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Grégoire Canlorbe

Richard Lynn

A conversation with Kenya Kura, for The Postil Magazine

A conversation with Kenya Kura, for The Postil Magazine

by Grégoire Canlorbe · Sep 1, 2021

  Kenya Kura is currently an associate professor at Gifu Shotoku Gakuen University in Gifu prefecture, Japan. He graduated from the University of Tokyo (B.A. in Law) and obtained Ph.D. in Economics from University of California, San Diego in 1995. His original papers regarding the following conversation are “Why Do Northeast Asians Win So Few Nobel Prizes?” (https://journals.sagepub.com/doi/full/10.2466/04.17.CP.4.15) and “Japanese north–south gradient in IQ predicts differences in stature, skin color, income, and homicide rate” (https://www.sciencedirect.com/science/article/pii/S0160289613000949).

  Grégoire Canlorbe: Could you start by reminding us of your main findings about IQ differences?

  Kenya Kura: My first motivation about IQ study, basically, came from the simple fact that some IQ researchers, way back, like Richard Lynn and Arthur Jensen among others, reported that East Asians are higher in their IQ. And I was just wondering if it was true or not, and then, I went into the field of whether or not there is some kind of gradient of intelligence among Japanese prefectures. And so far, what I have found is very much in line with other findings that the Northern Japanese are somewhat more intelligent than the Southern residents on these islands. About the gradient amount Japanese people, what I have found is not at all unique: in Northern Japan IQ tends to be probably about three points higher than the average Japanese. And in the Southern Island of Okinawa, for example, it is like seven points lower than the average. And pretty much, it varies. Sort of stylized pattern that I figured out for many times and very consistently. That’s pretty much it. Also, I’ve been probably more interested in the psychological differences between the East Asians and the Europeans than most of the European Psychologists.

  Grégoire Canlorbe: Do you have something to say about the dysgenic patterns (i.e., the factors of genetic decline at the level of things like fertility gaps) in contemporary Japan—compared with the West?

  Kenya Kura: Actually, Richard Lynn has been asking me for probably more than a decade, probably 15 years or so, if I can get some kind of evidence about this genetic effect in Japan. But unfortunately, I haven’t got a very solid dataset on the negative correlations—the so-called the famous dysgenic trend found almost everywhere in the world that more intelligent women tend to have fewer children. But, having said that, it’s very, very obvious that in Japan, this genetic effect is going on as much as in Western society. For example, Tokyo has the lowest fertility rate. And where most intelligent men and women tend to migrate when they are going to college or when they get a job and stuff like that. So, it’s apparent that most intelligent people are gathering in the biggest city areas like Tokyo, and Tokyo has the lowest fertility rate. So, it gives us some kind of evidence but, unfortunately, this is not a really solid analysis. I also figured out that the more educated you are, the fewer children you have. This is a very much stylized or prominent sort of phenomenon also found in Japan. So, I’m sure of this genetic effect.

  Grégoire Canlorbe: Is it true that the taboo about genetic differences in intelligence is far less prevalent in Japan (and the other East-Asian countries) as it is in the West?

  Kenya Kura: I have been working on this subject matter for at least 20 years, and I got the impression that the real taboo of this kind of research is pretty much the same as in Western society. But there is one very big difference: in Western culture you can always pursue your scientific theme or scientific field and prove you are right. And it’s a very Western idea: individuals have a right to speak up and try to prove they are right, but Asian culture doesn’t have that. So, the problem is that Japanese scholars are scholars in some sense, including myself, but, actually, most of them are just mimicking or repeating what Western people are doing. So, there aren’t many people actually trying to show or present their own thesis, their own theory, so to speak. So in that sense, if Western society or Western Science Society says A is right, B is wrong, in the Japanese society, it is pretty much subordinate to the whole attitude.

  So, I would say that mainstream Japanese scholars tend to just follow the mainstream Western culture. Personally, as for this sensitive scientific field, I really don’t have any friend working on this matter. People, including myself, are afraid to be regarded as a very strange, cranky person who is saying: “look, in group data, we are so different that there isn’t much we can do to, for example, alleviate poverty in the third world or in developing countries.” If you say that, then people think, “What?” Even though you might be right—many people think you might be right—but it is not part of our culture to speak up, that’s why I don’t expect anything to come out of the Asian scientific society to have an influence on the Western science society.

