Ethnocentrism, or How I Learned to Stop Caring and Abandon Eternally Unreciprocated Altruism

Like many or perhaps most people with a verbally slanted intelligence profile, I used to invest a lot of energy into heady academic philosophy, especially ethics. The distant vision of a cognitively post-human species and a suffering-free world governed by utilitarian moral codes probably stimulated my endogenous opioid system. In retrospect, it seems to have been little more than an indulgence, which is my impression of credentialled ethicists generally – particularly utilitarians. They are content to spend eternity arguing over the merits of classical vs. negative utilitarianism, or whether the balance of hedonic and dystonic impulses that sentient life experiences can be said to make it “worth living or reproducing,” etc. For what it is worth, my meta-ethical views are anti-realist: I do not believe that any moral system is the “correct one.” Utilitarianism may be useful insomuch as most beings do value happiness and disvalue suffering. But the complexity of moral values in humans is such that these categories will never be quantifiable to anyone’s satisfaction, and prescriptive antinatalism is a dead end for reasons I have discussed before. Although, non-human life is not such a tough call. People who romanticise the beauty of the natural world are admiring the décor of a planet-sized torture chamber. It is, as Dawkins observed, “beyond all decent contemplation,” and I would have no compunction in painlessly culling most of it if I and my kind were the governors of the known universe.

If. Herein lies a cautionary tale against the distinctly European tendency of embracing blind universalism. There is no coming future of global utilitarian welfarism, at least not one with internally coherent goals or loyalties, because for most of the peoples of this Earth, the only relevant loyalty is to their group, their moral community, their kith and kin – whatever that looks like. It need not be racial, although it usually is in part. Recent computer model data have shown how ethnocentric orientation fares in competition with three alternative group strategies: humanitarianism (English liberals, effectively), egoism, and traitors (SJWs). The last of these is found to be the least effective strategy by far, which is why in the long run there is little reason to worry about traitorous progressive ideologues. Eventually they will learn the hard way. Ethnocentrism wins the day against humanitarianism too, by exploiting the generosity of humanitarians. This sheds light on how ethnocentrism evolved without invoking impossibilities such as group selection in humans, and how it is that this strategy seems to predominate, quietly, even in relatively humanitarian populations. It also illustrates why calling immigration leftist or anti-tribal is such a farce. Far too many white people see it as such because they are humanitarians – optimised to believe that their group-blind, gene-blind preferences are completely generalisable.

There is no indication that moral preferences can ever transcend genetic conflict. If it could, an awful lot of things in human history would have taken a different course. Political preferences are certainly heritable, and although it may be impractical to seek twin-study data on ethical systems, I would be willing to bet that there is also a common genetic architecture to utilitarians, humanitarians, libertarians, and advocates of “effective altruism.” One aspect of their shared phenotype is distinctly visible whenever large numbers of them congregate, as many have observed. Some even seem to understand, perhaps unconsciously, just how rarefied their values are and endorse global government as a solution. But would all the opportunities for abuse in such a system be worth it? Would anyone other than its own architects, presumably Westerners, consent to its rulership? Indeed, if these are the measures necessary to bring the world into value-alignment, why not push for genetic imperialism, i.e. diluting the phenotypic diversity of the human species through genetic engineering so as to render everyone effective clones of Will MacAskill and Diana Fleischman?

Don’t laugh. Some people actually take this seriously as a solution. Their profile is predictable: white, middle class, educated, and living in a country in which the problems that were not there before multiracialism are getting increasingly hard to ignore – although it is a relatively safe assumption that they live nowhere near it themselves. They understand that group differences, even in something as simple as IQ, are enough to cause resentment (that is why racial affirmative action exists), and advocate post-racialism via genetic enhancement. It sounds nice enough until you realise that it would give hostile aliens yet more reasons to emigrate to the West, with our finite resources, but there is no reciprocal allowance for whites to move into Africa and Asia and take them over. Furthermore, given that there is more to group conflict than IQ, who is to say that this would ameliorate group tensions enough to be worth the risk? In the end, what we are talking about is a literal horror movie replacement scenario in which POC are converted into high-class whites who just happen to have brown bodies. How many would willingly subject themselves to this, and how many of those who rejected it would continue to fan the flames of ethnic conflict?

