Friday, January 29, 2016

The Jewish Wolf In Sheep's Clothing




Jewish Hypocrisy: An Idle Speculation



A hypocrite is someone who professes specific moral convictions, while violating his professions by his actual behavior. A hypocrite resembles, as Charles Dickens tells us, “a direction-post, which is always telling the way to a place, and never goes there.”

A preacher who condemns prostitution but patronizes prostitutes is a hypocrite, as is a bank president who embezzles from his bank but rages against bank robbers. Both are hypocrites because they fail to practice what they preach. They say one thing and do another, which is the commonly understood meaning of “hypocrisy.”

Hypocrisy can, however, include a variety of significantly different psychologies.

The banker may genuinely abhor theft but find the temptation of easy money too strong to resist. He believes it is wrong to steal but steals anyway. His public professions in this case are sincere, and his beliefs on the subject of theft are essentially the same as the beliefs of an honest man. He acknowledges, both publicly and inwardly, the moral and legal rules prohibiting theft, while guiltily violating them.

Or, alternatively, a larcenous banker may pretend in public to abhor theft, though privately he sees nothing wrong with thievery and steals without guilt whenever the opportunity arises. His outward professions in this hypothetical case are insincere. His concealed beliefs are much different from the beliefs of an honest man. This banker, since he is amoral in financial matters, does not inwardly acknowledge the moral rule prohibiting theft, whereas the honest man does. Female characters in Restoration comedies are often humorously hypocritical in this sense. They do not believe that there is any real offense in extra-marital sex, but they also know that it is wise to profess much different opinions on the subject in public.

There are other possibilities. For instance, a hypocrite may firmly believe that moral rules should apply to others, but also believe that, because his needs are so crucial and his virtue so great, they should not apply to him. He can urge moral rules on others while breaking them himself, with no feeling of guilt and with complete moral confidence. One of Western literature’s most famous hypocrites, Seth Pecksniff in Dickens’ Martin Chuzzlewit, falls into this category. He has fabricated for himself a virtuous persona clearly at odds with his actual behavior and his selfish motives, yet his public performance as a paragon of virtue is so superficially convincing that he appears to have convinced himself of its truth, along with the more gullible characters he encounters.

Hypocrisy has traditionally been defined as “the simulation of virtue or piety.” It derives from Greek hypocrisis, the acting of a dramatic part, and it often retains from its Greek source that sense of a performance on the stage. All of my hypothetical and literary examples above require some public simulation of virtue. Hypocrites, regardless of the differing psychologies that underlie their various hypocrisies, can be thought of as dissembling actors playing roles that proclaim virtues they do not actually practice.

Jews are, of course, deeply hypocritical in their political behavior. A Jew who advocates open borders for Western nations while supporting the preservation of a Jewish state in Israel is clearly guilty of failing to practice what he preaches. Since the vast majority of Diaspora Jews and all major Jewish organizations both support Israel as an apartheid ethnostate and also favor the dissolution of their host nations through massive non-White immigration, we can justly call Jews a hypocritical race on this important subject. They say one thing and do another on a regular basis. Anti-racialism is the virtue they demand of us, but they refuse to apply its dictates to themselves.

To borrow from Roissy, the multiracialist formula “Diversity + Proximity = Peace” is false, and all of Israel’s supporters know it is false, witness their support for Israel’s separation wall and for Israel’s Jews-only immigration policy; but they nevertheless demand that we accept the formula and reshape our nations as though it were true, while openly asserting their own special right to reject it. They will angrily call us “racists” if we dare to assert the same right.

Israel does not have a sterling reputation for kindness toward minorities. Norman Finkelstein, relying on the 2005 Israeli Democracy Index, reports that “among 27 countries with vulnerable minority populations Israel ranked 27th (worst) in economic discrimination and 26th in political discrimination.” With those facts in mind someone unfamiliar with Jewish character traits might predict that Jewish supporters of Israel would carefully refrain from deploying charges of “racism” against others. On the other hand, those of us familiar with Jewish character traits know that they often do so without hesitation.

Implicit in this double-standard is what Hitler called the “great lie” of the Jews, “namely that they are a religious community, whereas in reality they are a race.” He could have added that they are also a racial group that long ago shaped a religion based on the survival and flourishing of its own physical lineage, religiously defined as a holy people distinct from unholy peoples in the eyes of their tribal god (Deuteronomy 30.19-20; Ezra 9.2). The enduring legacy of this curious religion likely informs the often distinctive character of Jewish hypocrisy. It may have encouraged the belief that the selfish interests of the Jews are somehow imbedded in the moral order of the universe. It may also have encouraged the belief that racial self-assertion on the part of their transnational folk community is different from other forms of racial self-assertion.

The historian Simon Schama claims that he and his fellow Jews are linked together by “irrational bonds of memory.” It is a fine-sounding phrase, but in practical terms it is indistinguishable from Hitler’s belief that all Jews belong to a single race, or the belief of White nationalists that all people of European descent are bound together by shared history, shared culture, and shared blood. Hitler and Schama would both agree on the physical referents of the word “Jew”; the only difference between them on this topic is that Hitler spoke clearly and Schama prefers eloquent obfuscation.

In many cases what we call Jewish hypocrisy is so different from normal hypocrisy that it seems to require a special word to describe it. The editor of the New Observer has come up with “hyper-hypocrisy” as a possible lexical solution to the problem. Just as normal ethnocentrism differs from what Kevin MacDonald calls Jewish hyper-ethnocentrism as a sapling differs from a towering oak, so an important variety of Jewish hypocrisy differs substantially from normal hypocrisy. Specifically, many Jewish hypocrites, despite conspicuously failing to practice what they preach, evidently see no reason to conceal their hypocrisy. If we think of consciously dishonest acting as a defining feature of hypocrisy, then these Jews are not really hypocrites.

If I condemn theft even though I rob banks, or visit prostitutes despite condemning prostitution, the preservation of my public respectability demands that I keep the discrepancy between my professions and my practices a secret. I have to hide my hypocrisy from others. I don’t want them to know about it. Yet much Jewish hypocrisy is so blatant that it is hard to believe that its practitioners have any real desire to conceal their hypocrisy. They make no serious attempt to conceal from others the discrepancy between their professions and their political behavior. They do not seem to be acting a part.



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