  Grégoire Canlorbe: While any evolutionary psychologist agrees, in principle, that human individuals are not tabula rasa genetically, most of them nonetheless refuse to admit that it applies to groups as well, i.e., that human groups exhibit as much specific genetic characteristics as do human individuals. In other words, all agree that a human individual (whoever he is) is endowed with a specific individual genome that contributes to shaping his psychological identity; but only a minority agrees that a human society (whatever it is) is also endowed with a specific collective genome that contributes to shaping its cultural identity. How do you account for that duality?

  Kenya Kura: For this sort of question, I have pretty much the same opinion as other IQ researchers of this kind. Basically, as you said, many people agree about the genetic differences between individuals whereas, when it comes to group differences, they try to negate the existence of genetic differences. So, yes, there is a dichotomy, here. But I understand this idea because their point of view—because everybody wants to be a nice person. Right? So, if you are seeking for truth only as a scientist, that is fine. But we are not some sort of abstract existence without any physical reality because everybody around you feels awkward probably if you say: yeah, but, you know, group difference makes a lot of sense. And most of the sort of talk that inequality existing in this world is probably explained by genetic differences, as Richard Lynn and Tatu Vanhanen said, makes all the people around you feel very, very awkward or strange about your political sort of personality or your political view, itself. I can say only probably this much. So, many people are just politically persuaded not to mention—not only that—not to recognize, trying to make a lot of effort not to recognize the difference and try to negate the fact. That’s my understanding.

  Grégoire Canlorbe: It seems the Indo-European cultural pattern that is the tripartite hierarchy of society for the benefit of a warlike, sacerdotal aristocracy with a heroic ethos (i.e., the ethos of self-singularizing and self-immortalizing oneself through military exploits accomplished in contempt for material subsistence) has been present or paralleled in traditional Japan. Do you suspect an Indo-European influence in Japan?

  Kenya Kura: Oh, I have sort of an idea. It’s not very much proven, but Japanese society or Japanese people are basically a hybrid, about 30 percent of the original so-called Jomons before the Chinese or Koreans came, about two thousand years ago. And this Korean or, I would say, Chinese genetic factor constitutes about 70 percent. So 70 percent of Chinese plus 30 percent of indigenous Japanese people is the basic genetic mix of current Japanese people. And this kind of huge 70 percent explains the East Asian characteristics. Basically, it gives us looks like mine, right? Probably, any European can notice that Japanese, Korean, Chinese typically have different face characteristics. And although, as I said, Japanese people have 70 percent of retaining this genetic tendency, the 30 percent remains in our genetic structure. And I suspect that this natural 30 percent gives us more of a war prone personality than the Chinese or the Koreans. So, that’s why we put a lot of war emphasis, like the Samurais’ theory, as you might know: more martial arts, real battle and war, and really domination, all over Japan. That’s my understanding.

  Grégoire Canlorbe: The traditional Japanese have been highly creative and sophisticated in the martial-arts field—to the point of surpassing the Westerners from that angle. Yet only the traditional Westerners have come to transpose to the field of science the art of fighting, i.e., to transpose to science the spirit of competition, innovation, and assertiveness associated with physical combat. How do you make sense of it?

  Kenya Kura: It’s a very good point—an interesting point for me, too. My understanding about it is that, for example, French people seem to like judo a lot. I have heard that it’s very popular. So, for example, judo, or we have a similar sort of art that is huge called kendo. But that kind of martial art, as you said, has been very sophisticated in this country, and also in China, to some degree, maybe even more so. But that gives me an idea of science itself because science itself is equally into any kind of sort of natural—not only natural reality, but also the analytical view for every kind of phenomenon. So, for example, we don’t have social science, and we just import it from the West. It’s the same. I mean, natural science was imported from the West. And when it comes to science, it’s also based on logic—a heavy dose of logic and mathematics, usually. None of the Asians were interested in mathematics, at least not as much as Western people had been. So, when it comes, for example, to geometry, even the ancient Greeks were very much interested in it. The Chinese people never developed the equivalent of that kind of logic. And it’s also true that mathematics has been developed almost exclusively in Northern Europe within the last five hundred years. And Chinese people, although they were in higher numbers than White Europeans, they didn’t develop anything. Neither did the Japanese or the Koreans.