The reason the appraisal of group differences is important to begin with is that nearly all human altruism is based on either reciprocity or sociogenetic closeness. Thus, a universal basic income within a homogeneous society is at least justifiable on the grounds that it is helping to maintain the social order, reducing economic inequality, and the recipients, if they do something destructive with the money, are only going to self-destruct. In a country like the United States, those paying through their taxes, whites, would have legitimate cause to wonder: “Why is money being forcefully extracted from me and given to people who often explicitly say they want me destroyed?” This, too, spurs on conflict. Foreign aid has yet more pitfalls. Since Africans mostly lack the intelligence to build civilisation alone, they rely on foreign donors, their population explodes, and then masses of them die in Malthusian collapses.

Some humanitarians are prepared to accept that we will probably never get to explore much of the universe, for a host of pragmatic reasons. It seems all the more implausible these days. With two interstellar objects passing through the solar system in as many years, it is looking as though interstellar space is chock-full of fast-moving debris, and since no one actually wants to live on Mars (I don’t), we may well be stuck on this planet. Yet, the same people are unwilling to acknowledge the barriers to moral unity within the human species, and the power dynamics inherent to any attempts at “conversion.” It has already been tried by colonialists. Didn’t work. Why would it this time?

Ultimately, idealists must accept that the only effective way for their ideas to propagate is for their moral community to propagate its genes. The most effective way to do that is for the idealists to secure for themselves exclusive territories, build artificial uteri, and use them to create more copies of themselves. After all, natural human reproduction is much less efficient than that of some e.g. fishes, which can produce a million offspring in a year. Technology offers a way around this, such that we can all be Genghis. The result? An endless supply of persons who share your values and interests, not to mention all the possibilities of genetic and cybernetic enhancement. Not everyone will be welcome to your territory. But I promise, the sooner you can get over that, the happier and saner you, and everyone, will be.

The Brick Wall of Washing Machines

People probably make too much fuss about defining biological sex in terms of its organic components. The term “chromosomes” gets thrown about, maybe because it is commonly used in basic biology education and is consequently a bit more accessible than “gametes,” although gametes are in fact the heart of the matter. Several different chromosomal combinations exist in humans (as abnormalities) besides XX and XY, but gametes come in only two forms – sperm and ova, the component factors of sexual reproduction.

But why does sexual reproduction itself exist, and by extension, why do the two sexes themselves? It is not a given across all species. Quite a few species of plants and some unicellular organisms practise autogamous fertilisation, effectively a slightly modified form of cloning in which the variants of sex are applied to an otherwise identical genetic template. Others, like the New Mexico whiptail, are parthenogenic, meaning that females can produce more females (clones) with no fertilisation at all. Most often this manifests as a “fail safe,” in species such as the Komodo monitor, for environments with a shortage of males. Obligate parthenogens are rare. When it happens, it tends to be the result of an unusually torpid environment combined with some kind of recent fuck-up. In the case of the obligately parthenogenic New Mexico whiptail: it lives primarily in the desert and owes its existence to cross-breeding between two parent lizard species which cannot produce viable males. If its environment changes too much, it is fucked: cloning and autogamy place a hard limit on gene recombination, and therefore adaptation, which is why the latter really only exists in plants and invertebrates, and the dominant presentation of the former is as a “failure mode” in otherwise sexually reproducing species. It is only “practical” in species with extraordinarily high reproductive potential, short gestation periods, sedate or undemanding environments, low metabolic needs, or high mutation rates.

Given this, it is not hard to see where males and females came from. Think of The Sexes™ as a strategy of gene propagation, and then secondary sex differences, in morphology and psychology, as strategies which reflect the different selective pressures the sexes were subjected to and/or subjected each other to (dimorphism). Viewed through this lens, females represent the “default” strategy which began with the oldest organisms (e.g. asexual bacteria): the “incubators,” reproducing through cloning and self-fertilisation, whereas males, the “fertilisers,” are a comparatively recent innovation. The degree of “sex-differentiation load” that falls upon males varies by species according to the aforestated variables in selection. Since females are, as is often noted, the gatekeepers of reproduction, the selection pressures that act primarily on females tend to be similar across species and relate, directly or obliquely, to their ability to bear offspring. For males, the story revolves around the conditions of access to females, which is why the male sex “morph” (form) differentiates itself from the female in completely different ways across species.

