof. MacDonald argues that the success of Jewish-led intellectual movements has been possible only because their Jewish character was hidden. If multi-culturalism or mass immigration or The Authoritarian Personality had been promoted by Orthodox Jews in black coats the Jewish element would have been clear. Prof. MacDonald writes that in fact, “the Jewish political agenda was not an aspect of the theory and the theories themselves had no overt Jewish content. Gentile intellectuals approaching these theories were therefore unlikely to view them as aspects of Jewish-gentile cultural competition or as an aspect of a specifically Jewish political agenda.” Prof. MacDonald also claims that Jews have often tried to conceal the Jewish character of an intellectual movement by recruiting token gentiles for visible positions as spokesmen. He writes that this tactic was so common in the American Communist Party that gentiles often saw through it and resigned.

But how can motives ever be completely known? Prof. MacDonald sets a difficult test: “The best evidence that individuals have really ceased to have a Jewish identity is if they choose a political option that they perceive as clearly not in the interest of Jews as a group. In the absence of a clearly perceived conflict with Jewish interests, it remains possible that different political choices among ethnic Jews are only differences in tactics for how best to achieve Jewish interests.”

This standard may seem unduly harsh – until it is applied to white gentiles. Third-World immigration, affirmative action, anti-discrimination laws, and forced integration are clearly not in the interests of whites, yet many whites embrace them, thus demonstrating how completely they have abandoned their racial identity.

Finally, Prof. MacDonald raises the disturbing possibility that some Jews, because of centuries of conflict with gentiles, actively hate gentile society and consciously wish to destroy it: “a fundamental motivation of Jewish intellectuals involved in social criticism has simply been hatred of the gentile-dominated power structure perceived as anti-Semitic.” He describes the 19th century German-Jewish poet Heinrich Heine as “using his skill, reputation and popularity to undermine the intellectual confidence of the established order.”

In defense of this highly provocative view, Prof. MacDonald quotes Benjamin Disraeli on the effects of centuries of Jewish-gentile relations on Jews: “They may have become so odious and so hostile to mankind as to merit for their present conduct, no matter how occasioned, the obloquy and ill-treatment of the communities in which they dwell and with which they are scarcely permitted to mingle.”

Apart from any questions of motives, however, is the question of numbers. Jews are a tiny minority in the United States and within that minority there is disagreement even on matters that clearly affect Jews. How can Jews possibly be responsible for dramatic changes in the intellectual landscape? In Prof. MacDonald’s view, the explanation lies in the intelligence, energy, dedication, and cohesiveness of Jews. He attributes a great deal to the average IQ of Jews – at 115, a full standard deviation above the white gentile average – and to “their hard work and dedication, their desire to make a mark on the world, and their desire to rise in the world, engage in personal promotion, and achieve public acclaim…” He also believes Jews have worked together unfailingly on any question they consider necessary for survival: “Intellectual activity is like any other human endeavor: Cohesive groups outcompete individual strategies.” He notes that there has never been a time when large numbers of white Americans favored non-white immigration; it was a cohesive, determined minority that beat down the disorganized resistance of the majority.

Prof. MacDonald believes that because of the effectiveness of some Jews, it was not even necessary that most Jews actively support anti-majoritarian movements, but that Jewish activity was still decisive. As he puts it, “Jewish-dominated intellectual movements were a critical factor (necessary condition) for the triumph of the intellectual left in late twentieth-century Western societies.” This, of course, can never be tested, but there can be no doubt that American Jews have had a disproportionate effect on the American intellect. Prof. MacDonald quotes Walter Kerr, writing in 1968, to the effect that “what has happened since World War II is that the American sensibility has become part Jewish, perhaps as much Jewish as it is anything else… The literate American mind has come in some measure to think Jewishly.”

Aside from the question of whether Prof. MacDonald is right is the further question of what difference it makes if he is right. If correct, his thesis certainly sheds light on the rapidity with which whites lost their will. Just a few decades ago whites were a confident race, proud of their achievements, convinced of their fitness to dominate the globe. Today they are a declining, apologetic people, ashamed of their history and not sure even of their claim to lands they have occupied for centuries. It is very rare for fundamental concepts to be stood on their heads in the course of just a generation or two, as has happened with thinking about race. Such speed suggests there has been something more than natural change.

Originally appeared in American Renaissance, June 1999, issue 54 entitled ‘Cherchez le Juif.’ Stanley Hornbeck is the pen name of a Washington, DC area businessman. Kevin MacDonald, The Culture of Critique: An Evolutionary Analysis of Jewish Involvement in Twentieth-Century Intellectual and Political Movements, Praeger (1998) $65.00, 379 pp.

http://www.heretical.com/miscellx/culturec.html

Now you know!!

ZOG OF BRITAIN!

WE NEED MASS IMMIGRATION SO THE ELITE’S TELL US….

