From the Daily Mail:

Despite being just the size of an insect, tiny military weapons being developed by the military have the incredible power of hundreds of tons of TNT.

In a new book, Louis del Monte, a physicist from Minnesora warns that these tiny weapons – dubbed ‘nanoweapons’ – could lead to the most destructive world war yet which could spell the end for humanity.

And this isn’t just a long-term worry, as Mr del Monte has warned that the tiny weapons could render humans extinct by the end of the century.

Mr del Monte believes that the advancement of nanotechnology could be even more dangerous than conventional nuclear weapons.

The US, Russia and China are all currently investing billions in research, according to his book ‘Nanoweapons: A Growing Threat To Humanity’ which is published by the University of Nebraska Press.

This technology, which could create insect-sized lethal weapons, will incite world governments to compete in the deadliest arms race ever, Mr del Monte says.

‘Nanoweapons are the most likely military weapons to render humanity extinct in this century’, he writes…

‘Obviously nanoweapons are at the top of the list, having a one in 20 chance of causing human extinction by the end of this century.’

This prediction was first made in 2008 by experts at the Global Catastrophic Risk Conference at the University of Oxford who said molecular nanotechnology was the one of the most likely ways that humans would be exterminated.

As I have previously written, methinx that, given enough time, the probability of human extinction due to nanotechnology approaches 100%.

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Elmo Gets Red-Pilled

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3/22/17: London

Another day, another terrorist event in a European city. I was once on this bridge, which is in a heavily touristed part of London.

From FNC:

Five people, including a London police officer who was stabbed and the alleged assailant, were killed in a terror attack that saw more 40 people injured outside the Parliament building on Wednesday…

The Sun has an initial photo of the as-yet unidentified terrorist (hat tip re. photo mod: MB):

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Douthat: “White Pride and Prejudice”

In “White Pride and Prejudice”, Ross Douthat rhetorically posits the Internet itself as his interlocutor:

“Why my dear, you must know, it seems that certain young men of dubious character, not content with seizing ‘The Matrix’ and Taylor Swift and Pepe the Frog for their own, have taken to citing Austen’s novels in support of their racist and gender-essentialist beliefs; indeed one of the most celebrated of these bounders even quoted her words in some sort of anti-feminist diatribe.”…

Douthat then makes an observation that Culture is being reclaimed by the Alt Right, peppering his prose with requisite disapproval of the ‘racists’ on the Alt Right.

Now the internet is a creature of mean understanding, too much information and uncertain temper. But the experience of twenty years online has enabled me to understand something of her character. And in this case she has fastened on something genuinely interesting, a truth increasingly fretted over: many aspects of culture, high and low, that once seemed securely in liberalism’s possession appear to be vulnerable to appropriation by the alt-right.

Before the Bennets, Dashwoods and Woodhouses, it was the ancient Greeks and Romans. In November, a classicist named Donna Zuckerberg fired off an anguished piece about the alt-right’s affection for her discipline and urged her fellow classicists to watch for lurking reactionary sentiments among would-be students of the ancient world.

Things are moving fast.

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Si! Se Puede!

The City of Divine Tolerance is quite intolerant of the idea of the United States enforcing its sovereignty:

SACRAMENTO — Three California Democrats have a warning for contractors who sign up for President Donald Trump’s border-wall construction project between the U.S. and Mexico: Build it, and we will divest from your company.

In the latest act of resistance against the Trump administration, the state lawmakers have introduced a bill that would force the state to drop its pension investments in any companies involved in the project…

The proposal will be carried by Ting and Lorena Gonzalez Fletcher, D-San Diego, and Eduardo Garcia, D-Coachella.

Meanwhile, the govt of Mexico is also using threats and coercion for the same purposes. From Reuters:

Mexico’s government on Tuesday warned Mexican companies that it would not be in their best “interests” to participate in the construction of U.S. President Donald Trump’s border wall, though there will be no legal restrictions or sanctions to stop them if they tried…

“We’re not going to have laws to restrict (companies), but I believe considering your reputation it would undoubtedly be in your interest to not participate in the construction of the wall,” said Mexican Economy Minister Ildefonso Guajardo.

