True Left

The expansionist aggression of the West is an inescapable expression of its roots in aristocratic men

the West was uniquely exceptional in exhibiting in a continuous way the greatest degree of creativity, novelty, and expansionary dynamics. I trace the uniqueness of the West back to the aristocratic warlike culture of Indo-European speakers as early as the 4th millennium BC. Their aristocratic libertarian culture was already unique and quite innovative in initiating the most mobile way of life in prehistoric times, starting with the domestication and riding of horses and the invention of chariot warfare.

Nietzsche too wrote of the ‘aristocratic’ warrior who longed for the ‘proud, exalted states of the soul,’ as experienced intimately through ‘combat, adventure, the chase, the dance, war games.’

Europeans were also exceptional in their contentious and expansionist behaviours. Their scholarly achievements, including their liberal values, were inseparably connected to their aristocratic ethos of competitive individualism.

While we agree with Duchesne's list of the traits valued by Western civilization, we must always oppose his use of the term "aristocratic" to describe this set of traits (which you correctly label as barbarism). I have also covered this in the past:

https://trueleft.createaforum.com/colonial-era/colonialism-as-viewed-by-westerners/msg13961/#msg13961

https://trueleft.createaforum.com/true-left-vs-false-left/truth-knowledge/msg1185/#msg1185

One of our tasks is to promote actual aristocratic traits, and demonstrate these traits in our own behaviour. Ironically, Duchesne's following description is technically accurate on the literal level:

aristocratic men who are free and therefore headstrong and ambitious, sure of themselves, easily offended, and unwilling to accept quiet subservience

It's just that he, being a barbarian himself, does not understand that the truly free are the ones who recognize material existence as imprisonment (rather than enjoy material existence as the barbarians do); the truly headstrong are the ones who reject adulteration (rather than celebrate adulthood as the barbarians do); the truly ambitious are the ones who want to escape the flow of time (rather than endlessly progress within time as the barbarians intend to); the truly sure of themselves are the ones who do not require social validation (rather than constantly seek the validation of glory as the barbarians do); the truly easily offended are offended by our own birth (rather than grateful for it as the barbarians are); the truly unwilling to accept quiet subservience are the ones unwilling to accept quiet subservience to our own desires (rather than be led by theirs as the barbarians are).

This is an example of how an inferior interpretation of words originally intended to refer to superior concepts can end up inverting the meaning of those words.

Whom would the prison-builder prefer:

a) those determined to destroy the prison;

or

b) those who want to be dominant within the prison population, and for this very reason have interest in preventing the prison from being destroyed, and even in endlessly expanding/complexifying it so as to make it increasingly difficult to destroy completely?

Thus who are the truly subservient to the prison-builder?

See also:

https://trueleft.createaforum.com/true-left-vs-right/arthur-schopenhauer-vs-friedrich-nietzsche/

There are races that are able to produce culture and civilization and there are races that are just worthless barbarians. The races of worth must wall themselves off and control these subhuman's so that they are unable to do any damage to the true humans.

No walls needed. State control over reproduction is all that is required to fix this problem. The problem of human gene pool degradation can be solved within two to three generations by a serious and competent government.

Reminder from the main site:

