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The in-group out-group distinction still operates today; it is only the battleground that has shifted. Tribal warfare has been replaced by territorial irredentism and competing birthrates.
The liberal campaign to eliminate feelings of national, cultural, or racial solidarity among Western peoples was undertaken largely in the hope that the abolition of "tribalism" would inaugurate an era of world peace. As Professor Hardin has shown, tribalism cannot be eliminated. Worse still, any idealistic group that unilaterally dismantles its own tribal sense will be swept away by groups that have retained theirs. Unless the current direction is changed, the West will be destroyed in this new form of biological warfare.
The dual code of morality is therefore the cornerstone on which any enduring moral order must be based. It is also an answer to the question of ultimate ethics posed earlier: "Is it moral for ethnic groups to seek to survive?" Since it is impossible to eliminate "tribes" from the human race, the answer to this question must be yes. That which is built inextricably into the laws of the universe cannot be immoral.
Universalists might try to caricature the dual code of morality as an invidious double standard, but it is something we practice every day without even thinking about it. Without it, no group, be it a family, club, corporation, political party, nation, or race would exist. It is how groups distinguish between members and non-members. Employees of the same company treat each other differently from the way they treat competitors. Members of the same political party cooperate with each other and run against opponents. Families draw sharp distinctions between members and strangers. It is easy to overlook the dual code of morality precisely because it is so fundamental a part of human nature.
The "code of amity, code of enmity" explains racial loyalties. It is an extension of the biologically necessary fact that parents love their children more than the children of strangers. Such feelings are normal and natural. Yet "racism" has become the curse-word that stops discussion. Those who use the word as a weapon say that racial loyalty is racism when exhibited by whites but is justifiable pride when exhibited by non-whites. The word is simply a means of gaining power over people who have exaggerated moral scruples.
Most forms of behavior (by whites) that are characterized as racism do not involve unprovoked assault on people of other races, but are simply the natural loyalty of humans for their own group. They are necessary for survival. Unprovoked violence is a moral evil, but by all statistical measures, whites are overwhelmingly the victims of crimes of racial violence, not the perpetrators.
Blacks are twelve percent of the population but commit almost two-thirds of the violent crime in America, are over twelve times more likely to murder whites than the reverse, are more than _a thousand times_ more likely to rape white women than the reverse, and choose whites as crime victims fifty percent of the time compared to whites choosing blacks as victims only two percent of the time.
Interracial crime is just one manifestation of a fundamental biological principle called Gause's Law of Exclusion. In his book, "The Mammals of North America", University of Kansas biology professor Raymond Hall states the law as follows: "Two subspecies of the same species do not occur in the same geographic area." [emphasis in original] One will inevitably eliminate or displace the other. Prof. Hall specifically includes humans in this rule: "To imagine one subspecies of man living together on equal terms for long with another subspecies is but wishful thinking and leads only to disaster and oblivion for one or the other."
Oblivion need not come in the form of physical destruction. It may simply involve the loss of habitat. Harlem, Watts, East St. Louis, and many other black neighborhoods were once occupied by whites. The arrival of blacks (or other non-whites) in sufficient numbers makes it impossible for whites to survive, whereas the process does not work in reverse. Even without the carnage of inter-racial crime, whites could be eliminated through sheer loss of territory. Viewed in biological terms, ethnic diversity is prelude to destruction.
The great majority of people, of any age and origin, do not concern themselves with the rise and fall of civilizations. Like fish in water, they are conscious of their environment only when it changes rapidly and threateningly, a rarity in most people's lifetimes. Yet civilizations do fall, and the warning signs for ours have been present for more than a century. Rudyard Kipling's line, "East is East, and West is West, and never the twain shall meet," presaged the message of early twentieth century Americans, Madison Grant and Lothrop Stoddard, whose books, "The Passing of the Great Race" and "The Rising Tide of Color", helped bring about the immigration restrictions of 1924.
