A conversation with Richard Lynn, for American Renaissance

Richard-Lynn Richard Lynn is an English psychologist and author. A former professor emeritus of psychology at Ulster University and assistant editor of the journal Mankind Quarterly, Prof. Lynn is perhaps the world’s foremost proponent of eugenics. He is also well known for his studies of racial differences in intelligence. Many of his books have been reviewed at American Renaissance.

  Grégoire Canlorbe: When assessing both your personal and intellectual lifetime retrospectively, what may have been your equivalent of Isaac Newton’s Annus Mirabilis—namely the year 1666 when he theorized the law of universal gravitation after he allegedly saw an apple falling—; or Albert Einstein’s one… namely the year 1905 when he published his four papers in Annalen der Physik shaking the notions of space, time, mass, and energy?

  Richard Lynn: It was in 1977 when I discovered that the intelligence of the Japanese was 3 IQ points higher than that of white Americans. Hitherto, virtually all discussions of race differences in intelligence had been concerned with the problem of why white Americans and British had higher IQs than other peoples, and this was generally attributed to the tests being biased in their favor. My discovery about the Japanese set me thinking about whether other Northeast Asian peoples (Chinese and Koreans) have higher IQs that Europeans. I began collecting studies on this and found that they did.

  Grégoire Canlorbe: The 2005 review by Rushton and Jensen on race and cognitive ability had a huge impact and has now over 500 citations. What are more recent discoveries—in life history theory, cognitive psychology, sociobiology, or evolutionary anthropology—that you feel should be documented?

  Richard Lynn: I regard the most important to be what I have called “the cold winters theory” to explain the evolution of race differences in intelligence. The theory explains the relation between the IQs of the races and the coldness of the winters. Thus, the Northeast Asians had to survive the coldest winters and evolved the highest IQs (105) followed by the Europeans (100), North Africans and South Asians (84) and sub-Saharan Africans (70). I first proposed this theory in 1991 and it has become widely accepted.

  Grégoire Canlorbe: You make no secret that you worry about “dysgenic immigration” and the great replacement with which both the white race and national IQs are threatened in the West. What is the current extent of the danger?

  Richard Lynn: In 2016 Rindermann & Thompson have calculated that the intelligence of immigrants in all European countries is lower by an average 6 IQ points than that of indigenous populations. Further data confirming this conclusion for a number of economically developed countries have been reported by Woodley of Menie, Peñnaherrera-Aguire, Fernandes & Figueredo in 2017.

  It can be anticipated that in the decades that lie ahead migrants from sub-Saharan Africa will continue to try to get into Europe. There has been a huge increase of the population in sub-Saharan Africa from approximately 230 million in 1960 to approximately one billion in 2018 and it will likely continue to grow. There are high rates of unemployment and poverty throughout sub-Saharan Africa that are likely to continue and inevitably large numbers will seek a better life in Europe and many will succeed.

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A conversation with Greg Johnson, for American Renaissance

Greg Johnson  Greg Johnson, Ph.D., is editor-in-chief of Counter-Currents Publishing, and editor of North American New Right. He is the author nine books, including Confessions of a Reluctant HaterNew Right vs. Old RightTruth, Justice, and a Nice White CountryIn Defense of PrejudiceYou Asked for ItThe White Nationalist Manifesto; and the soon-to-be-released Toward a New Nationalism. He is also the editor of many volumes; the latest is a comprehensive anthology called The Alternative Right. The following conversation was first published on American Renaissance, in a slightly abridged version.

  Grégoire Canlorbe: How do you move from traditionalist nationalism (i.e., restoring the Indo-European warlike and sacerdotal order) to white nationalism (i.e., protecting white identity)?

  Greg Johnson: I am more of an archeofuturist than a traditionalist on these sorts of matters. I think we need to bring back certain archaic values—ethnocentrism and a warrior rather than bourgeois ethos—and infuse them into modern institutions, such as the Westphalian sovereign ethnostate.

  But I am not really interested in restoring an old warlike and sacerdotal order. What would that even entail? Restoring monarchies and state churches? At best, those are only approximations—images or symbols—of larger truths about society and the cosmos. They are certainly not viable political solutions for the problems facing white peoples today.

  All white peoples around the world are threatened by simple biological extinction due to loss of homelands where we can securely live and breed, competition from non-white invaders, hybridization with non-whites, and outright predation by non-whites.

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A conversation with Daniel Conversano, for American Renaissance

daniel-2  Daniel Conversano, co-founder of the Suavelos association, is a Franco-Italian thinker and novelist who defines himself as a white advocate and Westernist. He is the author of Désolé Jean-Pierre, and publishes twice a month long filmed interviews with figures of nationalism, cultural and political interviews that he has been conducting since April 2016. The program is called “Vive l’Europe” and is very successful on the French-speaking net.

  Grégoire Canlorbe: How do you move from fighting for the nation to fighting for the white race?

