Tag Archives: darwinism

Yockey on Culture and Race – Part 6


More on Yockey’s critique of Darwinism, consciousness, evolution and life.

Yockey saw everything in terms of Grand Dichotomies, anthropomorphized forces utterly opposed. He saw Darwinism as an outgrowth of Rationalism, like Liberalism, and thus felt compelled to deconstruct Darwinism using sophmoric strawman arguments.

Imperium, page 70:

The easiest refutation is the palaeontological. Fossil deposits — found in various parts of the earth — must represent the possibilities generally. Yet they disclose


only stable specie-forms, and disclose no transitional types, which show a species “evolving” into something else. And then, in a new fossil hoard, a new species appears, in its definitive form, which remains stable. The species that we know today, and for past centuries, are all stable, and no case has ever been observed of a species “adapting” itself to change its anatomy or physiology, which “adaptation” then resulted in more “fitness” for the “struggle for existence,” and was passed on by heredity, with the result of a new species.

This is denial, not refutation. The palaeontological record is incomplete, full of holes, yet even a puzzle missing pieces can convey information.

Darwin’s theorizing was inspired by his observations of living “transitional types”, the beaks of Darwin’s finches. Science has uncovered copious evidence of speciation. For example, Population Genomics Reveal Recent Speciation and Rapid Evolutionary Adaptation in Polar Bears: Cell.

Calling Culture-man a “higher” animal still treats him as an animal. Culture-man is a different world spiritually from all animals, and is not to be understood by referring him to any artificial materialistic scheme.

Yockey rejected the reality that man is animal. What he identifies as spirit can be just as well understood as consciousness, awareness. Culture-man is conscious-animal. Culture springs from consciousness.

If this picture of the facts were correct, species ought to be fluid at the present time. They should be turning into one another. This is, of course, not so. There should actually be no species, but only a surging mass of individuals, engaged in a race to reach — man. But the “struggle,” again, is quite inconclusive. The “lower” forms, simpler — less fit? — have not died out, have not yielded to the principle of Darwinian evolution. They remain in the same form they have had for — as the Darwinians would say — millions of years. Why do they not “evolve” into something “higher”?

Yockey rejected speciation, the name and details of the theory were irrelevant. Thus the silly strawmen. Individual species appear stable, the whole is in tumult.

The utilitarian aspect of the picture is also quite subjective — i.e., English, capitalistic, parliamentarian — for the utility of an organ is relative to the use sought to be made of it.

The naive, tautological, doctrine of utility never asked “Utility for what?”

Utility for survival, of course. “Fitness”, in an evolutionary sense, is defined as objectively as possible, in terms of survival. Yockey, however, seemed determined not to see it this way.

The soul of the lion and his power go together. The hand of man and his brain go together. No one can say that the strength of the lion causes him to live the way he does, nor that the hand of man is responsible for his technical achievements. It is the soul in each case which is primary.

This primacy of the spiritual inverts the Darwinian materialism on the doctrine of utility.

Yockey asserted the “primacy of the spiritual”, placing his own mysticism over and above material reality. It’s far easier to assert the primacy of material reality, because whatever anyone has to say, it’s right there just waiting to be probed and tested – this is the rationalism we call science.

The whole grotesquerie of Darwinism, and of the materialism of the entire 19th century generally, is a product of one fundamental idea — an idea which happens also to be nonfactual to this century, even though it was a prime fact a century ago. This one idea was that Life is formed by the outer.

Evidently, Yockey also denied external agency.

And yet, in a purely factual sense, what is Life? Life is the actualizing of the possible. The possible turns into the actual in the midst of outer facts, which affect only the precise


way in which the possible becomes actual, but cannot touch the inner force which is expressing itself through, and, if necessary, in opposition to, the outer facts.

“Life is the actualizing of the possible” sounds Darwinian, e.g. adaptive radiation.

Life is the unfolding of a Soul, an individuality.

Darwinism, to Yockey, was of a kind with two jewish intellectual movements, Marxism and Freudianism.

Darwinism was the animalization of Culture-man by means of biology … Marxism, the animalization of man through economics

Page 88:

As Socialism [i.e. Spengler’s Prussianism, Aryanism, National Socialism] creates the form of the Future, Marxism slips into the Past with the other remnants of Materialism. The mission of Western man is not to become rich through class-war; it is to actualize his inner ethico-politico-Cultural imperative.