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At the heart of the Aryanist worldview is the axiom that all the gene pools not only in the present day but indeed throughout recorded history are heavily degraded, and that it is the natural tendency for such degradation to further increase over time, due to natural selection consistently eliminating the noble in favour of the ignoble. It follows that, tracing backwards in time, the noble traits that historically have appeared only rarely in individual cases might well have been the norm of at least one prehistoric root race, which we call the Aryan race. Biologically, the arising of such a race could be accounted to an accident of genetic mutations occurring in a window of favourable environmental conditions which did not last (but which authentic National Socialism aims to re-create). Teleologically, what other purpose could there be for a race whose nobility leads them to have no attachment to the material world in which they have arisen, if not to help the rest of living creation transcend it also? In Hitler’s words: “There have been human beings, in the baboon category, for at least three hundred thousand years. There is less distance between the man-ape and the ordinary modern man than there is between the ordinary modern man and a man like Schopenhauer.”
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In order for a root race to form, the entire society must be engaged in the same lifestyle so that the entire gene pool is being selected for the same heritable traits. This has not been the case since the beginning of recorded history, due to the wide variety of occupations available in complex economic society (especially after the appearance of cities and money), such that newly mutated heritable traits maladaptive to one occupation could easily be adaptive to another, leading to many concurrent, overlapping survival strategies in the same society. And because people generally do not reproduce strictly within their occupation (not even in societies with caste systems), the traits mix often, so that instead of evolutionary drift in a single direction, we have had evolutionary sprawl in no particular direction. Thus no new root race has been able to form throughout history; instead historical cultures have been formed mostly by struggle between the conflicting traits of the old root races and their respective influences on society. Hence we speak of historical (and present-day) individuals as having predominantly Gentile, Jewish or Aryan blood memory, or no blood memory at all, whereupon we call them raceless – people who go along with whatever mode of behaviour is considered “normal” at any given time, as Hitler describes: “The broad masses, which constitute what I have called the middle section, come forward and make their influence felt only when the … extreme sections are engaged in mutual strife. In case one of the extreme sections comes out victorious the middle section will readily submit to its domination.” The question, therefore, is where we might try to find Aryan blood memory and its influences.
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Terra Nova: The White Silence | Captain Scott’s Journey to the South Pole, Antarctica

The Concise Encyclopedia of Explorers lists a total of 274 explorers, of which only 15 are non-European, with none listed after the mid-fifteenth century.  The current diversity regime can’t tolerate this reality. So expect the establishment to start portraying exploration as an undertaking of “diverse peoples”, or, if that’s not quite possible, to present exploration in a negative way as a “colonial” activity carried by ruthless men craving gold.

The famous historian Fernández-Armesto,  for example, describes his book Pathfinders as “a study of humankind’s restless exploratory spirit,” even though he can barely identify any humans outside the West engaged in real exploration.

Scott was indeed a great British explorer best known for his deadly attempt to reach the South Pole in 1911-12. As Wiki states, Scott’s “achievements and character [have come] under sustained attack”, described as “aloof, self-absorbed”,

Overall, the pervading idea of the journals is the singularly European heroic vision of exploration as a test of individual worthiness and national character.

 the epic-like account of the relentless march to the Pole. Jones situates Scott within a wider cultural setting: his immersion in polar literature, his awareness of characters in major novels who sought to prove themselves

Our enemies define "white" culture:

There are certain foods common to all of Europe. These foods vary regionally, but there are foods that are distinctively or at least massively European. Whites dominate the production and sale of these foods. They have more or less always been widespread in Europe and we globalized them. Whites created/invented these foods themselves or borrowed them in early antiquity or prior and turned their production into an art form. They made them theirs, in other words.

The first food type on this list is cured meats: Pastrami, Prosciutto, Speck, Salami, Chorizo, Serrano, Bacon. Indeed, the European tradition of meat prepping and curing may be part of the reason Europeans have such a visceral reaction to the “eat the bugs” propaganda emanating from World Economic Forum types and other predatory capitalists and banksters. We are a meat-eating people. We are the masters of meat and of animal husbandry, and we have been ever since our people wandered off the Pontic-Caspian Steppe.

