Libertarian National Socialist Green Party
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In the current age, it is considered the right of the individual to live whatever lifestyle he or she desires. Under the banner of "individualism," lifestyles from the silly to the extravagant are justified as being necessary for the "individual" to develop, in a train of thought descended from the first declarations of the souls of humans as valuable to a single god and as therefore, of equal value in the context of life itself. No matter what you are, whether retarded or psychotic or brilliant and honorable, God loves you just the same. It's a great equalizer for those who are lame, insane, neurotic, underconfident or retarded in real life.
The tendency of equalization to do this reveals one of the reasons it is favored by those who are less powerful in the natural world, in that it removes all factors of nature and enforces a positive feedback mechanism for all systems in which an equality is enforced on the participants. Since natural existence is inherently inequal for reasons of necessary internal conflict, equality is even enforced on nature, often by symbolically converting wildlands and ecosystems into the sterile concrete jumble of buildings that looks "orderly" (apparently) to the average human. Equality hates nature, and aims to destroy it.
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Justice, Nature & the Geography of Difference by David Harvey 'While it is very difficult to make the case that American Indian activists have actually ever joined skinheads or other fascist gangs, Luc Ferry does point out that the Nazis were enthusiastic about American Indian rights in "The New Ecological Order." Ferry's book, which Harvey cites uncritically, is a general assault on the environmental movement, which tries to draw out every reactionary tendency and place it in the foreground. An affinity between Nazis and the American Indian would be a very serious business indeed. Ferry states: We have to be ignorant or prejudiced not to see it: Nazism contains within it, for reasons that are in no way accidental, the beginnings of an authentic concern for preserving "natural," which is to say, here again, "original" peoples. In the chapter devoted to this subject in his book, Walther Schoenichen cannot find words harsh enough to condemn the attitude of "the white man, the great destroyer of creation": in the paradise he himself is responsible for losing, he has paved only a path of "epidemics, thievery, fires, blood and tears!" "Indeed, the enslavement of primitive peoples in the 'cultural' history of the white race constitutes one of its most shameful chapters, which is not only streaked with rivers of blood, but of cruelty and torture of the worst kind. And its final pages were not written in the distant past, but at the beginning of the twentieth century." Schoenichen proceeds to trace, with great precision, the list of the various genocides that have occurred throughout the history of colonialization, from the massacre of the South American Indians to that of the Sioux--who "were pushed back in unthinkable conditions of cruelty and infamy"--and the South African bushmen (Ferry 1995: 103-105). It is unfortunate that Harvey place any credence in Ferry's treatment of the problem, since it stresses speech at the expense of activity. After warning us that anti-ecological activity by the mammoth-destroying American Indians counted for more than Luther Standing Bear's greenish words, should not the same considerations apply to Nazi verbal professions of "ecology" or "concern" for the indigenous peoples? Consider that Walter Schoenichen was an aide to Heman Goering, who in his capacity as Minister of the German Forests supervised the "Germanization" of forests in conquered territories. In 1941, the Nazis took control of the Bialowieza forest in Lithuania and they resolved to turn it into a hunting reserve for top officers (Schama 1995: 71-72). Open season was declared on the Jews.' [source] |
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Fascist Ecology:
The "Green Wing" of the Nazi Party and its Historical Antecedents by Peter Staudenmaier The National Socialist "religion of nature," as one historian has described it, was a volatile admixture of primeval teutonic nature mysticism, pseudo-scientific ecology, irrationalist anti-humanism, and a mythology of racial salvation through a return to the land. Its predominant themes were 'natural order,' organicist holism and denigration of humanity: "Throughout the writings, not only of Hitler, but of most Nazi ideologues, one can discern a fundamental deprecation of humans vis-à-vis nature, and, as a logical corollary to this, an attack upon human efforts to master nature."25 Quoting a Nazi educator, the same source continues: "anthropocentric views in general had to be rejected. They would be valid only 'if it is assumed that nature has been created only for man. We decisively reject this attitude. According to our conception of nature, man is a link in the living chain of nature just as any other organism'." 