Radicalism versus Reform

Serious reformers don't wish to weaken the struggle, as the radicals accuse them of doing, but they do usually wish to remove the radicalism from the struggle. The path of reform is the path of legality, the path of radicalism is often illegal and self-defeating.

The West has deteriorated so far that quick radical solutions are not deep enough or long-term enough, and they often hinder the solutions. There is so much to correct that endurance and patience are needed.

The rise out of degeneration may take several generations or more, since religion, philosophy, art, etc., all need reforming. No civilization ever lasted long without a religious foundation, and religion is largely lost in the West, and new and reformed religions take generations to establish.

For example, two deep reforms I advocate here are Theological Materialism in religious philosophy (material life evolving to supermaterial Godhood), and Ethnopluralism in political philosophy (grounded in group-selection as the primary unit of human selection), both of which could take generations to establish given our present indirect cultural Marxism (“It is forbidden to forbid” ), and rule by global corporations.

Saving religion and philosophy from abstract principles

God is only an abstract principle in most religions, and Being is only an abstract principle in philosophy. When this is more or less realized, people often become atheists or postmodern Nietzscheans.

But God, or more precisely Godhood, can be retained when Godhood is understood to be a living supreme object, or objects, which we can evolve to in the material and supermaterial world.

The Twofold Path retains the old abstract inward God or Father, which is transformed in the outward path to Godhood attained through evolution.

The Inward God is sought by way of the ascetic denial of human desires and is seen here as the symbolic experience, often blissful, of real Godhood reached through evolution.

Central values and morality are transformed to outward evolution rather than toward the inward denial of instinctive drives. This can save both religion and philosophy from mere abstract principles.

Science can this way enter the province of religion and be guided by the goals of religion and philosophy rather than by amoral technological progress.

What was the goal set by the program of creation at the beginning of the cosmos? I believe the activating goal---defined here as the Activation To Godhood, or the Spirit-Will-To-Godhood---is for life to evolve in the material and supermaterial world to Godhood.

Various early and later religious and scientific myths have developed sometimes beautiful attempts to portray the creation and goals, or lately non-goals, of the cosmos. The more intelligent we can become the greater will be our understanding in pursuing the sacred evolutionary goal toward Godhood.

Gay marriage?!

If traditional marriage, reproduction, and family are the foundation from which all cultures have grown, what kind of foundation for culture does gay marriage bring? Ask the Postmodernists. Their belief in no-belief, other than the belief in no-belief, and their belief in no fundamental human nature, no absolutes, stunningly includes not believing in the vital foundation of human reproduction which naturally cannot happen in gay marriages.  With gay marriage now made legal by the highest court in the land, the Postmodern intellectual leadership have sunk us even deeper into their degeneration... This won't last, real human nature, real reproduction and survival always rises, even if a nation falls first...Our slow decline has sped up.

The origin of ethnopluralism in the material activation to Godhood

The morality of religion and philosophy have been mostly organized from within in the desire-free value of attaining truth or reality, or the God or Father Within, which was a symbolic experience of the real Godhood attained in the Outward Path of material and supermaterial evolution. The Twofold Path retains but transforms the restraining goal of the Inward Path to the evolving goal of the Outward Path.

In evolving toward this sacred goal of Godhood, human communities and groups, usually arranged as ethnic groups, can do more for individuals than individuals can alone, which is the origin of altruism, vital interest in the genetic and cultural welfare of others. And so over the course of evolution group-selection became the central unit of selection, and this behavior became the basic orientation of human nature and evolution, which we still retain within us today.

The point made here is that harmony in political philosophy and culture in general works better when humans arrange themselves in an ethnopluralism of ethnostates, which corresponds best to human nature. That is, ethnic regions and states, usually protected by some kind of federalism. This allows real human nature to function best, each in his own way, with the separation needed for variety in evolution, along with the deeper goal of long term material evolution to Godhood.

Time and again throughout human history empires have broken down into ethnostates and ethnopluralism due mainly to the real human nature mentioned above. So the action proposed here is to consciously and rationally move toward ethnopluralism, but do so legally, conservatively, keeping traditions even as we transform them. For example, the U.S. Constitution separates powers and states which could accommodate a future ethnopluralism, thereby seeking to avoid civil disruptions and even civil war between increasingly contending ethnic cultures.

The origin of ethnopluralism in the material activation to Godhood sanctifies the human behavior and political form which is essential to our survival and well-being, and our deeper evolution toward Godhood.

