A Dangerous Wayfaring
THERE IS a general feeling among thoughtful people that everyone ought to be judged as an individual, that it is not quite intellectually or morally respectable to condemn a whole race or a whole nation or all the members of a religious or ethnic group. Common sense tells us that since each individual is different from every other, not everyone in a large group can be equally bad or equally guilty, no matter how bad or guilty some of them are.
This feeling seems to be stronger among people at the conservative end of the political spectrum than among the Politically Correct. The Politically Correct person knows that there are some groups which are inherently good — homosexuals, Jews, Blacks — and never should be spoken of disparagingly, either individually or collectively, while the conservative feels that no one should be above criticism, just as no one should be condemned just because he belongs to a certain group. Thus, even the conservative who feels uncomfortable in the company of Blacks, and is honest enough to admit this to himself, frequently will balk at coming to any conclusion about Blacks as a whole. He knows that not all Blacks are rowdy and throw their garbage out the window. He knows that there are some Whites who would make more unpleasant neighbors than most Blacks.
He applies the same considerations to other groups, including Jews. No matter how much damage some Jews do, there are others who are inoffensive, even some who are admirable. He regards anti-Semitism — that is, a general dislike and condemnation of Jews — as intellectually and morally indefensible. (Here we are not concerned with the fact that Semites and Jews are by no means identical classes, but are using the term “anti-Semitism” to mean “anti-Jewism.”) Even Friedrich Nietzsche, a man who was not only thoughtful but also had a profound understanding of the Jews and their role in the world, expressed his distaste for the vulgar, know-nothing anti-Semitism he observed in 19th-century Europe — much as we sometimes winced at the more vulgar forms of “nigger-baiting” we saw in America as late as the 1960s.
Nietzsche sneered at the superstitious ignoramuses who hated Jews because they were “Christ killers” — as if organizing the crucifixion of Jesus were the worst thing they had done! We felt embarrassed when we saw a mob of rednecks screaming obscenities at a few Blacks sitting quietly at a “Whites only” lunch counter, waiting in vain to be served. The behavior of the Blacks was more dignified than that of their White “superiors.”
Always we were determined to be fair, to be charitable and hospitable, especially to strangers. There is something deep inside us which makes us admire fairness and despise meanness of spirit. And we always have taken pride in our ability to reason, to rise above superstition and prejudice and judge each thing and each situation on the evidence. Now this reasonableness and fairmindedness has brought us to the edge of extinction. In Europe we shared Nietzsche’s disdain for the Christian anti-Semitism which had limited the Jews’ role there for centuries — without sharing his deep understanding of the essential destructiveness of the Jews — and so we let them out of their ghettos, we allowed them to become citizens, we turned a blind eye to their economic and political activities. Tens of millions of Russians, Poles, Ukrainians, Germans, Croats, Frenchmen, Hungarians, and others — usually the cream of their nations — paid the price for that bit of fairmindedness and reasonableness with their lives, blood sacrifices to Jewish Bolshevism.
In America we rose above the social snobbery which kept Jews out of our country clubs and better hotels, and we admired them for their cleverness with words and their shrewdness in business. We let them into our universities. We permitted them to practice law and to run for public office. We failed to become alarmed when they took over the infant film industry in Hollywood and began buying control of our newspapers and magazines. Now they have us by the throat, and we can contemplate the ruins of our civilization all around us as their television blares mockingly at us day and night.
When we decided that the instinctive, unthinking xenophobia we are born with was too primitive, was unworthy of civilized people, we disabled the defense Nature gave us against racial mixing and against the Jew. Consider how much brighter our future would be now if the superstitious rabble who hated Jews — all Jews — for killing their Savior and who believed Jews poisoned wells and sacrificed Christian children to obtain blood for their matzos had prevailed over the intellectuals who insisted that Jews were not all alike and that they should be judged as individuals.
Consider how much more civilized America’s cities would be today if the rednecks who tried to keep Blacks “in their place” back in the 1950s and 1960s had prevailed over the more sophisticated Whites who were embarrassed by the rude behavior of the former.
Evolution is a dangerous thing. When we were at one with the rest of the animal kingdom and let our instincts make all our decisions for us, we were safe from certain dangers that Mother Nature had learned over the eons how to respond to. But it was our destiny to rise above our brother the wolf and our sister the lioness, to gaze upon horizons unknown and unknowable to our fellow apes, to go into places where none but our own kind dared to go. In order to do that we sometimes had to contradict the voice of our instinct: we had to venture beyond familiar surroundings, even when our instinct told us to return to the safety of our cave. We had to try new ways of doing things, even when our ancestors had been doing them in the old ways for a million years. And we often made mistakes, very dangerous mistakes.
Friedrich Nietzsche told us: Man is a rope stretched between the animal and the Superman: a rope across an abyss — a dangerous going across, a dangerous wayfaring, a dangerous looking back, a dangerous shuddering and staying still. And so we are. We must use our reason, that jewel beyond compare, if we are to continue our going across, but we should not abandon our instincts until we are quite certain that we have a better way. Our weak, insufficiently developed reason told us that Jews are not all alike, and so we ignored our instinct, which told us that Jews — all Jews — are alien beings and must not be trusted.
The rope shudders. The abyss yawns. The danger never has been greater.
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Source: National Vanguard magazine No. 113, March-April 1994