26 Such arguments have a chilling currency within contemporary ecological discourse: the key to social-ecological harmony is ascertaining "the eternal laws of nature's processes" (Hitler) and organizing society to correspond to them. The Führer was particularly fond of stressing the "helplessness of humankind in the face of nature's everlasting law."27 Echoing Haeckel and the Monists, Mein Kampf announces: "When people attempt to rebel against the iron logic of nature, they come into conflict with the very same principles to which they owe their existence as human beings. Their actions against nature must lead to their own downfall."28 The authoritarian implications of this view of humanity and nature become even clearer in the context of the Nazis' emphasis on holism and organicism. In 1934 the director of the Reich Agency for Nature Protection, Walter Schoenichen, established the following objectives for biology curricula: "Very early, the youth must develop an understanding of the civic importance of the 'organism', i.e. the co-ordination of all parts and organs for the benefit of the one and superior task of life."29 This (by now familiar) unmediated adaptation of biological concepts to social phenomena served to justify not only the totalitarian social order of the Third Reich but also the expansionist politics of Lebensraum (the plan of conquering 'living space' in Eastern Europe for the German people). It also provided the link between environmental purity and racial purity: Two central themes of biology education follow [according to the Nazis] from the holistic perspective: nature protection and eugenics. If one views nature as a unified whole, students will automatically develop a sense for ecology and environmental conservation. At the same time, the nature protection concept will direct attention to the urbanized and 'overcivilized' modern human race.30 In many varieties of the National Socialist world view ecological themes were linked with traditional agrarian romanticism and hostility to urban civilization, all revolving around the idea of rootedness in nature. This conceptual constellation, especially the search for a lost connection to nature, was most pronounced among the neo-pagan elements in the Nazi leadership, above all Heinrich Himmler, Alfred Rosenberg, and Walther Darré. Rosenberg wrote in his colossal The Myth of the 20th Century: "Today we see the steady stream from the countryside to the city, deadly for the Volk. The cities swell ever larger, unnerving the Volk and destroying the threads which bind humanity to nature; they attract adventurers and profiteers of all colors, thereby fostering racial chaos."31 [source] |
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The New Ecological Order by Luc Ferry If humankind, by dint of reason, is transcendent -- by nature, antip;natural -- distinguished by its capacity for separation, autonomy, individuation, in short, radical freedom -- "[I]t is not surprising that the Nazi draws his gun to shoot the stateless person, the person who is not rooted in a community, when he hears the word culture. It is not surprising either that he would do so while preserving intact the love of the cat or dog who shares his life." Racial cleansing, thus viewed, was an attempt to cure the excesses of freedom and choice, and return Germany to an original state of natural and unitary grace. The rejection of differentiation, one human being from another, all human beings from nature, inevitably leads to extinction and extermination, not only in fact but by first principles. If following Descartes, "I think, therefore, I am," and if such thinking is precluded, then being is likewise eclipsed. [source] |
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Understanding Nazi Animal Protection and the Holocaust by Dr. Arnold Arluke In "Understanding Nazi Animal Protection and the Holocaust" (published in a 1992 issue of Anthrozoos), Dr. Arnold Arluke, Professor of Sociology at Northeastern University, and Boria Sax, Ph.D., coauthor of Animals in the Third Reich: Pets, Scapegoats, and the Holocaust (Continuum International Publishing Group, Inc., 2000), stated that the Nazis "exalted synthesis against analysis . . . and Volk legend against scientific truth. . . . Life . . . had an organic unity . . . . the invisible force that makes the whole more than the sum of its parts." ... Nazism was very complex and is not reducible to a single group of beliefs, particularly in terms of the aforementioned theories. But within the Nazi movement of the early 20th century were influential figures who publicly subscribed to tenets remarkably similar to the prevalent antiscience claims of today's advocates of postmodernism, deconstructionism, and/or ecofeminism. Indeed, some of the antiscience canons of postmodernism were enunciated by key members of the Nazi regime. This alone casts doubt on the assertion of a causal relationship between science and Nazism and/or the Holocaust. Furthermore, except for Germany, no crisis in any of those countries that during the 20th century were capitalistic and highly industrialized has resulted in anything of a sort even approaching that of the Holocaust. [source] |