Goals and sub-goals in deep conservatism

“Conservatism” has goals and sub-goals and I think this requires an evolutionary conservatism, a deep conservatism in view of the final goals here defined as as material evolution to supermaterial Godhood. This also applies to politics, religion and philosophy, where traditions can be maintained, as in conservatism, but transformed, as in theological materialism.

For example, I think the U.S. Constitution could accommodate ethnopluralism, with regions and states for distinct ethnic cultures, grounded in the tradition of the separation of powers and states, which could help the increasingly feuding ethnic groups in America, and the unending legal and illegal immigration into America, and do so in a realistic way that does not counter real human nature, which remains group-selecting.

Deep conservatism could also apply the Inward Path of traditional religion which is designed to reach the symbolic experience of the God or Father Within and retain but transform it into the Outward Path of material and supermaterial evolution to real Godhood.

This helps define a deeper conservatism with final theological goals and sub-goals. The more we know the better we can adjust the sub-goals to the goals. Human genetic and environmental improvements can improve our decision-making---it is not only artificial intelligence that requires enhancement.

What Can Mediate Modern Life?

Religion no longer mediates much of modern life, philosophy doesn't, science doesn't (other than a sort of technocracy), and politics doesn't, not in meaningful ways. What seems to lead us now, as Pierre Manent pointed out (Modern Age, Winter 2015), is conquest through expansion of the human commercial empire and the claim that it “lifts all boats.” That is how we try to relieve the tensions and mediate between everyone, rich, poor, different ethnic groups, nations, etc, this is our modern “universalism.” This has left modern man, individuals and nations, without much deeper meaning and direction.

The proposed form here of mediation or “political science,” between “what we are and what we do,” is the following: We start with the universal activation of life to survive, we include universal human nature as being essentially group-selecting, then following real human nature we separate ourselves politically and culturally into a natural ethnopluralism of ethnostates, protected by some form of federalism---which can be accommodated by many conservative traditions, then we mediate our biological and cultural evolution with the evolutionary and sociobiological sciences, and finally more deeply we mediate with the religious philosophy of theological materialism, which specifies that material life is universally evolving to supermaterial Godhood, with starts and stops along the way, and we consciously, religiously, philosophically, scientifically, politically and culturally help that sacred evolution along.

Final goals at the activation of creation

Supposedly at the primordial creation a goal-system of life was present. Some think there are no such goals, but it seems to me that the definition of life itself suggests that life requires at least the goal of living and surviving.

I think the zenith or final goal of evolving life is for life to evolve materially and then supermaterially to Godhood, which is the greatest survival, and I think this goal was there from the primordial creation of life, even if life has been created many times over in many cosmos.

To reach the final goals of life it would seem that the more intelligent we are---which might include beauty, truth and goodness---the better we will see and reach the final goal, and so these traits and values could be consciously pursued in consciously helping to direct evolution.

Final goals in this sense might be said to constitute a key aspect of survival, and have been present with the activation of life in the first place, and present as the activation within life, called here the material/supermaterial Spirit-Will-To-Godhood.

The method we use to deal with change is the central political question

Culture and politics need to be compatible with human nature or we end up getting nowhere. Prior to the central question of political change the question is: what is human nature?

As Paul Lewis pointed out (Modern Age, Winter 2015), Edmund Burke's rising Whig bourgeoisie could have created a revolution against English feudalism if England had not already gone through centuries of change, such as the so-called “Glorious Revolution” against the Stuart kings, which brought about more press freedom, annual sessions of Parliament, and a more limited monarchy---although the “revolution” also included some violent change as well.

Those who think America was not class conscious because we had no feudal past don't define the Civil War as a northern bourgeoisie revolution against a feudal South, which it was in many ways. Now we have seen the rise of another feudal-like system, global capitalism, with the one percent controlling more and more of the wealth and the people becoming more like serfs.

So we can anticipate revolution against the one percent, as well as disruptions, civil disorder, and even revolution resulting from multiculturalism and contending ethnic groups, which is increasingly seen. And here is where the method dealing with change becomes vital. I think we need a combination of conservatism, modern liberalism, and the evolutionary science of human nature, a combination of Burke, Thomas Paine and Edward O. Wilson.

Contrary to Burke, human nature is not a “mere abstraction,” human nature is the state of nature that preceded the creation of culture. But contrary to Paine, human nature is also much influenced by the environment, social groups, habits and traditions, which depend on the time and the place. It is true that abstract ideas have often led to radical revolution, but social traditions have often led to stagnation. So, again, how political philosophy deals with change is vital.

