René Binet and his “Theory of Racism,” part 2: Aryans and Aliens

Aryans and Aliens
by René Binet

From Théorie du Racisme, 1950,
Translation by M.M. & Hadding Scott, 2016

THE HISTORY of the development of all living beings, from the beginning to our own time, is the history of the struggles of each species against the others for self-preservation and survival.

The history of living beings from the beginning shows that the least talented and least adapted species always perished before the others, whose prey it became. The development of the hominid races is no different. Their history is that of the struggles of races: clan against clan, horde against horde, and tribe against tribe. To guarantee his sustenance and his very life, to conquer or to keep his hunting ground, his water-source, or fertile fields, clans were destroyed. The victorious tribes exterminated vanquished tribes. Peoples completely disappeared from the face of the Earth. Always the group that possessed the best weapon, the best tools, and the best social organization triumphed over the other groups. The possessing of those things was based entirely on the ability of the men in this group to create them.

Thus, the greater ability of its members to create tools and weapons, to envision a social and military organization that would guarantee their physical and moral qualities, ultimately allowed only them to win. It is this ability to create tools and weapons and to use them that allowed the superior races, even when greatly outnumbered in the world, to ensure victory over the inferior races and the forward march of progress.

A mellowing of customs, a humanization of the struggle of races, introduced clemency towards the vanquished, and caused social differentiation to appear for the first time. The vanquished, instead of perishing became a slave. The victor was his master. The relationship of master and slave, of patrician and plebeian, of lord and serf, introduced the social concept of superior and subordinate.

This division between classes is therefore the result of a prior difference in race. The division between classes and castes, the hierarchy of peoples and nations, and within states the hierarchy of men, is only the tangible result, the external manifestation of the dominance of superior races over the inferior races, of the conquest of less gifted races by races more gifted.

If the development of society and the world thus follows precise rules that are those of the struggle of races, and if states are only the means for some races to dominate others, it becomes evident that world history can be studied with as much precision as any other science that is called exact.

The process of human development follows the rules of the struggle of races and is determined by them. It therefore becomes possible for him who studies them to foresee the essential directions of later historical development and to adapt his political attitude to historical inevitabilities.

In the beginning, however, we have seen that it is not wealth, but race that determines social rank. More or less great wealth is only the result of this prior differentiation. Bourgeois society is thus seen to emerge from feudal society at the moment when the superior strata, enfeebled by wars, diminished by racial mixtures — in a word, degenerate — abandoned the privileges to which the quality of their race entitled them.

If, historically, the democratic revolution of the bourgeoisie ratifies the decline of a racial elite, it still has not eliminated the antagonism of races, despite its pretense of so doing, but could only accelerate racial conflicts by hastening the general degeneration of the society that it created.

Thus, as a result of this general and visible degeneration, the most healthy and the most racially conscious elements arrive in our epoch to find themselves in a defensive mode.

Our society finds itself divided henceforth into two hostile camps, those who take cognizance of the eminent dignity of race, and those who, as they proclaim the equality of all races, thereby implicitly accept the resignation, the decline, and the disappearance of their own race.

Between those who want to restore the purity of their blood and its privileges, and those who renounce it and make themselves into the defenders and followers of inferior races, an irreconcilable conflict is opened. It will end only with the final victory of those who will protect the purity of their blood and, thereby, the value of their culture. Henceforth, the boundary between the two camps has been drawn, and the conflict can tolerate neither respite nor mitigation.

To be continued

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Source: National-Socialist Worldview