The 1924 national origins quota system was dismantled in 1965 during the wave of self-recrimination that accompanied the Civil Rights era. Should Chinese historians of the twenty-second century be writing the final history of Western civilization, no doubt they will cite the 1965 Immigration Act as the blow that broke the back of Western man.
Elmer Pendell, in his book, "Why Civilizations Self-Destruct", surveyed historians' theories as to why civilizations fall. They include Oswald Spengler's analogy to individual aging and death, theories of moral decay, and theories based on ecological deterioration. Concerning the latter, Garrett Hardin notes in "The Limits of Altruism":
"No civilization has ever recovered after ruining its environment."
All of these theories have their appeal, yet none is a complete explanation for what is happening to the West.
Pendell's own hypothesis seems closer to the mark. A civilization arises when natural selection produces a people of above-average intelligence. As the founders conquer natural culling forces, those who would have been removed from the population due to their lesser abilities survive and produce more children than the more intelligent founders. Francis Galton, Charles Darwin's cousin and author of "Hereditary Genius", first noted that `men of eminence' have fewer children than the average. Eventually the intelligence level of the population falls below that needed to sustain civilization.
Pendell suggests another factor in the collapse of civilizations, the gradual adulteration of ethnically homogeneous founding populations through losses in wars and, in ancient times, the taking of slaves. The modern analogue of slavery is immigration.
Tenny Frank, in his book "History of Rome", wrote, "The original peoples were wasted in wars and scattered in migrations and colonization and their places were filled chiefly with Eastern Slaves." We cannot speak of the spirit of Rome or the culture of Rome, Frank said, "without defining whether the reference is to the Rome of 200 BC or 200 AD."
Theodor Mommsen wrote in "The History of Rome", "The patrician body. . . had dwindled away more and more in the course of centuries and in the time of Caesar there were not more than fifteen or sixteen patrician gentes (clans) still in existence." In 9 A. D. laws were passed requiring each patrician family to have three children. Lead poisoning has been implicated in the failure to reverse the decline of Roman blood, but the reasons do not change the outcome. Even in ancient Rome, slaves did not stay slaves forever, and their gradual suffusion through the population by intermixture would have contributed to Rome's demise. The same situation, massive infusion of non-Western peoples and a birthrate below replacement level, threatens the West, and for reasons quite unrelated to lead poisoning.
Eric Fischer, writing in "The Passing of the European Age", said that a new civilization never arises where an earlier civilization has died. If Pendell's theory is correct and if the hypothesis of Tenny Frank and others explains the loss of a hereditary capacity for civilization, then Fischer's observation has a genetic explanation. Civilization cannot arise on the site of an earlier civilization once the hereditary character of the people is permanently altered. This process is happening in the Western world today through immigration, welfare, and liberal policies that promote the submergence of ethnic groups into a global "melting pot."
Should the West suffer the fate of Rome, there will be no recovery. Whether or not other civilizations arise among other peoples remains to be seen. Present economic success indicates that East Asia may be a future center of civilization. However, modern innovations flow predominantly from the creative wellsprings of the West. Whether innovation could be
sustained in the absence of Western peoples remains to be seen. There is evidence that this might not happen; intelligence testing of Asians shows a relatively small standard deviation, suggesting a smaller right tail of the IQ distribution and a smaller percentage of innovative individuals.
Although dire predictions about the future are often ridiculed, it is wise to remember Rome--catastrophes can and do occur, and in a globally linked world, the consequences could be shattering.
In "The Limits of Altruism", Garrett Hardin cites Harrison Brown, author of "The Challenge of Man's Future", as the first person to recognize the vulnerability of the West's advanced civilization. Brown focused on the role of metals in modern civilization and on the technology required to obtain metals. Prof. Hardin summarizes the situation:
"Looking only at the copper component of the problem, we should note that preliterate man managed to create the Bronze Age only because of the ready availability of copper ores assaying greater than 20 percent. . . . Only the most primitive of means are required to process high grade ores. But now we are reduced to extracting our copper from ores that assay less than 1 percent, and soon we will have nothing better than 0.1 percent. It takes a very sophisticated technology to deal with low-grade ores, a technology that only a large population of technologically advanced people can muster."