I believe human nature is now defined by the evolutionary sciences more accurately than ever before as including kin-selection preferences, incest taboos, marriage, hierarchy, division of labor, gender differentiation, localism, ethnocentrism, even xenophobic, and religious-making, among other things, with group-selection as the primary unit of selection. If culture or political philosophy proposes to not include these things, the culture does not last long and it will always return to these things.

I believe this view of human nature leads to the ethnopluralism hypothesis, and so I think we need to apply the best methods to deal with the changes needed to establish ethnopluralism. Will it be revolutionary or conservative change? As mentioned above, I think a combination of conservatism and modern liberalism grounded in the evolutionary science of human nature—a combination of Burke, Paine and Wilson---is the way to change.

In the United States the separation of powers and states seen in the original Constitution could legally lead to an ethnopluralism of regions and states with ethnic cultures, protected by a light federalism. I think this might better avoid radical revolution against the new feudalism of the global one percent, as well as avoiding civil disorder and revolution from multiculturalism, with contending ethnic groups, which is increasingly seen.

With a deep conservatism, I would hope that the religious foundation required by any long lasting civilization would, gradually, change toward the philosophy of theological materialism, which retains but transforms past religion, as we all evolve materially in our own ways toward supermaterial Godhood.

How Franzen's “Freedom” was almost a great novel

I finally read Jonathan Franzen's long novel “Freedom,” five years after it was published. I don't read many modern novels because I usually find them intellectually arrogant, merely pornographic, and always modern-liberal.

Franzen is of course a modern-liberal but he is also a literary genius, and because he is a genius he very effectively holds his mirror up to modern liberalism, that is, environmentalism, overpopulation, sustainable agriculture, and so on, and so on, which are important, but massive government programs are not the way to resolve these issues---to his credit Franzen does ridicule neoconservativism.

But Franzen's beautiful mirror of nature leads to becoming unintentionally a striking condemnation of the wasteland of modern-liberalism with no way out other than individualistic love between lost people. Love is of course important but divorced from a larger religious sensibility it can become sterile. Religion has had answers to what purpose we are born, although I think traditional religion limits life's purposes to experiencing the ascetic Inward Path to the God or Father Within, which secondarily points to Franzen's love as the answer, and that is not enough.

The universe is orderly and meaningful, material life evolves to supermaterial Godhood, with starts and stops along the way, which is the real purpose of life and religion. Art and religion can both affirm this meaning and purpose. The material and the supermaterial are as one. To change T.S. Eliot, this is not a dead land, this is not a cactus land, only the Inward Path requires the blocking of all material desires to experience the God Within. Art can affirm the sacred Outward Path with evolutionary realism, as life evolves toward outward Godhood.

So for those reasons I think the novel was “almost” a great novel. I could have defined it as great if Franzen had retained his genius paean to modern-liberalism but then at the end, with the denouement, his characters had discovered paleoconservatism, or better yet, affirmed the ethnopluralism hypothesis as the way out of the devastation of modern liberalism. And deeper than that would be an affirmation of theological materialism for the lost world of modern philosophy. But then it might not have found a publisher.

Fate and Nature's Evolution

“Fate is decreed, no one can escape it, not even a God.” (Herodotus)

“Necessity” as the way of nature's evolution might help explain “fate” in ancient Greece. Evolutionary “justice” in nature is not always the same as human justice, and this is where justice might seek harmony with nature's evolution. In this sense, Charles Darwin and E.O.Wilson could be thought of as our evolutionary “oracles.”

Fulfilling what appears to be the largely determined fate of nature's evolution seems to be the overarching challenge, but how to discern nature's evolution and nature's justice and then apply it to human justice is the epic question.

Meanwhile, we often act as if we are free when we don't know our fate in nature's evolution. But then animal's fulfill their fates in nature even though they are totally ignorant of their fates. We can apply science to try to figure out any determinism in nature, but we can also apply intuition and even revelation (oracles to the Greeks). Rationality might even have to bring itself in line with nature's evolution.

The fundamental pattern perceived in the fate of nature's evolution as seen in theological materialism, written about here, is the largely determined evolution of material life to supermaterial Godhood. Humans are at least partially free to choose between several determined paths. Ronald Osborn (Modern Age, Winter 2015) thought that localized political freedom was applied by the Ancient Greeks but it could not release them from the underlying fate of their Gods.