Second on this list must be dairy generally, but cheese especially. Remember, a love of milk is basically White supremacy, folks. The White love of dairy explains why lactose intolerance reaches its lowest levels in the Whitest of all places (Schleswig-Holstein). Indeed, this may be a major contributor to why Whites tend to grow bigger and stronger than other groups, and not just physically, but mentally. European cheese is unrivaled in its quality and flavor. Nobody makes cheeses like Whites make cheeses: Gouda, Havarti, Emmentaler, Gruyere, Cheddar, American, Stilton, Roquefort, Gorgonzola, Parmesan, Mozzarella, Manchego. Whites are the cheese masters.
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There is a certain aesthetic outlook that is more or less unique to White, Western civilization. It is one that emphasizes two things primarily: discipline and fertility. Those are the traits that define classical European art, from the Renaissance and before: beautiful, proportionate men, and beautiful, fertile women (see Rubens or Botticelli). These things are prized in White societies.
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That is why even today body sculpting/building is so popular on the political right and even in the smallest, Whitest towns in the far interior. You will uncover these aesthetic values in most any work of art from the Renaissance period.
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The same goes for classical music. Does it not seem to you that it is only our ear that appreciates it? You will never get large segments of most other populations to identify with or appreciate classical music. That is why classical orchestras are still dominated by White people, a fact which has of late become but another cause for non-White/anti-White griping, consternation, and calls for more equal representation. They don’t like our music and they don’t identify with it. You can’t make aspiring rappers into cellists, no matter how much propaganda you peddle. Classical music is a White thing and it always will be. Anyone can play it to be sure, but not everyone will. Our artistic geniuses are ours. Bruegel and Vermeer are, most of all, appreciated by our eye, as Beethoven and Chopin are, most of all, appreciated by our ear—because they are part and parcel of our White culture, and no one else’s. They speak to our nature and our spirit, no one else’s.
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The White race is a race of industry and action. If there are trees about, we may well cut them down and build homes—although we also have pioneered conservation and the national park movement. If there is some resource under the ground, we find a way to get it to the surface and use it. These are good things.
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there is no discussion of Whiteness and White history without a discussion of our unrivaled military successes. The White race is the champion of warfare and weaponry. Killing and conquering are certainly part of that systematization. Our people killed and conquered everything and everyone, before giving it all up in the name of “human rights” or “loving diversity” or some such hogwash. I guess when you reach the top there is nowhere to go but down, eh? Still, that curiosity, that life drive, that love of expedition and conquest, has been applied to so many domains, even space. Exploring new domains, no matter how challenging, no matter how far one has to reach, is White culture. Grabbing the lowest hanging banana is the culture of other peoples.
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“White culture” is anything non-Whites and anti-Whites and Western power structures generally struggle to define precisely, but detest as either “vestiges” of or “pillars” of White supremacy. If Western governments loathe it and are trying to replace or dismantle it, from traditional sex roles to knowledge of firearms, chances are it is some part, lesser or greater, of White culture.

All enemy thought eventually leads to Pierce:

You are a lineage that crosses time and conquers space.”
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Mr. Vorgens offers us a vision of the white race as “the promethean people.” By this, he means that whites possess a kind of “racial mission” that amounts to the mastery and control of nature.
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Mr. Vorgens’s “white eschatology” also bears more than a passing resemblance to William Pierce’s “cosmotheism.” Pierce was prompted to develop cosmotheism when a high school student asked him, “Why do you think it’s so important for the white race to survive?” In response, he argued that the universe is evolving toward consciousness of itself and that the white race is the vehicle of that cosmic self-awareness, principally through science.

In other words, science is nature knowing itself — and science was created by, and continues to be dominated by, white men.

The Core of Western Spirit and Behaviour, Total Barbarism

Spengler was also keenly aware of the presence of an unusually dynamic and expansive spirit in Western history. In his momentous work, The Decline of the West, originally published in Germany in 1917, Spengler designated this spirit as “Faustian,” and argued that its “prime symbol” was “pure and limitless space.” He believed that this Faustian spirit was first visible in medieval Europe, starting with Romanesque art, but particularly in the “spaciousness of Gothic cathedrals,” “the heroes of the Grail and Arthurian and Siegfried sagas, ever roaming in the infinite, and the Crusades,” including “the Hohenstaufen in Sicily, the Hansa in the Baltic, the Teutonic Knights in the Slavonic East, [and later] the Spaniards in America, [and] the Portuguese in the East Indies.” He contrasted this spirit to the Classical soul which, in his view, sought order, balance, and proportion. Here Spengler was following ideas initiated by Johann Winckelmann, and adopted by Goethe, which spoke of “the noble simplicity and calm grandeur of the Greeks,” as expressed in classical Greek temples and sculptures: the “Apollonian” image of restraint, measure, and harmony (1973: 183–216).

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...An overpowering will to supremacy inspired all Western Europe’s cultural creations. Farrenkopf communicates this Spenglerian view as follows:

the architecture of the Gothic cathedral expresses the Faustian will to conquer the heavens; Western symphonic music conveys the Faustian urge to conjure up a dynamic, transcendent, infinite space of sound; Western perspective painting mirrors the Faustian will to infinite distance; and the Western novel responds to the Faustian imperative to explore the inner depths of the human personality while extending outward with a comprehensive view (46).