Prof. Hardin continues, "Our many technologies form an incredible network of mutual support, mutual dependence. If this network were disrupted . . . it is doubtful if our kind of technology could ever be rebuilt. . . . On all counts, it looks as though our civilization, once fallen, will never be replaced by another of comparable quality."
Prof. Hardin suggests two possible causes for the destruction of modern civilization: nuclear warfare and a population crash brought on by exceeding the Earth's carrying capacity. However, "genetic submergence of the peoples with the innate ability to sustain civilization" will do just as well.
The Map of Freedom, published annually by Freedom House, graphically demonstrates that free forms of government generally track population concentrations of people of European descent, a strong suggestion that freedom has a genetic origin. Although there are exceptions, notably Japan, which lost a nuclear war to the West and had a Western constitution imposed on it, the world of the free is largely the world of the Western European. The partially free include newly emerged Eastern Europeans and a scattering of other nations around the world. Much of Africa and Asia remains in the not free category.
Thomas Jefferson foresaw this. Fearing "importation of foreigners," he wrote in "Notes on Virginia", "They will bring with them the principles of the governments they leave, or if able to throw them off, it will be in exchange for an unbounded licentiousness, passing, as usual, from one extreme to the other. . . . In proportion to their number, they will infuse into it [the nation] their spirit, warp or bias its direction, and render it a heterogeneous, incoherent, distracted mass."
Because economic inequality between groups inevitably produces envy, stable societies are almost always homogeneous. Multi-ethnic and multicultural societies live on the edge of dissolution. In such cases, the role of government turns to conflict management, as Brent Nelson points out in "America Balkanized". "Government as conflict management is an emerging theme of public life in the U.S., a theme which recurrently manifests itself in the concepts of dialogue, mediation, sensitivity, tolerance, and balance. The latter terms are increasingly the shibboleths of American public life. The fiction is maintained that these concepts . . . will produce a final resolution of intergroup conflicts. . . . [T]he reality is something quite other." Laws against "hate crime" and "hate speech" reflect that other reality.
If today's ethnic minorities become a majority it will be beyond the power of Western peoples to control, peacefully by means of the ballot, the destiny of the nations that were once their own. There is no guarantee that protections prevalent in Western societies will be preserved in societies that become non-Western.
There is no historical reason to believe that governments based on principles of individual liberty will survive the disappearance of Western peoples.
Post-colonial Africa is enlightening. For the most part, the Dark Continent is reverting to its ancestral ways, suitably updated by the infusion of Western weapons, as evidenced by carnage in Somalia and Rwanda. That this disturbs our heightened Western sense of compassion is understandable. But sentimentality should not blind us to the long term implications for our own survival. Nature's books are being balanced in Africa, and they will be balanced in the West, either by us or by Nature itself. Just as giving food to people who cannot feed themselves simply hastens an inevitable population crash, bringing third world people into the West simply hastens the transformation of the West into an extension of the third world.
The European tradition of ordered, self-governing liberty is probably part of our genetic heritage. Throughout the third world, governments range from anarchy to dictatorship. That too, is surely genetic. Those few non-European countries that appear to be free have generally maintained democracy through intimate contact with the West. If Europeans are marginalized and ultimately absorbed by the third world, the idealism of Western liberalism that permitted the third world invasion will have proved to be a lethal genetic flaw.
Few concepts are more ingrained in Western thought than respect for the "rule of law." The West has a history of order that predates the eight-hundred-year-old Magna Carta. Roman Law was supreme in the Mediterranean world for nearly a thousand years. Unique among the peoples of the earth, the people of the West recognize, at least in theory, the subordination of government to individual rights. But laws have been instrumental in bringing on the current crisis. Although there is virtually no popular support for immigration in the Western world, it is everywhere proceeding under laws passed by governments elected by the people.