Osborn suggests why obedience to the rule of Law by the Greeks was superior to obedience to the absolute monarchy of the Persians: “the law bids them always the same thing” whereas the monarch can be capricious and unpredictable. This had profound consequences for future politics and the social order in the West.

 

The old Norse suggested a way out of fate through great courage or great love---“Courage at the edge of the Abyss”---which is interesting coming from one of the gloomiest ancient religions regarding the certain fate of man and the world.

The definition of the object is secondary to the object itself

Does the sacredness of the living object elevate the physical over the mental? What it seems to do is place the definition of the object, by word or mathematics, as secondary to the object itself.

We have been defining and than worshiping the definition since before Plato, and not worshiping the living sacred supreme object, or supreme objects of life, which we can materially and supermaterially evolve to become, culminating in real Godhood. This is the legitimate transvaluation needed, not the death of God, which was the transvaluation Nietzsche desired.

Definitions and symbols are of course important, in their place, but religion, philosophy, and culture, need to be liberated from worship of the definition.

The American Founders and Sociobiology

I agree with Robert Kraynak that each generation needs to rediscover the American Founders. Here is how I do it.

I prefer the term ordered evolution to “ordered liberty,” based on the observed patterns of natural phenomena leading to natural law. After centuries of study human nature can now be seen as kin-centered, gender defined, heterosexual marriage-making, hierarchical, ethnocentric, even xenophobic, and religious-making, among other mostly traditional things, with group-selection as the primary unit of selection. And due mainly to basic human nature, America has become a melting pot which did not melt, and we are left with Native Americans, Afro-Americans, Latin Americans, Asian Americans, Jewish Americans, European Americans, and so on.

Deeper than this I believe that natural law also contains the material and supermaterial activation of life to materially evolve toward Godhood, which was first only symbolically experienced as the Father or God Within in the Inward Path of traditional religions. Ordered evolution mirrors this sacred goal more clearly than ordered liberty. Freedom is not the hyper-individualism of libertarianism, and not the state empowering (supposedly) people with a powerful centralized state.

The Founders wanted limited government with a separation of powers and states protected in their independence by federalism. This separation of powers and states can fit with having ethnic cultures living in virtual ethnostates and regions with an ordered ethnopluralism, protected by federalism. This can be done slowly---we might even have regions that want to try to remain multicultural in one territory.

The Founders did not support global imperialism even while thinking that America could remain a great power. Economic nationalism fits this best, with tariffs on foreign goods and with the protection of American manufacturing, which is now nearly lost to the enrichment of a global few, very few.

As to the cultural wars, “enlightened traditionalism” (Kraynak) fits with the biological origin of much of social behavior as discovered since the time of the Enlightenment, which has even affirmed human nature as perpetuating the traditional values, as mentioned above.

The balance to get right is the freedom to evolve in accord with human nature and natural law, which I think leads to ethnopluralism, while accommodating the rediscovery of the Founders ideas of America and their vision of limited government and the separation of powers and states. Rediscovering and transforming the ideas of the Founders into a workable ethnopluralism would cause far less human suffering than waiting for human nature to explode and split America apart in civil war, or in being overcome by a foreign power.

Why we may want to anthropomorphize artificial super-intelligence

Anthropomorphizing artificial super-intelligence may keep it from controlling us. The challenge is to not let human intelligence slow down creative artificial super-intelligence without creating a monster.

As Nick Bostrom put it, there would be a huge difference between artificial super-intelligence with an IQ of, say, 6,455, and a human with a 130 IQ. It would probably be impossible for humans to predict what a 6,455 IQ might do. That is why we have to be on guard. The same unpredictability might happen with the appearance of an alien extraterrestrial intelligence.

Bostrum asks, what if the super-intelligence decides to pave the world with solar panels to serve its own energy needs? Indeed. A super-intelligence might be programmed to seek Nietzschean power only.  I think power, happiness, even survival are secondary drives to the primary goal of life evolving toward Godhood. Artificial super-intelligence does not have that ancient sacred life activation, which is defined here as the Spirit-Will-To-Godhood---science has not even as yet recognized it.

It would be far better to have artificial super-intelligence working with life as an aid in our evolution. It often seems that the futurist's want to replace life with artificial super-intelligence, they seem to applaud this, which is really anti-life, unless they controlled it for themselves. That might bring that old overbearing imperial dictatorship again.