“There won’t be a law with sanctions, but Mexicans and Mexican consumers will know how to value those companies that are loyal to our national identity and those that are not,” Guajardo added.

His comments echo those of Mexico’s foreign minister Luis Videgaray, who said on Friday that Mexican companies that see a business opportunity in the wall should “check their conscience” first.

And what is the difference, really? Whether it’s the govt of Mexico or, in the earlier story, Mexican ethnonationalists who also happen to be elected U.S. officials?

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David Brooks’ “Telos Crisis”

The NYT’s idea of a “conservative” is liberal ethnocentric Jew David Brooks. His column today, complete with a romantic picture of ‘Puritans leaving England for America, circa 1635’, is “The Unifying American Story”:

One of the things we’ve lost in this country is our story. It is the narrative that unites us around a common multigenerational project, that gives an overarching sense of meaning and purpose to our history.

For most of the past 400 years, Americans did have an overarching story…

So far, I’m with him. But then he goes very Tribe:

The Puritans came to this continent and felt they were escaping the bondage of their Egypt and building a new Jerusalem.

The Exodus story has six acts: first, a life of slavery and oppression, then the revolt against tyranny, then the difficult flight through the howling wilderness, then the infighting and misbehavior amid the stresses of that ordeal, then the handing down of a new covenant, a new law, and then finally the arrival into a new promised land and the project of building a new Jerusalem….

The successive immigrant groups saw themselves performing an exodus to a promised land. The waves of mobility — from east to west, from south to north — were also seen as Exodus journeys. These people could endure every hardship because they were serving in a spiritual drama and not just a financial one.

In the 20th century, Martin Luther King Jr. and other civil rights leaders drew on Exodus more than any other source. Our 20th-century presidents made the story global. America would lead a global exodus toward democracy — God was a God of all peoples. Reinhold Niebuhr applied Puritan thinking to America’s mission and warned of the taint of national pride.

The Exodus story has many virtues as an organizing national myth. It welcomes in each new group and gives it a template for how it fits into the common move from oppression to dignity. The book of Exodus is full of social justice — care for the vulnerable, the equality of all souls. It emphasizes that the moral and material journeys are intertwined and that for a nation to succeed materially, there has to be an invisible moral constitution and a fervent effort toward character education.

Brooks then puffs up his chest to show he is, to some cuck degree, against P.C:

Today’s students get steeped in American tales of genocide, slavery, oppression and segregation. American history is taught less as a progressively realized grand narrative and more as a series of power conflicts between oppressor and oppressed.

This is a mere preface, before he then doubles down on his ‘Telos Crisis’ thesis:

We have a lot of crises in this country, but maybe the foundational one is the Telos Crisis, a crisis of purpose. Many people don’t know what this country is here for, and what we are here for. If you don’t know what your goal is, then every setback sends you into cynicism and selfishness.

It should be possible to revive the Exodus template, to see Americans as a single people trekking through a landscape of broken institutions. What’s needed is an act of imagination, somebody who can tell us what our goal is, and offer an ideal vision of what the country and the world should be.

Hunter Wallace nails it in his response to Brooks’ column:

Around the mid-20th century, the Eastern Anglo-American elite was overthrown in the United States and was replaced by a new cosmopolitan elite dominated by David Brooks’ people. After their arrival in power in our elite universities which was a product of the switch to the meritocratic system, they have spent the last 65 years or so destroying any sense of a common American identity. Now that they have destroyed it, they’re like what are we going to do now?….

David Brooks is right that we lack a national Telos. In the 20th century, the common experience of the Great Depression and World War I and World War II had a great homogenizing effect on American culture. The same is true of the creation of the consolidated, vertically delivered mass media which for a time papered over enduring regional and cultural divisions. The Immigration Act of 1924 ended mass immigration from Europe which never returned. The Cold War allowed Americans to maintain a weak sense of national identity based on ideological opposition to the Soviet Union.

By the 1960s, the American elite was able to take the unity of the country for granted. America was 85 percent White. We shared the English language. We had a strong Christian culture. We had an economy that was the envy of the world. We had a common popular culture. The media was trusted. Virtually all national institutions still had a strong sense of legitimacy which has evaporated in our own times. The federal government could embark on projects like declaring a War on Poverty whereas today the simple act of passing a national budget has become a legislative ordeal.