There is another view of life and evolution which embraces a rational, Darwinian understanding of reality, rather than rejecting it. In his July 2014 broadcast, William Pierce: Cosmotheism’s Hard Way, Kevin Strom quotes Don Kaiser’s Life is Evolution:

THE SOLE CHARACTERISTIC that ultimately distinguishes living from non-living matter is classical Darwinian evolution. Life is simply matter that evolves.

Evolution is the sole feature that differentiates living matter from non-living matter.

Life is evolution.

The two are inseparable. Given the fact that all life forms die, how do they persist through time and changing environments? Every environment harboring life forms must change, simply because of their existence, so evolution is the only way life forms can persist through time. Not only did Charles Darwin discover what makes life possible despite the fact that all life forms eventually die, he unwittingly discovered the sole feature that distinguishes living from non-living matter. Charles Darwin defined life.

Life is Evolution.

Strom notes:

To the Cosmotheist, Nature is God. And science, logic, observation, reason, and the deepest stirrings of our race-soul are the means of apprehending God … Mathematics, physics, and genetics are the real words of God.

Cosmotheism asserts that we are matter and energy become conscious — and, more than that, that we are the Universe become conscious, that we are Nature become conscious of itself and all that that implies. It further shows us that we have reached a radically new stage in the evolution of the Universe — as significant, perhaps, as the evolution of non-living matter into living beings — as significant as the first rise of consciousness itself – as significant as the faltering steps of the first amphibians on the surface of the Earth. This new stage has come only recently, when European man first grasped the concept of evolution, and discovered the principles of genetics and heredity. It is the stage of conscious evolution — of the ability of living beings to direct, and vastly accelerate, the future course of their own evolution.

To the extent jews have outcompeted Whites it is by being more conscious of themselves and their survival as a people. In contrast, and in large part due to the efforts of jews, Whites have been relatively unconscious. Thus we seek to awaken, to inform and educate ourselves and others. The study of previous attempts, like Yockey’s, is part of this process.

Yockey on Culture and Race – Part 5


A hallmark of Yockey’s world-view is his anthropomorphization of concepts and abstractions. He spoke of them as if they were Greek Titans, with thoughts and goals of their own, distinct and set in opposition to one another.

At the root of it all Yockey saw two titanic ideas. From Imperium, page 115:

Two ideas are opposed — not concepts or abstractions, but Ideas which were in the blood of men before they were formulated by the minds of men.

But the greatest opposition of all has not yet been named, the conflict which will take up all the others into itself. This is the battle of the Idea of the Unity of the West against the nationalism of the 19th century. Here stand opposed the ideas of Empire and petty-stateism, large-space thinking and political provincialism.

Yockey’s Ideas are not ideas, but have agency and causality. His intangible immaterial mystical philosophizing is “organic”, while man and his rationalism is “inorganic”.

Yockey’s twisting of the meanings of words goes beyond poetic license, beyond an honest attempt to describe the indescribable. He verges into mysticism, detached from reality and facts, and in some cases to the contrary.

Nationalism and racialism are related, connected, complementary. Not opposites.

As Northside commented previously:

Yockey exalts telos (ultimate purpose or state) in his cosmology, constructing his envisioned universe such that an “organic” causal life force (existential source or basis of existence) operates unilaterally upon the mean, “inorganic” stuff of observable experience, which he debases.

Do ideas drive men, or do men drive ideas? The truth, I think, is not one or the other but both. Yockey arrogated telos (and causality, agency) to Ideas, while denying it to people. But Yockey himself was a man driven by ideas, to promote his ideas.

What constitutes organic? The organic is the inorganic plus something else. Yockey might have described this something as Ideas. I say the something is consciousness, awareness, agency. Consciousness is what distinguishes human life from inhuman, not to mention non-life, the inorganic.

Returning to Yockey’s critique of Darwinism, page 69:

The human soul itself — known as the “brain” in the 19th century — is only a tool by which a certain type of monkey advanced himself to man ahead of his fellow-monkeys. Teleology again: man became man in order that he might be man.