Religion and Ethnopluralism

This morning on the news when police moved in at a hip-hop concert to stop black lawbreakers, one man cried “You treat us like animals!” I suppose if a police chief said: "When you break the law you act like animals,” that would only cause another riot. But what can be done about the increasing racial unrest we are seeing?

“Multicultural” societies are inefficient in creating uniformity of purpose in the members of a large motley group. Ethnic cultures share many of the same traits and have better social coordination, which is why ethnic groups tend to live near one another even in multicultural societies. Sure there are arguments and even fights but ethnic societies are far more coordinated than multicultural societies.

I think since we already tend to naturally separate ourselves, we should do this formally, with a real ethnopluralism, that is, small ethnostates and regions, which in America could be legally accommodated by the separation of powers and states in the U.S. Constitution. This is the most realistic chance we have of all getting along together.

The task of preserving order and tradition should be the mission of conservatives, but multiculturalism goes largely unopposed by conservatives, perhaps mainly do to the non-material equality of souls as seen in the Christian Inward Path. This has caused some realists to reject religion, or to go back to a partially revived paganism.

Science and the arts, and modern or postmodern philosophy, mainly fathered by Nietzsche, have not offered a living alternative to religion. All civilizations were founded in religion and decline when religion declines, which we are now increasingly seeing in the West.

Theological materialism and the Twofold Path can salvage religion, the basic elements and symbols of religion are reborn and transformed. Inherent non-materialism has caused religion to be unequipped to deal with real life over the long term. This can be overcome in the biological and superbiological evolution to real Godhood as affirmed in the Outward Path of theological materialism, which was only symbolically experienced as the Father Within of  the Inward Path.

Evolution can then continue in a more orderly way as each ethnic culture is affirmed in its own way, in its own space. It is time to at least start thinking of this.

How to detect if you're conservative

When I read a Victorian novel and a modern novel at the same time it's always a relief to come back to the Victorian novel. It seems that modern novels are usually culturally chaotic, whereas Victorian novels are orderly. I'm not here speaking about looking for order, I'm looking to be entertained or perhaps to learn something. Still the Victorian novel is a relief after the modern novel. I'm talking here about feelings before thoughts.

Not to complicate this too much, but it seems that often our behavior, the roles we play, are designed for some artificial social or political objective, rather than living---or reading in this case---with authenticity. Since I believe group-selection is instinctively the primary unit of selection this suggest an instinctive human social and moral order. I wonder if hyperindivualistic modern liberals have this feeling of preferring order but are ignoring it, do to the imbibed a-morality of modern culture, or are they unaware of this feeling for order? Then again maybe I've inauthentically imbibed the role of conservatism, but I don't think so, I didn't arrive at my version of conservatism through the usual channels.

Allowing Ethnocentrism

The above title will seem outrageous to many people, but the way to combat racism is to allow it. Being against racism certainly has not stopped it. The solutions of both the liberals and conservatives have been mistaken: conservatives tend to deny racism and liberals want to outlaw it.

Modern western culture has created a vast field of ruin, to use a phrase of Nietzsche's. There has been an attempt to escape real human nature with hyperindivualism and solipsism, leading to self-indulgence, greed, sensual excess, addiction, and so on.

The day will one day come when one is not called a bigot for admitting ethnocentrism, because real human nature does eventually rise. According to the honest (and courageous) wing of the sociobiological sciences, human nature remains kin-centered, gender defined, age-graded, heterosexual marriage-making, hierarchical, ethnocentric, even xenophobic, and religious-making, among other things, with group-selection as the primary unit of selection. Human nature does not really atrophy but it can be shoved underground in society by fostering other emotional values.

This means that ethnopluralism with small ethnostates is the realistic way to create social and cultural order, protected by some sort of federalism---we cannot rely on our own virtues alone. The U. S Constitution could even legally affirm ethnopluralism in view of the separation of powers and states. Like school children fighting in the schoolyard, the way to create peace and order is to separate them, give them their own space.

And finally, the highest values are not merely preservation (survival) or enhancement (power), contrary to Nietzsche. Values are defined by evolution, ongoing material and supermaterial evolution toward Godhood, with Godhood reaching the highest value. Survival and power are secondary to this evolutionary valuation. Eventually we are evolving beyond our present ethnic groups.