  So, the problem is that East Asians tend to neglect the importance of logic. They don’t see that much. They just talk more emotionally, trying to sympathize with each other, and probably about political rubbish, more than Western people, but they don’t discuss things logically, nor try to express their understanding and make experiments to determine if something is true or not. Scientific inquiry is very much unique to Europeans. That’s my understanding. So, although it seems like East Asians are very quick to learn things—the Chinese are probably the quickest to learn anything—but they’ve never created anything. That’s my idea. So, they don’t have the scientific mentality, a sort of inquiry or sufficient curiosity to make science out of sophisticated martial arts.

  It may be true that the “traditional Japanese have been highly creative and sophisticated in the martial-arts field—to the point of surpassing the Westerners from that angle.” But I guess nowadays even judo or any kind of martial arts is more developed or more sophisticated, a lot more sophisticated, in European countries. The Japanese or Chinese created the original martial arts. But their emphasis—especially the Japanese, they put too much emphasis on their psychic rather than physical power. So, when you look at any kind of manga or anime, the theme is always the same: the rather small and weak main character has got some kind of psychic power and a special skill to beat up the bigger and stronger enemy. And it’s pretty much like “the force” in the Star Wars movies. But in the case of Japan, it’s a lot more emphasized. So, they tend to sort of think less about physical power and more about the psychic personality kind of thing. That’s the sort of phenomenon that we have, which shows some lack of analytical ability from my point of view.

  Grégoire Canlorbe: A common belief is that the Japanese people is both indifferent to the culture of Western peoples—and genetically homogenous to the point of containing no genius. Yet contemporary Japan is displaying a variety of geniuses in videogames (like Shigeru Miyamoto), music (like Koji Kondo), etc., and is quite opened to the Western world culturally. Videogames like Zelda and Resident Evil are highly influenced by the West: the Western heroic fantasy in the case of the former; and George Romero’s movies in the case of the latter. Some Japanese actors (or movie directors) enjoy worldwide fame, like Hiroyuki Sanada who is portraying Scorpion in the new Mortal Kombat movie.

  Kenya Kura: About the sort of personality and the intelligence mixture of the geniuses, I guess—Dr. Templeton and Edward Dutton—I’m sure that you talked with him—Edward Dutton wrote a very good book about why genius exists and what kind of mixture of personality and intelligence we need to make a real genius. And I do agree basically with Edward Dutton’s idea that we don’t have the sort of nice mixture of intelligence and, at the same time, a sort of very strong mindset to stand out from other people. The Japanese tend to be among others too much. So, they can’t really speak up and have a different kind of worldview from other people. As I said, Japanese scholars tend to rather avoid discussion or serious conflict of some point of view against other scholars so, that’s why there is no progress or no need to prove what you’re saying is true or not. That is a problem.

  Okay, so, this is just a part of answering your question. And the other thing is—oh, but I’ve been talking about science—in order to be a scientist, you have to basically propose some kind of thesis and at least show some evidence that your thesis is right or proved in pieces. But when it comes to fine arts or Manga, Anime or literature or movies or games, you don’t really have to argue against other people. You just create what you feel is beautiful or great—whatever. So, because Japanese culture basically avoids discussions or arguments against each other, they are more inclined to create something like visual arts. That’s why I believe Japanese manga or anime have been very popular also among Europeans. Probably including yourself, right? I’m sure you’ve played or traded video games from Japan.

  You talked about Hiroyuki Sanada. He’s one of the most famous action movie stars, like Tom Cruise type. So, I understand what you wrote, here. And the other thing is—it’s pretty much the same. In the Edo period, about 300 years ago, there was fine arts called ukiyo-e. These paintings and printings were sold to the public. And the French impressionists in the 19th century were, as far as I know, very attracted to those ukiyo-e and they got some inspirations from them and how to draw the lighting or nature itself. So, I do believe that Japanese people are probably genetically talented to some degree. I would dare to say they’re talented in visual arts. But it does not mean that they are talented in science. These activities are totally different, which gives me a very interesting sort of contrast.

  Grégoire Canlorbe: In intergroup competition, the Empire of Japan was highly successful militarily—until 1945’s nuclear bombing, obviously. How do you account for that performance?