In the end, laws are no better at ensuring liberty than the people who make and enforce them. Sir Roger L'Estrange said, "The greatest of all injustice is that which goes under the name of law." America's Founders recognized the existence of a natural order to freedom that supersedes laws made by men. Although the American concept of liberty owed much to British and French political thought, the American act of creation, the Declaration of Independence, provided perhaps the best-known expression of "natural law" ever penned. Writing about securing "unalienable Rights" endowed by "Nature and Nature's God," Thomas Jefferson wrote:
"That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed. That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, having the foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness."
The rights Jefferson identified, "Life, Liberty, and the pursuit of Happiness," were set forth by George Mason in the Virginia Declaration of Rights, ratified on May 6th, 1776. Mason's work was the basis for Jefferson's statement, but the Mason version is superior because it eschews Jefferson's poetic nonsense about all men being created equal. Mason's language still stands as a monument of Western political thought:
"[A]ll men are by nature equally free and independent, and have certain inherent rights, of which, when they enter into a state of society, they cannot, by any compact, deprive or divest their posterity; namely, the enjoyment of life and liberty, with the means of acquiring and possessing property, and pursuing and obtaining happiness and safety."
Mason's words are preferable to Jefferson's for two reasons. First, he said that men are "equally free," not "equal." The difference is vast. There is ample evidence that Jefferson understood the difference as well as Mason, but much of the dispossession of Europeans in their own homelands can be traced to exploitation of this egalitarian philosophy by later Western liberals.
Second, Mason states directly the central thesis of natural law:
People cannot, by any agreement, deprive their posterity of rights. Natural law is therefore the fulcrum on which rests the case that immigration is genocide. The governments of the West have no right to impose present levels of immigration and race mixing on their people. Nor are we morally bound to accept them.
The liberal campaign to eliminate feelings of national, cultural, or racial solidarity among Western peoples was undertaken largely in the hope that the abolition of "tribalism" would inaugurate an era of world peace. As Professor Hardin has shown, tribalism cannot be eliminated. Worse still, any idealistic group that unilaterally dismantles its own tribal sense will be swept away by groups that have retained theirs. Unless the current direction is changed, the West will be destroyed in this new form of biological warfare.
The dual code of morality is therefore the cornerstone on which any enduring moral order must be based. It is also an answer to the question of ultimate ethics posed earlier: "Is it moral for ethnic groups to seek to survive?" Since it is impossible to eliminate "tribes" from the human race, the answer to this question must be yes. That which is built inextricably into the laws of the universe cannot be immoral.
Universalists might try to caricature the dual code of morality as an invidious double standard, but it is something we practice every day without even thinking about it. Without it, no group, be it a family, club, corporation, political party, nation, or race would exist. It is how groups distinguish between members and non-members. Employees of the same company treat each other differently from the way they treat competitors. Members of the same political party cooperate with each other and run against opponents. Families draw sharp distinctions between members and strangers. It is easy to overlook the dual code of morality precisely because it is so fundamental a part of human nature.
The "code of amity, code of enmity" explains racial loyalties. It is an extension of the biologically necessary fact that parents love their children more than the children of strangers. Such feelings are normal and natural. Yet "racism" has become the curse-word that stops discussion. Those who use the word as a weapon say that racial loyalty is racism when exhibited by whites but is justifiable pride when exhibited by non-whites. The word is simply a means of gaining power over people who have exaggerated moral scruples.
The Biology of Diversity
Feelings of racial loyalty are grounded in biological differences. These are discussed authoritatively in J. Philippe Rushton's "Race, Evolution, and Behavior", but they do not imply that one race has a right to rule over another. Frank discussion of real differences must not be considered morally repugnant. Scientific truth cannot be racism, at least not in the pejorative sense that the word is now used.Most forms of behavior (by whites) that are characterized as racism do not involve unprovoked assault on people of other races, but are simply the natural loyalty of humans for their own group. They are necessary for survival. Unprovoked violence is a moral evil, but by all statistical measures, whites are overwhelmingly the victims of crimes of racial violence, not the perpetrators.