  Daniel Conversano: In my opinion, there is no nation without a people. This is why I have long defined myself as a nationalist and not as a patriot, the difference between the two being that the nationalist takes into consideration the people in its racial dimension—the blood. France is a white country, like all European countries. The population of a white nation may change ethnically from one European group to another, it will remain a white country, and therefore a European nation.

  As for clarifying what the “white race” is, there are many scientific definitions from anthropology to population genetics. At minimum, I think we can agree on an almost geographical approach to the notion—namely, that the whites are “the locals” of Europe. The French people are made up of Celtic Whites, Germanic Whites, Franks, Latins, Basques, and Bretons. These are the main ethnic groups that forged the history of France.

  Grégoire Canlorbe: You like to describe the civilization of the white race, or Western civilization, as superior. Please explain.

  Daniel Conversano: I consider culture as the product of blood. Peoples achieve at levels that correspond to their aptitudes. They develop the value systems that express their mentality. It is, admittedly, not politically correct to point this out, but it is possible to establish hierarchies between nations according to results—whether from the point of view of technology, standard of living, arts, or individual.

  I would not say that Western civilization is absolutely superior to Chinese or Japanese civilization, for example. As for the Arabs, it must be understood that their culture has been destroyed by Islam, and that their current backwardness seems essentially linked to religious rather than ethnic reasons. Black Africans have never created civilizations, in the generally understood sense.

  Clearly, Western civilization—and by that I mean Europe, North America, Australia, or even Western Russia—seems to me to be superior to everything that could be produced on the African continent and in much of the Islamic East. It is in the West that one lives the best, and immigration from the Third World reflects this.

  Grégoire Canlorbe: It is sometimes argued, in the field of historical sociology, that the foundation of Western civilization lies in heroism—in praising and encouraging exceptional individuals because they are exceptional. Do you agree?

  Daniel Conversano: Yes, heroism is at the heart of the story of the white man. The history of the West boils down to the slow and progressive understanding of the uniqueness of human life, and of the individual importance of exceptional men, whose scientific, political or artistic work stands the test of time. How have we been able to offer those men the life they deserve, so that their genius may flourish? That’s what fascinates me. In this respect, the West seems to me to be distinct from Asian cultures, which put the collective before the individual, social cohesion before self-fulfillment, and are therefore not favorable to the expression of human genius.

  There are men who have more individual worth than others—in any society. It is normal that those men be put forward. It is normal for them to be given a life that allows them to give their best and perform works that benefit the whole of society. I do not defend just free enterprise; I defend a mobile hierarchy, which rests on natural superiority, and which rewards genius, intelligence, work, honor, abnegation, and the capacity to bring good to society.

  To me, liberalism should be the means to establish a just hierarchy—as opposed to a rigid hierarchy that disdains the deserving and creative individual, and does not allow him to rise socially. Frédéric Delavier puts it well: France is essentially a country of castes that ignores the culture of heroism in favor of a culture of degrees and credentials. It goes without saying that I am not nostalgic for the Ancien Régime, although I readily admit that it was the royalists who made France. A person born a commoner had a predetermined fate, dark and off-putting; he could not hope for improvement. The castes of the past were not much more rigid than those of today.

  At the bottom line, I would say that we have to preserve heroism, which veritably stems from the Greek spirit, but to go forward rather than ignore the obsolete character of the inequalities of the Ancien Régime. We must defend the French people, which is a European people of the white race and a Christian culture, but I would say that we must promote liberalism—on the condition that it favors individual fulfillment, and that it allows a more equitable society, instead of enforcing a new caste system based on money, nepotism, and academic degree. For this reason, the synthesis of national-liberalism seems to me to be the politically desirable path.

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A conversation with Guillaume Faye, for American Renaissance

260px-Guillaume_Faye_par_Claude_Truong-Ngoc_février_2015  Guillaume Faye is a French philosopher, known for his judeophile right-wing paganism, his call for a Eurosiberian Federation of white ethno-states, or his concept of archeofuturism, which involves combining traditionalist spirituality and concepts of sovereignty with the latest advances in science and technology.

  Grégoire Canlorbe: In my opinion, the liberalism [libertarianism, free-markets] of tomorrow will be a liberalism at the crossroads of Julius Evola and Filippo Tommaso Marinetti—a reconciliation that Italian Fascism basically failed to achieve. In other words, the liberalism of the future will be an archeofuturist liberalism. Do you envision France as a fertile ground for this new liberalism?

  Guillaume Faye: If one considers France from the point of view of Frédéric Bastiat, it is basically a communist country. In fact, France is today more communist than the Soviet Union ever was. It is one of the last bastions of communism in a world that is now profoundly liberal. Not only does government spending represent more than 58 percent of GDP, and redistribution expenditure more than 50 percent of GDP, but with a population that represents less than 1 percent of the world’s population, France represents 15 percent of the world’s welfare state redistribution.