  Kenya Kura: A German soldier was a very effective soldier, even compared with Americans or Swedes. So, I believe it’s very similar in the case of Japan. The Japanese tend to be tightly connected to each other, which gives them a very high advantage in military activity. That’s why they first tried to really dominate the whole of Asia, and, eventually, they had a war against the US in order to sort of get the whole Chinese continent. And, of course, Japan was defeated. But Japan is not so much endowed with natural resources like oil or coal, or whatever. In some sense, we’re very strong in military actions, it’s true. So, it’s very similar to the story that the Chinese are probably more inclined to study and learn original things like Confucius or the old stuff in order to show how intelligent they are, whereas the Japanese tend to be more war prone, more warmongers. They think more seriously and put more emphasis on military actions than the Chinese or Koreans. So, that’s why Japan, in the last century, first invaded Korea, and then, moved into the Chinese continent and defeated Chinese army. That’s just how I understand it. It’s very similar to German history.

  Grégoire Canlorbe: Democracy is commonly thought to allow for an “open society” in which every opinion can be discussed—and in which ideological conflict can be settled through exclusively peaceful, electoral means, without the slightest drop of blood. Does the democratic regime in Japan since 1947 corroborate that vision?

  Kenya Kura: You’re right. Exactly. You are French, so you have a serious understanding of how people can revolt against the ruling class because of the French Revolution, which is the most famous revolution in human history. So you have a serious understanding about the existence of conflict and that the product of this conflict may be fruitful, good for all human beings. But, unfortunately, Asia does not have that sort of culture that if you say something true and then, have a serious conflict of opinions about it, it may turn out to have a fruitful result. That’s very Western to me.

  Grégoire Canlorbe: Thank you for your time. Would you like to add a few words?

Kenya Kura: I’ve probably said pretty much everything in a scattered manner, but let me emphasize one thing: usually, for any kind of European person, the Chinese, Koreans and Japanese look very similar or the same, but genetically, we are probably somewhat different, much as, for example, Slavic language people and the Germanic language group. So there might be some kind of microdifference of this kind which may, especially in the future, explain the dynamics of History. That is what I want to know and try to understand.


That conversation was initially published in The Postil Magazine‘s September 2021 issue

Filed Under: Uncategorized Tagged With: aristocratic-warlike ethos, Grégoire Canlorbe, Japan, Kenya Kura, Richard Lynn, samurai ethics, Tatu Vanhanen

A conversation with Renaud Camus, for American Renaissance

A conversation with Renaud Camus, for American Renaissance

by Grégoire Canlorbe · Août 9, 2020

Camus  Jean Renaud Gabriel Camus, co-founder and President of the National Council of European Resistance, is a French writer and political theorist known for having coined the syntagm “great replacement”—referring to the colonization of Western Europe by immigrants from North Africa, Black Africa, and the Middle East. He was to be a speaker at the 2020 American Renaissance conference, which was canceled because of Covid.

  Grégoire Canlorbe: Your caustic, disillusioned outspokenness led you to a series of court appearances. How do you sum up the tale of your mishaps with the Prosecutor’s Office alongside the American public, accustomed to freedom of expression?

  Renaud Camus: Oh, it is more than the prosecutor’s office. It is a never-ending series of appearances before a whole hierarchy of different courts, usually on charges of incitement to racial hatred. It is also under that heading that I am usually condemned. Of course, from my point of view, hate has absolutely nothing to do with it. There are none in my writings, nor any attacks on people. But hatred is the very effective name that the replacist power has chosen to give to any opposition to genocide by substitution, to any resistance to the Great Replacement, to the slightest objection to the change of people and civilization. By the way, when people start to speak of your hatred, you have to be wary: it is usually that they want to kill you, or at least to end you, to silence you.

  As an example, here is the tweet that earned me the most recent lawsuits:

  “A box of condoms offered in Africa it is three less drowned in the Mediterranean, a hundred thousand euros in savings for the family allowances fund, two prison cells freed and three centimeters of sea ice preserved.”

  A joke, not the slightest hatred, no reference to the slightest race, and a simple reflection among others of my constant concern as for the population explosion everywhere, Europe eminently included, which makes all ecological policies pointless. Well that joke could very well get me in jail, since it will undoubtedly lead to my conviction, too, and since I was sentenced last time to a suspended prison sentence, a suspension which a new unfavorable verdict would overcome.