In other words, it was not a calmed, disinterested, rationalistic ethos that was at the heart of Western particularity; it was a highly energetic, goal-oriented desire to achieve mastery and exploitation of the natural world. The West was governed by an intense irrational will to transcend the material limits of existence.33

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What makes Spengler’s vision all the more peculiar is that he considered modern Western civilization to be extremely energetic and expansionary – when this civilization was well into its maturity (since its birth in the early medieval era). This apparent paradox can be explained if we distinguish between what he called an “organic” and a “mechanical” expression of this Faustian tendency. The “mechanical” pursuit of knowledge and change, symbolized by clocks and spatial extension, and represented by Newtonian physics, was a growing tendency of post-1500 Europe. It was after 1800, however, that Europe came to be thoroughly dominated by a purely “mechanical” expression of this Faustian tendency in its remorseless expansion outward through industrial capitalism with its ever-growing markets and technological innovations. Spengler did not associate this mechanical (“Anglo-Saxon”) expansion with cultural creativity per se. Before 1800, the energy of Europe’s Faustian culture was still expressed in “organic” terms; that is, it was directed toward pushing the frontiers of inner knowledge through art, literature, and the development of the nation state. It was during the 1800s that the West, according to him, entered “the early Winter of full civilization” as its culture took on a purely capitalistic and mechanical character, extending itself across the globe, with no more “organic” ties to community or soil. It was at this point that this rootless, rationalistic Zivilisation had come to exhaust its creative possibilities, and would have to confront “the cold, hard facts of a late life…Of great paintings or great music there can no longer be, for Western people, any question” (Spengler 1973a: 20–21; 1973b: 46, 44, 40).

Farrenkopf, however, makes the persuasive argument that there are “two Spenglers”: an earlier one who lamented the spreading of bourgeois philistinism and the exhaustion of Europe’s majestic aristocratic tradition, and a later one who saw in science and technology a continuation (for some time) of the vitality and transformative energy of the West (51). It was not that he saw in the progression of science per se an exemplification of the perseverance of the Faustian spirit. Rather, he saw in industry and technology new forms of Europe’s expansionary drive and new prospects for the imperial expansion of his native soil, Germany. But he remained a “pessimist” in anticipating the eventual exhaustion of the West’s energies in the rise of internationalism, quasi-pacifism, a downward trend in the birth rate, and the attractions of hedonistic lifestyles coupled with the spread of Western techniques in the non-Western world and the rise of “deadly competition” against the West from Asia (56, 208). The greatest civilization, the last great one, was destined to come to an end.

Although I agree with Spengler that the Greek-Roman “soul” was oriented toward the present rather than the future, I disagree with his “Apollonian” image of the classical world. Farrenkopf thinks, anyhow, that the later Spengler came to view the Greeks and Romans as more individualistic and dynamic. I agree with Burckhardt (1998) that the Classical Greeks were singularly agonal and individualistic, and shall argue in chapter eight, following Nietzsche’s insights, that all that was civilized and rational among the Greeks would have been impossible without this agonal culture. The ancient Greeks who established colonies throughout the Mediterranean, the Macedonians who marched to “the ends of the world,” and the Romans who created the greatest empire in history, were similarly driven, to use Spengler’s term, by an “irrepressible urge to distance” as the Germanic peoples who brought Rome down, the Vikings who crossed the Atlantic, the Crusaders who wrecked havoc on the Near East, and the Portuguese who pushed themselves with their gunned ships upon the previously tranquil world of the Indian Ocean.

The key question now is: what was the ultimate original ground of the West’s Faustian soul? There are statements in Spengler which make references to “a Nordic world stretching from England to Japan” and a “harder-struggling” people, and a more individualistic and heroic spirit “in the old, genuine parts of the Mahabharata… in Homer, Pindar, and Aeschylus, in the Germanic epic poetry and in Shakespeare, in many songs of the Chinese Shuking, and in circles of the Japanese samurai” (as cited in Farrenkopf: 227). Spengler makes reference to the common location of these peoples in the “Nordic” steppes. He does not make any specific reference to the steppes but he clearly has in mind the “Aryan Indian” peoples who came out of the steppes and conquered India and wrote the Mahabharata. He calls “half Nordic” the Graeco-Roman, Aryan Indian, and Chinese high cultures. In Man and Technics (1973), he writes of how the Nordic climate forged a man filled with vitality

through the hardness of the conditions of life, the cold, the constant adversity, into a tough race, with an intellect sharpened to the most extreme degree, with the cold fervor of an irrepressible passion for struggling, daring, driving forward.