The Aesthetics of How We Know

I don't reject the empirical way of knowledge or reject epistemology, but I give intellectual intuition, as seen in aesthetics and in religion, a central role. The human empirical restrictions or disciplines can come later to affirm what intellectual intuition finds.

I say “human” ways of thought because humans do seem confined to the limitations of their own minds, but I don't believe we are trapped there, as Kant thought, unable to find real truth or find the thing-in-itself. Like the latest “speculative realists” I don't see “epistemology having primacy over ontology,” as Steven Shaviro put it.

Epistemology can trap us in the human process, whereas the cosmos has more than the human process working. There are things in the world outside of the human perception of them. But we can think or intuit that all living things share an activating Spirit-Will-To-Godhood residing materially or supermaterially within life, which humans can grasp intuitively, and which other things or objects in the world may or may not grasp. There is, or was, even such a thing as intuitionist mathematics which relies on intuitive more than discursive reasoning.

We can grasp reality in nature because we are part of nature even if we are not the whole of nature. We are evolving along with nature toward Godhood. And this is not defined as philosophical idealism or spiritualism, the Spirit-Will-To-Godhood is a material or supermaterial activation and dependent on evolution.

This also does not reject traditional religion, it transforms the Inward God, or the Father Within, from only the inward symbolic experience of Godhood, to the Outward Path of material evolution to real Godhood within the cosmos. The beauty of real conservatism, or deep conservatism as I call it, is that it finely modifies past tradition but does not reject it. For example, we can arrive at the orthodox view of beauty, which is not merely in the eye of the beholder, and truth is not beyond the grounded values and morality of our material and supermaterial evolution toward Godhood.

We can intellectually intuit the activating forces within the life we are living, and we do that the way the artist uses intuition as the medium of knowledge, or the way the religious seer uses intellectual intuition as the criterion for awareness of reality, goodness, truth and beauty. This is the way the activating Spirit-Will is seen or understood. After this aesthetic and religious intuitive medium we can apply the more humanly restricted forms of empirical knowledge.

The post-moderns have trapped themselves in Kant's blockade of human knowledge, which has caused them to embrace nihilism as truth. The intellectual intuition affirmed here, and in theological materialism, allows us to break out of the Great Spiritual Blockade so that we may continue, consciously this time, evolving materially and supermaterially toward Godhood. This leads to the foundational values and morals of our lives... This helps explain the aesthetics of how we know.

Bruce Jenner's repugnant attempt to change himself from a man to a woman

To see the entire national media applauding former Olympic athlete Bruce Jenner's repugnant attempt to change himself from a man to a woman suggests that it won't be long before describing sexual perversions as “pathology” in the United States will send you to jail, which is now done in some European countries.

I have never given much attention to the Kardashians, not because they are debauched, but because they are boring and unoriginal. But now I understand how ill-fated it was for the Kardashian children to have had a father (and stepfather) who was so pathologically ill that he did not care what they did or who they did it with. The national media and the academic world probably can't believe how lucky they are to have found another way to defile and emasculate white males.

Well, real human nature, which sociobiologically remains kin-centered, gender defined, age-grading, heterosexual marriage-making, hierarchical, ethnocentric, even xenophobic, and religious-making, among other things, with group-selection as the primary unit of selection, always rises to cultural power and puts these kind of deviations back in the closet in order to save itself.

Ethnopluralism shores up the weakness in two systems

In an essay in “Chronicles” a while back Andrei Navrozov speculated on the differences between the West and East as between Western “civilization” and Eastern “militarization.” Militarization is collective, external, sacrificial, civilization is individual, inward, pleasure-oriented.

Some general once said that a good leader never walks past a mistake or it will come back to hurt you later. It seems to me we need both the advantages of group-altruism and the creativity of individualism to shore up the weakness in both systems---but we need to add ethnopluralism to any long-term solution. Ethnopluralism can offer both group-selection and creative civilization in their most natural state.

Can this be done? The task of ethnopluralism in the West is to liberate the culture from the sorcery of cultural Marxism which defines political correctness---it is a lie which has covered up control by an imperialistic few.

Given the security implications of government forms, I consider this to be a security issue. Ethnopluralism can save America from eventual chaos and disorder. According to real human nature, people naturally prefer their own kind, living in their own territories. I am an American patriot, the U.S Constitution could accommodate ethnopluralism with its natural separation of powers and states, which tends to happen anyway following civil disruptions or war. But I certainly advocate doing things legally.

If other nations East or West see the wisdom of ethnopluralism, so much the better for them.