  A young novelist, Thomas Clavel, has just published a novel, Un traître mot [A single word], which roughly accurately describes the current state of freedom of expression and repression in France today. The book is alternative history, but hardly. The imposed sentences are barely heavier than those we undergo in reality, for a wrong word one sees oneself being inflicted years of prison and re-education, but one or two years will be probably enough so that we definitely arrive, in the reality, to what is shown there. Reading A single word in Paris in 2020 it is, relatively speaking, like reading Kafka’s The Trial in Moscow in 1936. In both cases, the literary exaggeration is minimal. And in Clavel one is much more heavily condemned for words than for deeds. Power is taking out of prisons criminals by action in order to replace them in cells with criminals by opinion. We are pretty much there. As I am speaking to you, the new minister of Justice is releasing, under the pretext of coronavirus and prison overcrowding, hundreds or thousands of people convicted of theft, rape, armed assault or blood crimes. Is it in order to make room, and to fill the liberated cells with people like us, who oppose the industrial crushing of races? The Keeper of the Seals said, during his assumption of duty, that his ministry would be that of anti-racism and the fight against hate. The hatred that he slays, as we have just seen, is the opposition to the change of people. As for the anti-racism he promotes, it is the desire to mix and confuse all races, therefore to make them disappear, starting with the white-one will even say, one already says, that it has never existed, that it is a fantasy, a creation of the mind.

  Grégoire Canlorbe: The late Guillaume Faye spoke very highly of you in his last published book Ethnic Apocalypse, commending your initiative to launch the NCER [National Council of European Resistance] and the speech you pronounced on this occasion in Colombey-les-Deux-Églises. He also praised your choice of words—Undifferentiated Human Matter—to qualify the way the native ordinary people is supposedly perceived by the cosmopolitan bourgeoisie. How much is your own reflection beholden to the syntagms that Faye invented—especially ethnomasochism and archeofuturism?

  Renaud Camus: Oh, ethnomasochism is quite precious. I have a little more trouble with archeofuturism which is so precisely fayan, or fayesque, that it becomes difficult to handle by anyone other than its creator. But I do not despair, not admittedly to appropriate it, but to be led to make personal use of it.

  Grégoire Canlorbe: You claim to disapprove all acts of violence—including those perpetrated against the perceived occupying authorities by autochthonous terrorists like Brenton Harrison Tarrant and Patrick Crusius, both of whom have made use of the syntagm “the great replacement” in their respective manifestos. What do you reply to the claim that we are presently at war with some extra-European races (alongside whom Islam serves as a rallying banner); and that in a time of war one cannot gain victory without resorting to violence against the enemy?

  Renaud Camus: Brenton Harrison Tarrant used the syntagm of the great replacement without any reference to my books or to me, whose existence he probably does not even know. The appellation must have seemed relevant to him, that is all, during his stay in Europe; and seemed to accurately describe the situation he was seeing with us, all the more than it is an obvious one. The syntagm is now everywhere on the continent, it is a household name [in English in the original text]: he adopted it, good for him, although it has complicated my life a lot. As for Patrick Crusius, he refers to Tarrant and his manifesto The Great Replacement, and not in the least to me, whom he probably knows even less than Tarrant knows me. Their actions are enough to prove that they did not read me. They are as far removed as possible from in-nocence [neologism by Renaud Camus, synonymous of harmlessness], which is the central concept of my thinking. And their views are contrary to mine in almost every way. Tarrant is for example an ardent natalist, while population growth is in my opinion one of the most serious threats to the planet; and more than a threat, since it is already destroying everything there is to destroy.

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Filed Under: Uncategorized Tagged With: American Renaissance, Brenton Harrison Tarrant, ecology, great replacement, Marxism, Patrick Crusius, Renaud Camus, Richard Lynn

A conversation with Davide Piffer, for American Renaissance

A conversation with Davide Piffer, for American Renaissance

by Grégoire Canlorbe · Nov 9, 2019

laurea   Davide Piffer is an evolutionary anthropologist. He obtained his BA in Anthropology from the University of Bologna and a Master of Science in Evolutionary Anthropology from Durham University. His Master’s thesis was on the sexual selection of sleep patterns among humans, and was the first to link mating behavior to chronotype within an evolutionary framework. His research effort later moved to quantitative genetics (i.e. twin studies), when he published one of the first accounts on the heritability of creative achievement. In 2013 he moved to molecular genetics, focusing on the polygenic evolution of educational abilities and intelligence and this is still his main focus. Within this research area, his main finding is that ethnic differences in intelligence are explained by thousands of genetic variants that predict cognitive abilities within populations. He has published a book of poems.

  Grégoire Canlorbe: You have made a well-known attempt to provide a theoretical framework within which creativity—in science, philosophy, technology, music, mathematics, or literature—may be defined more precisely and measured. Could you present us your theory as it stands?