  I don’t think that France will ever be a liberal country, for liberalism is quite simply incompatible with the French mentality. On the other hand, the world is increasingly liberal, but it is a liberalism that makes serious mistakes—starting with free-trade agreements biased in favor of China. That said, the trade war launched by President Trump seems to me to be a very dangerous thing, likely to trigger a whole new economic crisis far worse than that of 2008.

  As for Fascism, it was indeed a failure—were it only for its socialist economics and its warlike hubris. One can always imagine an alternative version of Fascism, the preeminent intellectual reference of which would have been Vilfredo Pareto, Julius Evola, or Filippo Tommaso Marinetti—instead of Giovanni Gentile. The fact still remains that it is impossible to change history, and that Fascism is for us only a socialist monster of the past. It is pointless to look in the rearview mirror; we need to focus on the future. And as I tried to show in my book Archeofuturism, when the historical period of the 19th and 20th centuries will have come to a close, and its egalitarian hallucinations—including a certain utopian version of liberalism—will have been sunk by catastrophe, humanity will revert to its archaic values, which are purely biological and human (i.e., anthropological).

  This will lead to the separation of sex roles; the transmission of ethnic and folk traditions, spirituality, and priestly organization; visible and structuring social hierarchies; the worship of ancestors; rites and tests of initiation; the re-establishment of organic communities—from the family to the folk. It will mean the de-individualization of marriage in that unions will be the concern of the whole community and not merely of the married couple; an end of the confusion between eroticism and conjugality; prestige of the warrior caste; inequality among social statuses—not implicit inequality, which is unjust and frustrating and is what we find today in egalitarian utopias, but explicit and ideologically legitimated inequality. It will mean duties that match rights, hence a rigorous justice that gives people a sense of responsibility; a definition of peoples—and of all established groups or bodies—as diachronic communities of destiny rather than synchronic masses of individual atoms.

  In brief, in the vast, oscillating movement of history which Nietzsche called “the eternal return of the identical,” future centuries will witness a return to these archaic values one way or another. The question for us Europeans is whether we will have these values imposed upon us, on account of our cowardliness, by Islam—as is already happening—or whether we are capable of asserting these values ourselves by drawing them from our historical memory. Alas, given the extent to which Arab-Muslim peoples have already colonized European soil, I am afraid that their re-emigration, and the liberation of France and Europe, can be set up only at the conclusion of an extremely bloody conflict.

  Grégoire Canlorbe: The Italian Renaissance is generally conceived of as a rebirth of Paganism in the formal context of Catholicism. Yet, far from being exclusively Pagan, the Renaissance was also nourished by a deep interested in Judaism. How do you explain this?

  Guillaume Faye: The Italian Renaissance was not a rebirth of paganism, but a return to the arts and techniques of ancient Rome. Not only has Italy never ceased to be pagan despite the strenuous efforts of Catholic prelates, but Graeco-Latin paganism has always found itself in osmosis with Judaism. Thus, in the pagan Roman tradition, there has never been any anti-Judaism; quite the contrary, the Jewish people was the only one authorized to practice its religion, for the good reason that Judaism was posing no political threat to Romans—unlike with the religion of the Gallic druids, who were therefore persecuted by Rome.

  Two years ago, an Italian historian published a book, Ponzio Pilato. Un enigma tra storia e memoria, [Pontius Pilate: An enigma between history and memory] in which it is shown that the Great Sanhedrin asked Romans to kill Christ because they recognized the Roman emperor as their “king,” not Jesus who let himself be called “King of the Jews.” In turn, Romans, who had no trouble with satisfying the request to kill Jesus, were absolutely delighted to hear how supportive Jews were of the emperor who had federated them. For this reason in particular, there has never been a tradition of anti-Judaism in Italy.

  Going back to the Renaissance, I subscribe to the thesis of decline developed by Bryan Ward-Perkins, an English historian living in Rome, who has shown in his book The Fall of Rome and the End of Civilization that an immense setback in technology and artistic production happened in several parts of the Roman empire, following the German invasions in the West and the Arab invasions in the East. The Renaissance was not a religious rebirth of paganism; it was an artistic rediscovery of the painting and sculpting techniques of Antiquity, while Europe had basically returned to the bronze age with the fall of the Roman empire.

  Grégoire Canlorbe: From a neo-pagan point of view like yours, why do you have more respect for Judaism than for Christianity?

  Guillaume Faye: While Christianity carries within it and unleashes a certain moral masochism of the Jewish soul, there is no call for weakness and submission, no castrating message in Talmudic Judaism. This is basically the thesis of Friedrich Nietzsche, who fiercely denounced Christianity, but also was an ardent admirer of the Jewish diaspora and a vehement opponent of anti-Semitism. “Whoever slaps you on your right cheek, turn to him the other too” has nothing to do with the Talmud. On the other hand, in preaching the socialist hatred of the rich, or the subservience of native white Europeans before North African, black African, and Asian colonizers, Pope Francis actually puts himself in harmony, and not in contradiction, with the Gospel’s teaching.

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