Kevin MacDonald has noted that the Frankfurt School categorized healthy Western norms, nationalisms, and close family relationships as an indication of psychiatric disorder. By contrast, in the last few decades of the nineteenth century Jewish intellectuals began championing Western society’s outcasts and non-conformers. Using these outcasts, Jewish intellectuals could fight a proxy war against Western homogeneity, and wage a clandestine campaign for the acceptance of pluralism.
By subtly supporting the position of the socially and sexually deviant, these Jewish figures could gain acceptance or inconspicuousness in the newly atomized society, while simultaneously undermining the very health of the homogenous nation.
An excellent example of this nightmare becoming reality is one of the latest terms concocted within our atomized society: Otherkin. According to Google, Otherkin are people who identify as partially or entirely non-human. Some say that they are, in spirit if not in body, not human. In any normal, healthy society this nonsense would be regarded as puerile or insane, and it certainly wouldn’t be indulged. But today, in the wake of Frankfurt School victory, the Otherkin community is just one of several growing realms for the bizarre.
Equally, in a society that has succumbed to Frankfurt School ideology one would expect to find that those most markedly different from the normal and healthy would be held up as alleged examples of the best of humanity.
Particularly relevant to our contemporary society, Ellis also astutely pointed out (206) that “there seems to be a certain relationship between the social reaction against homosexuality and against infanticide. Where the one is regarded leniently and favorably, there generally the other is also; where the one is stamped out, the other is usually stamped out.” Ellis’ astute remarks on the context behind the Jewish outlawing of homosexuality, and the use of violence against it by ancient cultures such as the Peruvians, bear further reflection. This is particularly the case given that there is a strain of inverts within our movement who propagandize their cause by weakly arguing that antipathy towards sexual inversion is due to the influence of “Judeo-Christian morals” rather than ethnically universal concerns around demographic health.
This demographic concern was vital to the interpretations and views of non-Jewish sexologists. Since homosexuality, permitted to spread via fashion, leading to “acquired perversion” in the young, is socially linked to acceptance of abortion and infanticide, it acts to “check the population” and should thus be controlled and quarantined in a state that wishes to improve its demographic health.
The means of quarantine suggested by Ellis were not harsh or unreasonable. Society should refrain (215) from crushing the subject of abnormality with shame but, in an eerie premonition of the “Pride parades,” he argued that society should never allow the invert to “flout his perversion in its face and assume that he is of finer clay than the vulgar herd.” Since the genetic dead-end facing inverts was, in Ellis’ view, penalty enough, society should confine its approach to the sexually abnormal to the “protection of the helpless member of society against the invert.” Essentially, Ellis’ advice was to decriminalize the behavior of inverts and end societal shame surrounding it, but also to prevent inverts from flouting their abnormality, and from having physical, pedagogical or ideological access to children. Such was the approach of a broad swathe of opinion in mainstream (non-Jewish) sexology up to Weimar period. And this is largely the position taken by the Russian state today.
For Ellis as an evolutionist, a good indication of the pathology of homosexuality is that it is a reproductive dead end. Homosexuality has always been a puzzle to evolutionary biologists given that same-sex attraction would tend to lower reproductive success. However, since homosexuality has generally been stigmatized in historical societies, men with homosexual tendencies often married and procreated in order to avoid the penalties of being publicly homosexual…