Sometimes male and female are barely distinguishable from one another. This is the case for many monogamous avians, whose environments, for whatever reason, do not lend themselves to significant sexual differentiation, which reduces female choosiness, which limits dimorphism: it is a negative feedback system. Other birds, like the crested auklet, engage in a kind of mutually eliminative sexual selection, whereby each sex vets the other for organically expensive sexual ornaments for reasons that are not well understood. In elephant seals, the degree of sex differentiation, just in size, borders on the absurd, although their (relative to humans) feeble brains mean that the possible scope of behavioural differentiation is not all that striking most of the time. Exactly where humans “fit” on these continua of male sex differentiation is something of a relative judgement call, but we are obviously not auklets or crows.

Sexual dimorphism and monomorphism have special behavioural correlates, most of which are obvious. Monomorphic species tend to be monogamous with fairly equal parental investment in offspring and low variance in male reproductive success. Dimorphics tend towards, well, the opposite of those traits. Humans also have a lengthier post-reproductive schedule than most animals, largely because of how long it takes the human brain to develop, which probably limits sex differentiation in e.g. aggression compared with some species that practise effective polygyny, and different normative mating systems between human societies will also affect it notwithstanding other forces such as judicially enforced genetic pacification. There is also considerable variation in these “life history traits” through time: from a time when “childhood” was seldom acknowledged as its own entity and children were expected to be responsible, to the point of execution, for criminal wrongdoing from an extremely young age, to … whatever you would call the situation we have now. Certain kinds of change may be inevitable, in this respect. Other things are remarkably changeless even in the face of new environments.

Human sexual dimorphism is an example of this changelessness. If aliens were to observe the human sexes 100 years ago and now, they would note stability in a range of male and female responses to exogenous stimuli, and note the differences in underlying strategy. Males are the strategy of high risk, aggression, dominance, status-seeking, agency and systems orientation; females are the strategy of low risk, passive aggression, emotional dominance, comfort-seeking, agency by proxy, and social orientation. (A great example of the agency/agency by proxy distinction can be seen in sex-specific antisocial behaviours such as psychopathy in males and Briquet’s syndrome in females.) They would note that human females are the limiting factor in reproduction, but human males are the limiting factor in just about everything else (obligatory Paglia quote about living in grass huts, etc). Intelligence is probably not a sexually selected trait in humans, or at least, there is little good evidence for it, and sex differences in intelligence per se are trivial. The sex difference is in application. Human brain complexity and its antecedents mean that the domain of activities germane to preserving one’s genetic line are rather more elaborate than normal, and since females are the “selector” sex, those tasks, and selection for assiduous task-doing, are upon the males.

There is no real sense in which human beings can “escape” natural selection, because natural selection is the reason behind everything that we are, including the desire (of some) to “overcome” natural selection, whatever that means. However, natural selection has also given us moral instincts and reasoning abilities which, combined with the technologies born mostly of male ingenuity, could allow us to divert evolutionary selection pressures in a way that could never happen without our technology. The crapshoot of genetic recombination, by the lights of human morality, is just that: a crapshoot. At some point, artificial gametogenesis could allow humans to become effective hermaphrodites, even if we still have the old equipment. CRISPR, and eventually full genome synthesis, could render natural recombination processes obsolete, and therefore sexual reproduction itself obsolete. Childhood will increasingly resemble adulthood as we produce children of extremely superior intelligence, and thus, reduce the need for high investment. Male breadwinning social roles will run into a brick wall of automation, or perhaps cloning of the 99.999th percentile most workaholic and intelligent workers. Female homemaking roles will (or have?) run into a brick wall of washing machines. As technology outpaces our obsolescent biological hardware, one seriously has to wonder: how much of the human intersexual dynamic, i.e. behavioural sexual dimorphism, is worth preserving? Maybe we could do with being more like the monomorphic crows.

Alternatively, perhaps one imagines a world of nearly infinite morphological freedom where individuals can modify their own physiology and psychology with ease, unconstrained by sex, like character profiles in an RPG, and where sex and gender, insomuch as they exist, amount to little more than fashion. One may dream.