Aside from the question of whether Prof. MacDonald is right is the further question of what difference it makes if he is right. If correct, his thesis certainly sheds light on the rapidity with which whites lost their will. Just a few decades ago whites were a confident race, proud of their achievements, convinced of their fitness to dominate the globe. Today they are a declining, apologetic people, ashamed of their history and not sure even of their claim to lands they have occupied for centuries. It is very rare for fundamental concepts to be stood on their heads in the course of just a generation or two, as has happened with thinking about race. Such speed suggests there has been something more than natural change.

2 responses to “Makow – The Jewish Century 2003

  1. http://www.rense.com/general37/century.htm

    http://www.heretical.com/miscellx/culturec.html

    More significantly, according to MacDonald, the Western intellectual world has become Judaized. Jewish values and attitudes now constitute the culture of the West. Because of deep-seated Jewish hostility toward traditional Western (i.e. Christian) culture, the founding peoples “have been made to feel deeply ashamed of their own history, surely the prelude to their demise as a culture and a people.” (lxix)

    Specifically, Jewish organizations promote policies and ideologies aimed at undermining cultural cohesion while practising the opposite policies themselves. While they promote multiculturalism and internationalism in the West, they insist that Israel remain a racially pure national enclave for Jews.

    Kevin MacDonald: Jews play a “leading role” in promoting multiculturalism in Europe
    In this You Tube video, Barbara Lerner Spectre, who runs a government-funded Jewish study group in Sweden, makes the following remarkable statement—remarkable because she does not attribute anti-Jewish attitudes to irrational prejudices or even Muslims who hate Israel. Instead she says that it’s because of the “leading role” played by Jews in the movement toward multiculturalism:

    I think there is a resurgence of anti-Semitism because at this point in time Europe has not yet learned how to be multicultural. And I think we are going to be part of the throes of that transformation, which must take place. Europe is not going to be the monolithic societies they once were in the last century. Jews are going to be at the centre of that. It’s a huge transformation for Europe to make. They are now going into a multicultural mode and Jews will be resented because of our leading role. But without that leading role and without that transformation, Europe will not survive.

    Her comment is an example of the age-old Jewish self-concept of a “Light Unto the Nations”: Jews saving Europe by leading it to multiculturalism. One wonders why she thinks Europe could not survive as a set of monocultural societies. Israel and many other societies function quite well with a recognized dominant culture and people and, as repeatedly emphasized here, multicultural societies have a hosts of costs and no visible benefits. The better question, of course, is how Europe can survive multiculturalism. By definition, it can’t.

    The interview is part of a longer set of interviews available here.

    http://theoccidentalobserver.net/tooblog/?p=3372

    CENSORED…

    FOUND BARBARA….

    FreeBDesh on 6 Nov 2011

    Zionists (Jewish supremacists) are waging a racial campaign against European people through the promotion of multiculturalism and demographic genocide. Zionists colonised Palestine (“Israel”) in 1967. Zionists support Jewish-racial chauvinism in occupied-Palestine, while at the same time they promote multiculturalism against Europeans in their own homeland.

    The ultimatum faced by Europeans throughout the Western world is to place themselves in a position of enormous vulnerability in which their destinies will be determined by other peoples, many of whom hold deep historically conditioned hatreds toward them. Europeans’ promotion of their own displacement is the ultimate foolishness—an historical mistake of catastrophic proportions.

    Category:
    News & Politics

    No one says a neighborhood that is 100% black needs more diversity.
    No one says a neighborhood that is 100% Asian needs more diversity.
    No one says a neighborhood that is 100% Mexican needs more diversity.
    They are already 100% diverse.
    All white neighborhoods and only white neighborhoods always need to be More Diverse. White neighborhoods only stop needing to be More Diverse when there are no more White people left.
    Diversity is a codeword for white genocide
    TheGenseric 1 week ago

    POLITICIANS CAN STUFF DIVERSITY UP THEIR ARSE!

  2. 44connected on 15 Jul 2011

    Alan Watt – Cutting through the Matrix – Not to be confused with the philosopher – Alan Watts.

    Alan Watt, (the thinking man’s David Icke) in this video talks about how the illuminati uses mind control on the Profane to set up the New World Order.

    “Charles Galton Darwin the grandson of Charles Darwin, said that “every civilization has really been a form of slavery for the people,” and he was all for it. That was a NATURAL ORDER according to him and of course those who are trained in power and control of the people are trained in this technique since birth. They’re brought up listening to a different version of reality than someone brought up in a local housing area. They’re told that the realities of life the predators should be at the top the natural order. They’re predators of course because they’re such hypocrites. As good predators they can’t tell the children how they’re really feeding off them or manipulating them for different ends because children don’t understand these things and those with the low IQ’s you know the little people at the bottom of the hill you’ve got to keep them in the dark”.

    http://cuttingthroughthematrix.com

    With thanks to

    http://www.youtube.com/user/TheSilverGuild

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