Yockey, like many critics of Darwinism, was apparently disturbed by the fact that man and monkey are biologically related, distant cousins. Similar like apples and oranges, the difference is consciousness – communication, coordination, history, culture.

It is understandable that Englishmen were the primary “social Darwinists”. Instrumental in deciphering the mechanics of life, of evolution, they naturally envisioned themselves as the result, the pinnacle of the process. This is more anthropic principle than anthropomorphism.

As a world view, Darwinism cannot of course be refuted, since Faith is, always has been, and always will be, stronger than facts. Nor is it important to refute it as a picture of the world, since as such it no longer influences any but day-before-yesterday thinkers. However, as a picture of the facts, it is grotesque, from its first assumptions to its last conclusions.

Yockey’s argument is even more applicable to his own faith in Ideas. Darwinism is based on science, a system farther from faith and closer to fact than any other man has yet devised.

In the first place, there is no “Struggle for existence” in nature; this old Malthusian idea merely projected Capitalism on to the animal world. Such struggles for existence as do occur


are the exception; the rule in Nature is abundance. There are plenty of plants for the herbivores to eat, and there are plenty of herbivores for the carnivores to eat. Between the latter there can hardly be said to be “struggle,” since only the carnivore is spiritually equipped for war.

The capitalistic mentality, engaged in a competition to get rich, quite naturally pictured the animal-world also as engaged in an intensive economic contest. Both Malthusianism and Darwinism are thus capitalistic outlooks, in that they place economics in the center of Life, and regard it as the meaning of Life.

Yockey anthropomorphized capitalism, though it is defined and driven by men. It does not have an existence or will of its own. Such things are constrained and shaped by the same forces, the same reality as the life from which it springs.

The “struggle for existence” is only a conscious struggle in man, who naturally projects his own awareness onto the unaware. Yockey does it himself when he imagines carnivores “spiritually equipped for war”.

The competition in nature is over limited resources. The rule in nature is feast and famine. The rabbits boom, then the coyotes boom, then the rabbits crash, and then the coyotes crash. Darwinism is an observation of the rules of the reality of life. Not just how the environment shapes and molds life, but also how various forms of life shape each other. This involves not only competition/predation, but also cooperation/symbiosis.

Natural selection was the name given to the process by which the “unfit” died out to give place to the “fit.”

Fitness, in evolution, is not a moral or aesthetic value judgement. It is an objective metric: survival. Life fits its environment like clothes fit a body.

I suspect that Yockey’s lame arguments against Darwinism were based on by his misunderstanding and thus revulsion toward “survival of the fittest”. He was perhaps unwilling to face the fact that the jews have out-competed Whites, rule us, and are slowly killing us. The problem, as I see it, is not with Darwinism, or rationalism, or any philosophical clash, but the simple fact that Whites, relative to jews, are not conscious.

Yockey on Culture and Race – Part 4


In Yockey’s view the crisis of the Western Civilization was caused by the conflict between “the 19th century outlook” and “the 20th century outlook”.

Imperium, page 62:

But the strength of the organism, even in crisis, is too great for a few intellectuals and their mobs to destroy it, and it goes its way. In the Western Civilization, the expansive tendency reached the point where by 1900, 18/20ths of the surface of the earth was controlled politically from Western capitals [by jews]. And this development merely brought an aggravation of the crisis, for this power-will of the West gradually awakened the slumbering masses of the outer world to political activity.

Before the inner war of classes had been liquidated, the outer war of races had begun. Annihilation-wars and World Wars, continuous internal strain in the form of unrelenting class-war, which regards outer war merely as a means of increasing its demands, the revolt of the colored races against the Western Civilization — these are the forms which this terrible crisis takes in the 20th century.

The peak of this long crisis exists now, in the period 1950-2000, and possibly in these very years will be decided forever the question whether the West is to fulfill its last life-phase. The proud Civilization which in 1900 was master of 18/2Oths of the earth’s surface, arrived at the point in 1945, after the suicidal Second World War, where it controlled no part whatever of the earth. World power for all great questions was decided in two outer capitals, Washington and Moscow. The smaller questions of provincial administration were left to the nations-become-colonies of the West, but in power-questions, the regimes based in Russia and America decided all.