The Age of Orangutans

There is much talk of incentivising fecundity. It did not work for Imperator Augustus, nor will it for us, for a simple reason: kids are a pain in the arse. And land grants for chavs are probably not the best idea; need I explain why? One must differentiate based on intelligence or education level (a proxy for the former) to avoid pouring money into the sewer, and since no earthly government has the balls for that, we can forget it.

Alternatively, technology promises that which the Romans could scarcely have dreamt of. The demographic “problem” is not low fertility. Only in light of mass migration, which need not be, is low average fertility bad, and selection pressure will deal with that regardless. The problem is that the cognitive elite are infertile. Conversely, would the African population explosion be worrisome if the children all had IQs upwards of 180?

Even if you adhere to an ethical system such as libertarianism and so place all emphasis on freedom from coercion, there is a lot to be said for a state-enforced rewriting of human genetics, perhaps even a global one – setting aside the practicalities thereof. If the rewrite is imposed on all, well, there goes the problem of an inherited continuity of stupid. I am sympathetic to a lot of anti-paternalist intuitions where paternalism is liable to exacerbate a problem or make no odds, but it does make odds when one contemplates a future of regression to the mental acuity of orangutans. There will be no liberty then, nor indeed anything worth speaking of (assuming people could still speak). The desire for paternalism often arises from the knowledge that most people have poor reasoning abilities, but that need not always be, thanks to forthcoming technological interventions, too numerous to list. True, this may not be coming soon. What was that about caring for the long-term?

As per, pessimism is sensible. In the zeroth approximation, bet on China. Beyond that, don’t bother. This is where we are at.

The Nail In the Coffin

When I saw that JF Gariepy was releasing a book related to genetics, I assumed it would be another boring race/IQ/HBD volume that I would have little interest in (given the redundancy of the topic.) However, it would turn out that JF instead devotes his book, The Revolutionary Phenotype to the subject of gene editing. In it, he argues against messing around with the technology of gene editing, making the case that such modifications will lead to the end of our species. He claims essentially that the new and improved lifeforms resulting from this process will eventually replace humanity. For reasons not entire clear to me, JF just seems to take for granted that such a development would be a bad thing. In fact, the entire point of the book becomes moot however, if the reader disagrees with the JF’s premise. JF’s arguments for why gene editing may inevitably spell the end for humans may be astonishingly persuasive, air tight and what have you, but if one doesn’t think that the prospect of humans being replaced by a related, “superior” organism would be a negative outcome, then it’s merely an academic question. The merit of the arguments put forth doesn’t matter one way or the other. The type of people whom will be most receptive to JF’s premise are those already vehemently opposed to gene editing and transhumanism on religious and moralistic grounds (“humans shouldn’t be ‘playing God'”…etc.) They don’t give a rats ass in a room full of cats about the scientific arguments for it being bad other than to the extent such arguments could be used to reinforce their pre-existing religious beliefs (if JF had written a scientifically persuasive book in favor of gene editing, these same people would dismiss it irrespective of the veracity of the arguments.)

I have to admit that I find JF’s ambivalence toward gene editing to be disappointing. Ironically, it actually strikes me as similar to Jordan Peterson warning people of the dangers of identity politics. As Ryan Faulk has pointed out, Jordan Peterson’s audience is primarily white, and the likely effect of his crusade against identity politics will be to make white people (the least overtly ethnocentric group) less likely to engage in it, while other groups continue to use it to their advantage. Identity politics may change in form as new identities emerge, but it isn’t going away. Since non-white groups are unlikely to take Peterson’s advice and abandon group identity, Peterson ultimately serves to convince whites to further handicap themselves and become less ethnocentric than they already are.