  Davide Piffer: Creativity is not a single cognitive function or ability. Hence, it is not possible to measure creativity with paper and pencil or computer tests, unlike for example intelligence, or working memory. Creativity is the capacity to generate creative products, that is, scientific theories, poems, paintings, sculptures, inventions that are novel and useful or meaningful. Hence, the only way to measure a person’s creativity is via one’s creativity output (i.e. achievement) which is the sum of creative products over an individual’s (or society/ race) lifespan. A lot of cognitive abilities contribute to creativity, and in my seminal paper (Piffer, 2012), I argued that the widespread use by researchers of divergent thinking as the sole measure of creativity is a mistake. In fact, there are many cognitive and personality predictors of creative achievement besides divergent thinking, including IQ or general mental ability, working memory, openness to experience and non-clinical schizophrenic tendencies (i.e. “shizotypy” to use the psychiatrist’s jargon). Hypomania, or the tendency to feel positive emotions, has been linked to creativity, as well as bipolar disorder. All of these factors constitute what I call “cognitive potential”.

  Divergent thinking (DT) is actually an important cognitive function which has been confined to creativity research. However it would benefit other areas of psychology as well. My opinion is that it would be better to regard DT as a form of intelligence, and to include divergent thinking measures in psychometric batteries and standardized intelligence tests (i.e. WAIS). Since psychometrically it is correlated to general cognitive ability but it taps into different neurological substrates, it would provide a more complete picture of one’s mental power, possibly less tied to academic intelligence and more to artistic or daily-life accomplishments.

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Filed Under: Uncategorized Tagged With: Ariosto, clairvoyance, creativity, Davide Piffer, dysgenic fertility, fluid intelligence, Galilei, Grégoire Canlorbe, Italy, Leonardo da Vinci, poetry, proto-Indo-European people, race differences in ethnocentrism, race differences in intelligence, Richard Lynn, sleep patterns, Tasso, voice maturation

A conversation with Richard Storey, for The Council of European Canadians

A conversation with Richard Storey, for The Council of European Canadians

by Grégoire Canlorbe · Sep 17, 2019

2gsjgnRrABUb4zYhgrB2BPEdMRNiHnWu8cSAeH6Pk1prKVACUsqDy9xYCGfpGpThi4tJo1w5Fq4Bi7VpwdSVdyfCyL3bggPDkvzzsdJmJVXKggXiCe  Richard Storey LL.M is a Catholic traditionalist, sometimes described as a medieval libertarian. His writing spans law, history, theology, and cultural criticism, and he is the author of The Uniqueness of Western Law: A Reactionary Manifesto. He lives in England with his wife and three children.

  Grégoire Canlorbe: Ayn Rand’s notion that scientific racism is the worst form of collectivism has virtually reached the whole libertarian spectrum. How do you conciliate libertarian individualism and race consciousness?

  Richard Storey: Well, at once we need to first understand what we mean by libertarian. Most libertarians would believe they are libertarians because they are Austrian economists or because they are extremely individualistic, I would say, “hyper-individualistic”. That is not libertarianism. Libertarianism is only a theory of law, that’s it. What kind of law is that?  Well, it is the rule of law – a deontological theory of law. The law rules above everyone. The law is king of kings, if you want to put it that way. And so I think most libertarians do not even understand what the word means themselves.

  So, where does this more modern, secular libertarianism, which we are more familiar with, come from? It emerged from an Anglo-liberal, classical liberal background, inspired by figures like John Locke. It is very individualistic, of course, as anyone with a passing knowledge of Ayn Rand can see full well. And yet, even figures like Murray Rothbard, Jeff Deist, who is of course the current President of the Mises Institute, recognize and speak very openly about the necessity of family and of the groups into which we are born; they speak about culture, they speak about religion, and of course nationality – your territorial, ethnic group if you like. That is something you are born into as much as your family, your immediate family. Or at least it used to be.

  Of course, in cities, in the artificial environments we have been created for the past 2000 years, the situation is very different. Your family, or what you might call your family might just be a group of loose friends that you have, maybe who you meet at the café, or some people you see at work and, really, you do not have a great deal of interaction in your community, in your neighbourhood. So, many libertarians are now realising, through my writings, those of Frank van Dun and Hans-Hermann Hoppe, that the former intermediary institutions and communities between the individual and the state, which formed medieval society, were essential in preventing the rise of centralised, coercive states among European civilisations.