Personally, I believe the damage inflicted on the country by our cosmopolitan elite is so severe that it will prove to be terminal. We are in the earliest stages of a national collapse. Consider the fact that the American elite is ideologically committed to multiplying and exacerbating our existing divisions because “diversity is our strength” and “we are a nation of immigrants” according to the dominant narrative. Even if they wanted to do so, they are incapable of reversing course without betraying their sense of identity. We’re going over the falls and nothing can stop our dramatic unraveling.

Amen, brother.

There is a profound difference between the positions of ‘civic nationalism’ and ‘race realism’ (or ‘ethnic nationalism’ or whatever you choose to call it.)

Telos is crucial.

And a perfectly legitimate way to interpret the dilemma posed by Alisdair MacIntyre is to posit a racial component to the Aristotelian lens.

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Kurt vs. the Strobe Lights

Remember Kurt Eichenwald, the whacked-out, and clearly unbalanced, Newspeak columnist who epically failed on Tucker’s show? Well, Eichenwald is now saying an animated GIF tweeted to him has caused him to have a seizure, and now the person who sent that tweet (“@jew_goldstein”, recently doxxed as U.S. Marine John Rivello) is facing 10 years in prison.

“The Kurt Eichenwald Survival Guide” by Swog Blog demonstrates what trolling, its political reality and its political potential, is all about.

Where is the GoFundMe for Rivello?

As one commenter notes about Eichenwald: “He’s all-in on his lie, just like Costanza when he claimed to own a house w/horses in the Hamptons.”

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No Apologies

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George Eliot & Contemporary Jewish Separatism

Tablet magazine, it should be known, focuses on All Things Jewish. On their website currently, alongside articles like “It’s Time for Intersectionality to Include the Jews”, “Are Jews at Risk for Parkinson’s Disease?”, or another that celebrates how “Jewishly inflected, queer songs brings Weimar Germany back to life with humor and music” is an article by Liel Leibovitz which interprets George Eliot’s novel Daniel Deronda in a most interesting way (“Daniel Deronda, Conservative Jewish Hero”).

Leibovitz discusses a series of lectures by Harvard professor Ruth Wisse, the latter of whom “illuminates the threads that tie together Eliot’s complex work, in which Zionism was foreseen two decades before its actual arrival”.

Alrighty, then.

Deronda, she explains in her very first lecture, is not, like the aesthetes of his age, blinded by beauty. Instead, he starts off the novel by throwing down the gauntlet. His fight is with the notion of romantic love itself, the age-old idea—think Romeo and Juliet or Tristan and Isolde—that infatuation burns brightest when it is fueled by defiance of family, faith, and tradition. Deronda is after rectitude, not rapture, and he comes to believe that love cannot blossom unless it is rooted in common ground: Jew must marry Jew, and like must cleave to like. That’s why his path must lead him away from Gwendolen and toward the righteous Mirah Lapidoth, who shares both his faith and his worldview. “Mirah’s religion” Eliot writes, “was of one fibre with her affections, and had never presented itself to her as a set of propositions.” Like Deronda, she’s a romantic conservative, or a conservative romantic—her passions and her sense of peoplehood are inseparably intertwined.

Which, as Wisse explains, was a problematic proposition in England in the late 19th century. Some enlightened souls, and there are quite a few of them in the novel, have difficulty understanding why, if England is so keen on embracing its Jews as equals, the Jews should insist on maintaining their differences. Why not marry their Christian neighbors and friends? Why insist on blood and kin and tribe?…

Yet again, we can add one more example to the myriad of ways in which Jewish separatism is rationalized.

… Eliot realized that Jews and women faced the same essential dilemma: Will they try and unshackle themselves from their essential nature in a way that is bound to doom them to misery? Or can they achieve a more meaningful emancipation, enjoying equal rights while being permitted to remain true to who they are and wish to continue to be?…

And, yet again, in the line of reasoning displayed by Wisse et al, substitute ‘Whites’ for ‘Jews’ and see how it plays out publicly.

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Tages – Fantasy Island (1968)

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