What JF does here is strikingly similar. Gene editing is absolutely going to happen. The “genie” (so to speak) is out of the bottle. Even if nations don’t officially sanction it at the public level, there will be scientists which continue with this research privately, and as a practical matter it will be unstoppable. JF’s own thesis backs up this assertion, since he argues that these newly concocted, revolutionary beings will replace us if they are created. Since scientists in Asia or who knows where will continue to move forward with gene editing, these beings will come to be sooner or later. Since JF’s audience is primarily AltRight and “pro-white” types and not rogue Asian scientists, the effect of this book will be to convince the AltRight to simply cede this bio-technological frontier to someone else, even though as humans we won’t be shielded from the effects of others embracing it anyway. Babies are going to be genetically modified. So we can either decide to be at the forefront and help direct this process toward something in our image, or sit passively as others enthusiastically explore this technology and render us irrelevant. The West has typically been at the forefront of technological progress, which is why it was so easily able to dominate large parts of the world, where natives (whom could easily outbreed Europeans) held vastly superior numbers. Even with the most aggressive pro-natalist policies, Europeans are not going to outhump the third world. Why then would Europeans want to deprive themselves of one of the few tools which could offer them some kind of advantage?

Also, the idea that beings which result from experiments in gene-editing will lead to “our” extinction strikes me as a matter of interpretation. Sure, maybe technically such organisms would not be our direct progeny, but just because a baby didn’t pop out of some lady’s vagina, does not mean it isn’t our descendant for all intents and purposes. If the result of gene editing is that something ends up being created which improves upon and replaces humanity, I don’t see what the problem is, since these supposedly “superior” beings would ultimately still be a product of our creation. If not literally, they would figuratively be our children…(and sometimes children do grow up to rebel and take our place.) This seems undoubtedly to me to be a more remarkable achievement though than simply two overweight, reality tv watching, human beasts taking a trip to bonetown and making some disgusting babies. Any idiot with functioning reproductive organs can do that.

This is of course to say nothing of the misanthropic objections to JF’s premise. Anyone who has ever worked retail on Black Friday probably wouldn’t clutch their pearls at the idea of humanity becoming extinct and replaced by something better. A few hours overhearing people’s conversations on public transit or an afternoon reading the hundreds of thousands of replies to a typical Ariana Grande tweet, and I might volunteer to push the button myself.

One thing which JF’s book has managed to do is act as a proverbial “nail in the coffin” in terms of my own relationship with AltRight ideas. JF’s faction was probably one of the few remaining which I could still relate to on any level. His laid back persona, high-profile guest lineup, cogent debate style, and pink pantheresque delivery make for what for what in my mind is probably the only substantive and watchable AltRight program. There are no compelling factions or attractive political movements to be enthusiastic about. People like me are withdrawing and moving toward an abstract, post-political future. I, for one, am ready for whatever comes next.


The Accidental Eugenicists

This article is about 1) how a taboo against incestuous reproduction could be used to make the political mainstream comfortable with (explicit) eugenics, and 2) other ethical considerations surrounding human genetic enhancement – in that order.

One must differentiate what I call implicit and explicit eugenics. The implicit version encompasses those things which all people do in the interest of “good genes” but without actually thinking of it in those terms, such as mate selection.

An explicit, or more explicit, example is the outlawing of incest. The case for doing so is easy to make. Incest can lead to inbred children, and this is probably, in part, responsible for the neuroses that afflict the Islamic world, for theirs is a hyper-consanguineous culture. In recent times, I have come to think that the only chapter in the history of the European Church that one can praise without a dozen or more extensive caveats was their prohibition of inbreeding. As HBD Chick has discussed, this was instrumental in the evolutionary trajectory of (especially north-western) Europeans and the development of uniquely European traits such as individualism.

But how much difference do anti-incest laws make now? I would wager not much. Consanguineous breeding among Europeans is a highly marginal phenomenon even in places where it is legal, and I do not see how criminalising it could be any more effective than anti-drug laws. But Westerners have negative reactions to both incest and explicit eugenics. This could be seized upon, in theory: allow the consensually incestuous adults to have children, but make it mandatory for them to go through screening of the embryo’s genome first once the technology is widespread. The procedure could then be extended to, for example, mothers of advanced age, and then beyond.

The word eugenics is also a problem. Trying to revive it is pointless. A far better strategy would be to adopt a term which is descriptively accurate but with none of the nasty connotations, such as “directed evolution”. Saying “eugenics” purely to inflame people is childish.