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Filed Under: Uncategorized Tagged With: Benedict XVI, Dante Alighieri, ethno-masochism, Grégoire Canlorbe, Hans Hermann Hoppe, Indo-European tradition, libertarianism, Ludwig von Mises, proto-Indo-European people, Richard Lynn, Richard Storey, Robert Ardrey, traditional Catholicism

A conversation with Richard Lynn, for American Renaissance

A conversation with Richard Lynn, for American Renaissance

by Grégoire Canlorbe · Juin 22, 2019

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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Filed Under: Uncategorized Tagged With: American Renaissance, Bruce Lee, dysgenic fertility, dysgenic immigration, eugenics, great replacement, Grégoire Canlorbe, Ludwig von Mises, Michael A. Woodley of Menie, Richard Lynn

A conversation with Gerhard Meisenberg, for Psych

A conversation with Gerhard Meisenberg, for Psych

by Grégoire Canlorbe · Juin 20, 2019

Gerhard Meisenberg is a retired professor of biochemistry who lives in the Caribbean island nation of Dominica. Originally from Germany, he studied at the universities of Bochum and Munich where he obtained his Ph.D. in biology. He then did biochemistry research in the United States for three years, before joining the faculty at Ross University School of Medicine in Dominica. He worked in Dominica from 1984 until the end of 2018. He became known as the senior author of a major textbook of medical biochemistry that has so far been printed in four editions. In addition, he embarked on research in educational research and psychometrics. His special interest is in secular trends of intelligence (Flynn effects), which he studied in Dominica.

  Grégoire Canlorbe: You are best known for your textbook Principles of Medical Biochemistry as well as your evolutionary psychology treatise In God’s Image: The Natural History of Intelligence and Ethics. How do you move from the former to the latter?

  Gerhard Meisenberg: Biochemistry and the study of human behavior both are part of biology, although at slightly different levels. Psychology is one step down in the “hierarchy of sciences”: more complex, and less precise. What attracted me to human behavior are the big questions about why humans are the way they are, how they got that way, and what it means for our ongoing evolution. As Theodosius Dobzhansky famously said, “Nothing in biology makes sense except in the light of evolution.” I realized that the “big picture” of human history cannot be understood without an understanding of the ongoing evolution of the value systems that determine what aims people pursue and the intelligence that determines how good they are at attaining these aims. Neither of these are etched in stone. They keep evolving, both culturally and biologically.

  Grégoire Canlorbe: A short while ago you co-wrote an article on sex differences in intelligence with Professor Richard Lynn. Could you remind us of the outlines of your perspective on this subject conducive to arousing hysteria?

  Gerhard Meisenberg: There was actually a big debate about sex differences in the journal Mankind Quarterly, where contributors exposed the different views in the field. Briefly, there are those who hold that in modern Western societies there are no sex differences in intelligence that are big enough to have any real-world importance. James Flynn defended this position. The second view is represented by Richard Lynn, who claims that boys and girls start out pretty equal, but from the age of about 15 males gain an advantage over females because their mental as well as physical growth continues to an older age. Lynn estimates that adult men score 3 to 5 IQ points higher than women, which is a very small difference. He thinks that together with a higher male standard deviation, this is sufficient to explain male dominance in many intellectual fields. Then there are those, including myself, who emphasize that males and females have different strengths and weaknesses. For example, males have an up to one standard deviation (15 IQ points) advantage in mechanical reasoning, but females come out on top in tests of emotional intelligence and of verbal and episodic memory. There isn’t a huge amount of disagreement among scientists who study these sex differences. It’s a matter of emphasis.

  Another thing to consider is that sex differences in some non-cognitive traits are much bigger than those in measured intelligence. Some aspects of vocational preferences have sex differences of at least one standard deviation, although this depends much on the way the differences are measured and analyzed. Perhaps the reason why women have lower mechanical comprehension is not that they are innately deficient in this kind of reasoning, but that they have zero interest in the workings of gears and pulleys. Therefore they never bother to develop the ability to understand these things.

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Filed Under: Uncategorized Tagged With: dysgenic fertility, Flynn effect, Gerhard Meisenberg, Grégoire Canlorbe, Islam, Kevin B. MacDonald, Psych, race differences in intelligence, Richard Lynn, sex differences in intelligence, Woodley effect

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