Principally, he mentions the barbarian peoples of northern Europe, whose world he contrasts to “the languid world-feeling of the South” (Farrenkopf: 222). Spengler does not deny the environment, but rather than focusing on economic resources and their “critical” role in the industrialization process, he draws attention to the profound impact environments had in the formation of distinctive psychological orientations amongst the cultures of the world. He thinks that the Faustian form of spirituality came out of the “harder struggling” climes of the North. The Nordic character was less passive, less languorous, more energetic, individualistic, and more preoccupied with status and heroic deeds than the characters of other climes. He was a human biological being to be sure, but one animated with the spirit of a “proud beast of prey,” like that of an “eagle, lion, [or] tiger.” Much like Hegel’s master who engages in a fight to the death for pure prestige, for this “Nordic” individual “the concerns of life, the deed, became more important than mere physical existence” (Spengler 1960: 19–41).

This deed-oriented man is not satisfied with a Darwinian struggle for existence or a Marxist struggle for economic equality. He wants to climb high, soar upward and reach ever higher levels of existential intensity. He is not interested in the mere prolongation of his biological existence, with mere adaptation, reproduction, and conservation. He wants to storm into the heavens and shape the world. But who exactly is this character? Is he the Hegelian master who fights to the death for the sake of prestige? Spengler paraphrases Nietzsche when he writes that the primordial forces of Western culture reflect the “primary emotions of an energetic human existence, the cruelty, the joy in excitement, danger, the violent act, victory, crime, the thrill of a conqueror and destroyer” (in Farrenkopf: 33). Nietzsche too wrote of the “aristocratic” warrior who longed for the “proud, exalted states of the soul,” as experienced intimately through “combat, adventure, the chase, the dance, war games” (1956: 167). Who are these aristocratic warriors?

Source :

The Uniqueness of Western Civilization by Ricardo Duchesne page 333-338

Explanation about agonal

The Greek word αγων (agon) means that many people assemble in some place to have a contest. Generally speaking, agon can be translated into contest, competition or disputation in modern English.

Undoubtedly, nearly all the ancient civilizations have some forms of contest in a certain degree. However, it is only in Greece that agonal spirit was fully developed and became a fundamental characteristic of society and culture. In Greece, there are two kinds of contest, one is physical, including athletic sports and war, the Olympic Games belongs to this kind. The other is in mentality, including contest of drama and poem, lawsuit, politics, philosophy, and etc. All these contests follow the “first only rule”, reflecting Greek concept of philotimia (love of honour). Greek civilization ended, while the agonal spirit continued to be a special feature in the western culture afterwards.

Source :

Wang Daqing. (2010). On the Ancient Greek αγων. Procedia - Social and Behavioral Sciences, 2(5), 6805–6812. https://doi.org/10.1016/j.sbspro.2010.05.031


Recall :



Contrast to what culture of African People presented

“Ubuntu” is not just a word; it’s a deeply ingrained philosophy that shapes communities, cultures, and individual lives across Africa. The concept is simple yet profound: “I am because we are.” It stresses the importance of community and the interconnectedness of all human beings.

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The five core values of Ubuntu as identified by Mbigi (1997:33) are: survival, spirit of solidarity, compassion, respect and dignity. Survival enabled African communities, during harsh environmental conditions, to rely on each other for existence despite differences they might have had amongst themselves.

Source :

1. Wright, R. (2023, September . What is the Spirit of Ubuntu? A Journey Into African Philosophy - Communication Generation. Communication Generation.

‌2. Nomlaungelo Ngubane, & Makua, M. (2021). Ubuntu pedagogy – transforming educational practices in South Africa through an African philosophy: from theory to practice. Inkanyiso: Journal of Humanities and Social Sciences, 13(1), 1–12.

Recall :