I am sceptical of the reflexive libertarian position on human enhancement with respect to traits such as IQ, neuroticism, and all diseases with a genetic basis. Note: abortion-related concerns are moot since this is mostly about pre-implantation embryo selection. I do not see how refusing to use this technology when it is available is morally superior to child abuse. “You may allow a car to be built with a sub-optimal design, but you may not damage it once it is built” seems like the position of people who would condemn the latter but endorse the former of these. Allowing nature to take its course is now a choice, not an inevitability. Why should people be free to make that choice? Again, this is specifically with respect to the traits I mentioned.

Many mainstream leftists who balk at these possibilities are happy to accept that vaccinating one’s children be mandatory. So am I. So why not: increasing children’s genotypic IQ above a certain threshold (whatever it may be), or reducing their genetic propensity to experience negative emotion? Again this is a morally inconsistent position: “You are allowed to improve your car once it is built, but you may not just make better cars or, heaven forbid, mandate that better cars be built.” These mainstream leftists should just accept the moral salience of willfully increasing potential for future harm to their children by either refusing to have them vaccinated or refusing to genetically enhance them.

People will make excuses for why the analogy with vaccination is not a comparable situation, but people only come up with these post hoc. It is like when libertarians whine about the government’s taking away all their money but have no problem with huge global corporations’ outsourcing jobs to foreigners, either home or abroad. The net result is the same: fewer job opportunities – and therefore less money.

Neuroticism and low IQ are things that we happen to not give disease-like names to, up to a point. Where and why is that point set? Well, with neuroticism it is where you are continuously anxious about everything and nothing (generalised anxiety disorder), because this impedes daily functioning. With IQ it is 70, because a person with an IQ below 70 seldom if ever has the wherewithal to perform basic tasks. That threshold will go up, however, when society is technologically complex enough that even those of us between 100 and 135 are rendered useless. As for neuroticism, people are shit-scared of jumping out of planes even though skydiving is, statistically, probably less dangerous than a whole lot of other things they do without a second thought, such as driving. People’s brains are not equipped to assess risk in a technified society such as ours, and neuroticism is strongly anti-correlated with about a thousand negative life outcomes. Some people argue that there is a trade-off to be made with it for “creativity”, but one does not need an anxiety disorder to be creative, and I doubt that whatever difference it makes is worth it in QALYs.

“Everything is allowed unless it is explicitly forbidden. Something is only explicitly forbidden if it can be shown empirically to be harmful.” I do not literally think of those words every time I am pondering solutions to some social problem, but if you reverse-engineer my ideas about society, you will end up with some formula similar to this. I believe this is quite close to the mentality of the typical libertarian, except the primary difference is that most self-identified libertarians would never countenance forbidding inaction, e.g. not vaccinating one’s children. Luckily, I am not so arrogant as to assume the point of view of the universe. Not everyone agrees with me about what should or should not be mandatory. That is fine. They should not have to live around me, nor I them.

Robert Stark Talks to Ashley Messinger About Retro Futurism ( Part II)

Robert Stark and co-host Brandon Adamson talk to returning guest Ashley Messinger. Ashley is based in the UK and writes for Brandon’s You can also find Ashley on Twitter.

Interview can be found here.

Topics Include:

A continuation on the topic of a “Redpilled” SWPL culture and it’s viability
The implicit Whiteness of progressive causes such as Environmentalism, Effective Altruism, and Transhumanism
The importance of being technologically advanced in contrast to gun culture and “Becoming a Barbarian”
Creating City States based on shared interest
Biopunk, Biomorphism, and vertical gardens
Brandon’s interest in 70’s Retro Futurism (ex. Logan’s Run)
Steampunk, Urban fantasy literature, and the technology of Victorian England
Decopunk; the film Dark City
The lack of vision in new architecture and urbanism
Roman Archeo Futurism
80’s Retro-Futurism, Cyberpunk, and Fashwave
The Bearer of “Trad” News
Hip to the Moon: Brandon Adamson Drops Out to Conquer the Stars
Robert’s Journey to Vapor Island; Roger Blackstone’s “Neon Nationalism”
The Man in the High Castle series; the alternative society portrayed and the Retro-Futuristic architecture
Whether Fascism was anti-modern or about creating an alternative modernity
Ashley’s review of the film Call Me by Your Name
Age of Consent Laws
The film The Crush Starring Alicia Silverstone