Blacks are twelve percent of the population but commit almost two-thirds of the violent crime in America, are over twelve times more likely to murder whites than the reverse, are more than _a thousand times_ more likely to rape white women than the reverse, and choose whites as crime victims fifty percent of the time compared to whites choosing blacks as victims only two percent of the time.
Interracial crime is just one manifestation of a fundamental biological principle called Gause's Law of Exclusion. In his book, "The Mammals of North America", University of Kansas biology professor Raymond Hall states the law as follows: "Two subspecies of the same species do not occur in the same geographic area." [emphasis in original] One will inevitably eliminate or displace the other. Prof. Hall specifically includes humans in this rule: "To imagine one subspecies of man living together on equal terms for long with another subspecies is but wishful thinking and leads only to disaster and oblivion for one or the other."
Oblivion need not come in the form of physical destruction. It may simply involve the loss of habitat. Harlem, Watts, East St. Louis, and many other black neighborhoods were once occupied by whites. The arrival of blacks (or other non-whites) in sufficient numbers makes it impossible for whites to survive, whereas the process does not work in reverse. Even without the carnage of inter-racial crime, whites could be eliminated through sheer loss of territory. Viewed in biological terms, ethnic diversity is prelude to destruction.
The great majority of people, of any age and origin, do not concern themselves with the rise and fall of civilizations. Like fish in water, they are conscious of their environment only when it changes rapidly and threateningly, a rarity in most people's lifetimes. Yet civilizations do fall, and the warning signs for ours have been present for more than a century. Rudyard Kipling's line, "East is East, and West is West, and never the twain shall meet," presaged the message of early twentieth century Americans, Madison Grant and Lothrop Stoddard, whose books, "The Passing of the Great Race" and "The Rising Tide of Color", helped bring about the immigration restrictions of 1924.
The 1924 national origins quota system was dismantled in 1965 during the wave of self-recrimination that accompanied the Civil Rights era. Should Chinese historians of the twenty-second century be writing the final history of Western civilization, no doubt they will cite the 1965 Immigration Act as the blow that broke the back of Western man.
Elmer Pendell, in his book, "Why Civilizations Self-Destruct", surveyed historians' theories as to why civilizations fall. They include Oswald Spengler's analogy to individual aging and death, theories of moral decay, and theories based on ecological deterioration. Concerning the latter, Garrett Hardin notes in "The Limits of Altruism":
"No civilization has ever recovered after ruining its environment."
All of these theories have their appeal, yet none is a complete explanation for what is happening to the West.
Pendell's own hypothesis seems closer to the mark. A civilization arises when natural selection produces a people of above-average intelligence. As the founders conquer natural culling forces, those who would have been removed from the population due to their lesser abilities survive and produce more children than the more intelligent founders. Francis Galton, Charles Darwin's cousin and author of "Hereditary Genius", first noted that `men of eminence' have fewer children than the average. Eventually the intelligence level of the population falls below that needed to sustain civilization.
Pendell suggests another factor in the collapse of civilizations, the gradual adulteration of ethnically homogeneous founding populations through losses in wars and, in ancient times, the taking of slaves. The modern analogue of slavery is immigration.
Tenny Frank, in his book "History of Rome", wrote, "The original peoples were wasted in wars and scattered in migrations and colonization and their places were filled chiefly with Eastern Slaves." We cannot speak of the spirit of Rome or the culture of Rome, Frank said, "without defining whether the reference is to the Rome of 200 BC or 200 AD."