The phrase “revolt of the colored races against the Western Civilization” evokes the theme of Lothrop Stoddard‘s The Rising Tide of Color Against White World-Supremacy (1920) and The Revolt Against Civilization (1922).

The significance of Yockey’s use of “18/20ths”, rather than 9/10ths or 90%, is unclear.

Yockey identified “the enemy” as “a few intellectuals and their mobs”. A bit further on he refers obliquely to the jews and other non-Whites:

The 20th century outlook is synonymous with the Future of the West, the perpetuation of the 19th century outlook means the continuation of the domination of the West by Culture-distorters and barbarians.

Skipping farther ahead, to page 115, Yockey fleshes out the two conflicting outlooks in his typical form, as a series of Grand Dichotomies:

In complete contradiction to our instinct, feelings, and ideas, the 19th century sits leering upon the throne of Europe

The conflict is far-reaching; it affects every sphere of Life. Two ideas are opposed — not concepts or abstractions, but Ideas which were in the blood of men before they were formulated by the minds of men. The Resurgence of Authority stands opposed to the Rule of Money; Order to Social Chaos, Hierarchy to Equality, socio-economico-political Stability to constant Flux; glad assumption of Duties to whining for Rights; Socialism to Capitalism, ethically, economically, politically; the Rebirth of Religion to Materialism; Fertility to Sterility; the spirit of Heroism to the spirit of Trade; the principle of Responsibility to Parliamentarism; the idea of Polarity of Man and Woman to


Feminism; the idea of the individual task to the ideal of “happiness”; Discipline to Propaganda-compulsion; the higher unities of family, society, State to social atomism; Marriage to the Communistic ideal of free love; economic self-sufficiency to senseless trade as an end in itself; the inner imperative to Rationalism.

But the greatest opposition of all has not yet been named, the conflict which will take up all the others into itself. This is the battle of the Idea of the Unity of the West against the nationalism of the 19th century. Here stand opposed the ideas of Empire and petty-stateism, large-space thinking and political provincialism. Here find themselves opposed the miserable collection of yesterday-patriots and the custodians of the Future. The yesterday-nationalists are nothing but the puppets of the extra-European forces who conquer Europe by dividing it. To the enemies of Europe, there must be no rapprochement, no understanding, no union of the old units of Europe into a new unit, capable of carrying on 20th century politics.

As we see here, Yockey tended not only to think in polarized terms, but to anthropomorphize, imparting human-like agency to inhuman, inanimate, intangible concepts and abstractions. Rather than seeing Hierarchy and Equality, for example, as ideals given life and driven by man, Yockey argued as if they exist outside man and drive themselves.

Here, near the beginning of Yockey’s book, even before his critique of “liberalism”, he attacks Darwinism. Several of his arguments are simply wrong, and there are disturbing similarities to what anti-“racist”/anti-White critics of “social Darwinism” and “scientific racism” have argued.

Contra such criticism, my previous series of podcasts on Race and Genetics lays out the biological basis of race and a rough history of racial science.

Page 65:

The great foundations of the old outlook were Rationalism and Materialism. They will be completely examined in this work, but here it is proposed to treat only three thought-systems, Darwinism, Marxism, Freudianism, products of materialistic thought, all of which were the focus of great spiritual energy in the 19th century, and which, continuing to have a vogue in the early 20th century, contributed greatly to lead Europe into its present abyss.

Page 68:

The basic idea of Darwinism — evolution — is as little novel as the particular theories of the system. Evolution is the great central idea of the philosophy of the 19th century.

Darwin’s basic idea was to explain the mechanics: evolution = modification/mutation + selection.

Darwin’s system has two aspects, of which only one is treated here, for only one was effective. This was Darwinism as a popular philosophy.

I discussed “Darwinism as a popular philosophy” and Herbert Spencer in Race and Genetics – Part 2 and Part 3.

Page 69:

The system shows its provenance as a product of the Age of Criticism in its teleological assumptions. Evolution has purpose — the purpose of producing man, civilized man, English man — in the last analysis, Darwinians. It is anthropomorphic — the “aim of evolution” is not to produce bacilli, but humanity.

This is the kind of argument that the race-denying jew Stephen Gould used to make.