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Why We Are Not Nietzscheans by Luc Ferry and Alain Renaut (Editors) Despite his oft-repeated self-description as an "untimely" figure, Nietzsche's point of departure was a particular late nineteenth-century worldview antagonistic towards liberalism, democracy, rationalism and Jews. That he broke with the standard reactionary thought of his time in some important ways is undeniable, notably in his ambiguous stance towards rationality and Jews. With respect to the latter, however, the standard means of deflecting the charge of anti-Semitism -- by citing passages that demonstrate his contempt for anti-Semites -- is simply is insufficient. Sponville notes that it is possible to detest anti-Semites and Jews at the same time and points to Nietzsche's "unmasking" of Judaism's contribution to "slave morality" to indicate that the case for his anti-Semitism cannot be dismissed outright. While avoiding the silly charge that Nietzsche "caused" Nazism, Sponville points out that one could "hardly imagine the Nazis laying claim to Kant or Husserl in the same way..." [source] |
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The Nazi War on Cancer by Robert N. Proctor While The Nazi War on Cancer has merit, its core propositions have serious flaws. Proctor's aim was to show the flip side of fascism. He evidently found that, although fascism is "disturbing," it was the setting for "work that we, today, might regard as 'progressive' or even socially responsible . . . some of [which] was a direct outgrowth of Nazi ideology." This "progressive" work included environmentalism and conservationism; animal-rights advocacy; vegetarianism; a clampdown on "quack medicine" (e.g., occult medicine, including dowsing, and the treatment of cancer by chiropractors); and objections to petrochemicals in favor of the "natural," to excessive use of asbestos and x-rays, and to overmedication. The Nazis of Hitler's Germany objected especially to tobacco use and pioneered epidemiological work that related tobacco use to the development of cancer. Overall, these predilections and disapprovals—plus an acceptance of homeopathy [See " Homeopathy and Its Founder"], of magnetotherapy, and of what we might call "holistic healing"—make the Nazis look somewhat like New Agers. [source] |
In confronting this issue, one finds fatalism is the attitude adopted by most humans in the current time. "This earth is forever doomed and it will remain doomed - it's part of a natural process that has evolved from the way species advance, using technology, and you cannot change something that big. Many of the products and services you use on a day-to-day basis damage to the earth in one way or another. This is the future - just accept it!" If the future is suicide, and leads us away from the source of all of our values, there is no point "accepting" it, and only combat against that future vision remains.
| "The influence of the metropolis has grown overwhelmingly strong. Its asphalt culture is destroying peasant thinking, the rural lifestyle and [national] strength." - Nazi newspaper in 1938 |
Because our concept of the individual depends on equality, and equality depends on an objective single point of positive valuation, the right of the individual to have the options necessary for self-determination is one of the basic rights of our culture. In the creation of this system from natural boundaries, a necessary goal of a society which values the individual, it is essential to make nature secondary and to relish overruling it. What comes of this is the wholesale abuse of natural ecosystems, animal and plant life, media (air, water, earth) and resources that has been commonplace since the industrial revolution.
A scant two hundred years after the onset of the age of machines, National Socialism arose as a fusion of ancient philosophies of blood and honor and modern philosophies of mastery of will and intent behind using various machines. Where previous systems were based on "individualism," National Socialism recognizes that pragmatically, that style of thinking does not integrate well with a naturalism in which nature, her cycles and the overall product of a consistent, zero-sum environment that does not collapse from uniformity are the most important things to value.
In our current age, because of Hollywood stereotypes of Nazis and a general rejection of the "bleeding heart" leftist fringe (tree-hugging hippies), many extremists and White activists downplay the importance of nature. This is a mistake. Preserving our environment is one part of this activity, but its counterpart is the encouragement of natural structures, including hierarchy and racial separation. Unlike other parties, the National Socialist party does not have a platform of loosely-grouped ideas. Instead, it has a central concept which brings with it a unique form of reasoning, and that in total comprises the belief system. The fundamental essence of this concept is collective cooperation with nature, and respect for natural life as holy.
The Nazis were not much different from the Greco-Romans in that both regarded nature as the highest ideal and collaborator of humanity. Further, they were pantheists, meaning that the mystical beings of their spiritualism represented the interactions of a natural system, as symbolized in the Norse "world tree" of Yggdrasil. Chaos science has returned a new life to animism -- if you don't mind a pun -- with the Gaia hypothesis and other affirmations of conceptual "lifeness" to the universe as a whole.
In the following excerpts and citations, a small fragment of this belief is seen from the warped lens of a postmodern time. As we look on our current time and reflect how disturbed it is, we should also consider the past and how our ancestors once worked within nature instead of trying to apply a human ideal to it in order to divide it into conveniently digestible concepts.