Theodor Mommsen wrote in "The History of Rome", "The patrician body. . . had dwindled away more and more in the course of centuries and in the time of Caesar there were not more than fifteen or sixteen patrician gentes (clans) still in existence." In 9 A. D. laws were passed requiring each patrician family to have three children. Lead poisoning has been implicated in the failure to reverse the decline of Roman blood, but the reasons do not change the outcome. Even in ancient Rome, slaves did not stay slaves forever, and their gradual suffusion through the population by intermixture would have contributed to Rome's demise. The same situation, massive infusion of non-Western peoples and a birthrate below replacement level, threatens the West, and for reasons quite unrelated to lead poisoning.
After The Fall
Eric Fischer, writing in "The Passing of the European Age", said that a new civilization never arises where an earlier civilization has died. If Pendell's theory is correct and if the hypothesis of Tenny Frank and others explains the loss of a hereditary capacity for civilization, then Fischer's observation has a genetic explanation. Civilization cannot arise on the site of an earlier civilization once the hereditary character of the people is permanently altered. This process is happening in the Western world today through immigration, welfare, and liberal policies that promote the submergence of ethnic groups into a global "melting pot."
Should the West suffer the fate of Rome, there will be no recovery. Whether or not other civilizations arise among other peoples remains to be seen. Present economic success indicates that East Asia may be a future center of civilization. However, modern innovations flow predominantly from the creative wellsprings of the West. Whether innovation could be
sustained in the absence of Western peoples remains to be seen. There is evidence that this might not happen; intelligence testing of Asians shows a relatively small standard deviation, suggesting a smaller right tail of the IQ distribution and a smaller percentage of innovative individuals.
Although dire predictions about the future are often ridiculed, it is wise to remember Rome--catastrophes can and do occur, and in a globally linked world, the consequences could be shattering.
In "The Limits of Altruism", Garrett Hardin cites Harrison Brown, author of "The Challenge of Man's Future", as the first person to recognize the vulnerability of the West's advanced civilization. Brown focused on the role of metals in modern civilization and on the technology required to obtain metals. Prof. Hardin summarizes the situation:
"Looking only at the copper component of the problem, we should note that preliterate man managed to create the Bronze Age only because of the ready availability of copper ores assaying greater than 20 percent. . . . Only the most primitive of means are required to process high grade ores. But now we are reduced to extracting our copper from ores that assay less than 1 percent, and soon we will have nothing better than 0.1 percent. It takes a very sophisticated technology to deal with low-grade ores, a technology that only a large population of technologically advanced people can muster."
Prof. Hardin continues, "Our many technologies form an incredible network of mutual support, mutual dependence. If this network were disrupted . . . it is doubtful if our kind of technology could ever be rebuilt. . . . On all counts, it looks as though our civilization, once fallen, will never be replaced by another of comparable quality."
Prof. Hardin suggests two possible causes for the destruction of modern civilization: nuclear warfare and a population crash brought on by exceeding the Earth's carrying capacity. However, "genetic submergence of the peoples with the innate ability to sustain civilization" will do just as well.
The Roots of Western Order
The Map of Freedom, published annually by Freedom House, graphically demonstrates that free forms of government generally track population concentrations of people of European descent, a strong suggestion that freedom has a genetic origin. Although there are exceptions, notably Japan, which lost a nuclear war to the West and had a Western constitution imposed on it, the world of the free is largely the world of the Western European. The partially free include newly emerged Eastern Europeans and a scattering of other nations around the world. Much of Africa and Asia remains in the not free category.
Thomas Jefferson foresaw this. Fearing "importation of foreigners," he wrote in "Notes on Virginia", "They will bring with them the principles of the governments they leave, or if able to throw them off, it will be in exchange for an unbounded licentiousness, passing, as usual, from one extreme to the other. . . . In proportion to their number, they will infuse into it [the nation] their spirit, warp or bias its direction, and render it a heterogeneous, incoherent, distracted mass."
Because economic inequality between groups inevitably produces envy, stable societies are almost always homogeneous. Multi-ethnic and multicultural societies live on the edge of dissolution. In such cases, the role of government turns to conflict management, as Brent Nelson points out in "America Balkanized". "Government as conflict management is an emerging theme of public life in the U.S., a theme which recurrently manifests itself in the concepts of dialogue, mediation, sensitivity, tolerance, and balance. The latter terms are increasingly the shibboleths of American public life. The fiction is maintained that these concepts . . . will produce a final resolution of intergroup conflicts. . . . [T]he reality is something quite other." Laws against "hate crime" and "hate speech" reflect that other reality.
If today's ethnic minorities become a majority it will be beyond the power of Western peoples to control, peacefully by means of the ballot, the destiny of the nations that were once their own. There is no guarantee that protections prevalent in Western societies will be preserved in societies that become non-Western.
There is no historical reason to believe that governments based on principles of individual liberty will survive the disappearance of Western peoples.
Post-colonial Africa is enlightening. For the most part, the Dark Continent is reverting to its ancestral ways, suitably updated by the infusion of Western weapons, as evidenced by carnage in Somalia and Rwanda. That this disturbs our heightened Western sense of compassion is understandable. But sentimentality should not blind us to the long term implications for our own survival. Nature's books are being balanced in Africa, and they will be balanced in the West, either by us or by Nature itself. Just as giving food to people who cannot feed themselves simply hastens an inevitable population crash, bringing third world people into the West simply hastens the transformation of the West into an extension of the third world.
The European tradition of ordered, self-governing liberty is probably part of our genetic heritage. Throughout the third world, governments range from anarchy to dictatorship. That too, is surely genetic. Those few non-European countries that appear to be free have generally maintained democracy through intimate contact with the West. If Europeans are marginalized and ultimately absorbed by the third world, the idealism of Western liberalism that permitted the third world invasion will have proved to be a lethal genetic flaw.
Few concepts are more ingrained in Western thought than respect for the "rule of law." The West has a history of order that predates the eight-hundred-year-old Magna Carta. Roman Law was supreme in the Mediterranean world for nearly a thousand years. Unique among the peoples of the earth, the people of the West recognize, at least in theory, the subordination of government to individual rights. But laws have been instrumental in bringing on the current crisis. Although there is virtually no popular support for immigration in the Western world, it is everywhere proceeding under laws passed by governments elected by the people.
In the end, laws are no better at ensuring liberty than the people who make and enforce them. Sir Roger L'Estrange said, "The greatest of all injustice is that which goes under the name of law." America's Founders recognized the existence of a natural order to freedom that supersedes laws made by men. Although the American concept of liberty owed much to British and French political thought, the American act of creation, the Declaration of Independence, provided perhaps the best-known expression of "natural law" ever penned. Writing about securing "unalienable Rights" endowed by "Nature and Nature's God," Thomas Jefferson wrote:
"That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed. That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, having the foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness."
The rights Jefferson identified, "Life, Liberty, and the pursuit of Happiness," were set forth by George Mason in the Virginia Declaration of Rights, ratified on May 6th, 1776. Mason's work was the basis for Jefferson's statement, but the Mason version is superior because it eschews Jefferson's poetic nonsense about all men being created equal. Mason's language still stands as a monument of Western political thought:
"[A]ll men are by nature equally free and independent, and have certain inherent rights, of which, when they enter into a state of society, they cannot, by any compact, deprive or divest their posterity; namely, the enjoyment of life and liberty, with the means of acquiring and possessing property, and pursuing and obtaining happiness and safety."
Mason's words are preferable to Jefferson's for two reasons. First, he said that men are "equally free," not "equal." The difference is vast. There is ample evidence that Jefferson understood the difference as well as Mason, but much of the dispossession of Europeans in their own homelands can be traced to exploitation of this egalitarian philosophy by later Western liberals.
Second, Mason states directly the central thesis of natural law:
People cannot, by any agreement, deprive their posterity of rights. Natural law is therefore the fulcrum on which rests the case that immigration is genocide. The governments of the West have no right to impose present levels of immigration and race mixing on their people. Nor are we morally bound to accept them.
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