Faustian Man in the Multicultural Prison of Modernity By Brian Simpson
Ricardo Duchesne is author of a brilliant defence of Western civilisation, The Uniqueness of Western Civilization https://www.amazon.com/Uniqueness-Civilization-Critical-Sciences-Academic/dp/9004232761, which is a scholarly text defending the West from many of its academic enemies. In his new book, Faustian Man in a Multicultural Age: https://www.amazon.com/Faustian-Man-Multicultural-Ricardo-Duchesne/dp/1910524840/ref=sr_1_1?s=books&ie=UTF8&qid=1501397993&sr=1-1&keywords=faustian+man+in+a+multicultural+age, he develops further the theme about the super-ultimate origin of the West’s uniqueness, which he did not explicitly address in the earlier book.
The real core of the uniqueness of the West does not lie in the embracing of any culture or institutions, for it is people who make those things. Behind democracy and other goodies, lies the primordial drive to overcome, the will to power, as seen most dramatically in the legion of Faust.
Faust is a scholar, who is dissatisfied and makes a pact with the devil to exchange his soul for unlimited knowledge and earthly pleasures. There are many literary interpretations of Faust, such as from Christopher Marlow and Goethe, but usually they involve Faust being destroyed by his own hubris.
This, I think, is probably an accurate metaphor to depict the world of today, but to characterise the West throughout its history, it is a most unfortunate one. Faust is no hero; he does nothing to deserve his power and sells his soul in the process like a snivelling coward. One imagines him whimpering like a dog at his end, as he is dragged off to Hell, like, most of our leaders will be.
A far better myth for the West is that of Prometheus, the Titan in Greek mythology, who stole fire from Mount Olympus and gave it to humanity, becoming the greatest benefactor of the human race. But, for this he paid the price, having an eternal punishment inflicted by Zeus. He was chained to a rock in the Caucasus, and each day an eagle, representing Zeus, ate his liver, but he was regenerated at night. This sorry cycle goes on until Hercules slays the eagle and frees Prometheus. A better story, don’t you think?
Duchesne in this book has made the transition from a conservative/civilizational scholar, to a racial theorist, and the book reminds me of Which Way Western Man? by William Gayley Simpson: https://www.amazon.com/Which-Western-William-Gayley-Simpson/dp/0937944165. (Very expensive.) However, Duchesne seems to my mind too much dependent upon contemporary race works, and misses gems such as John R. Baker’s classic book Race, (1974), where he observed:
“Even typical Nordids [Nordic] and typical Alpinids [Alpines], both regarded as subraces of a single race (subspecies), the Europid [Caucasian], are very much more different from one another in morphological characters – for instance in the shape of the skull – than many species of animals that never interbreed with one another in nature, even though their territories overlap.” (VI)
Nevertheless, good use is made of Frank Salter’s excellent On Genetic Interests (2007), which will be reviewed here in the future.
Cutting to the chase, basically Duchesne arrives now at the position which most of us at this present site hold, that race, and sub-race matters, and has dramatic impacts upon the social world. As Benjamin Disraeli wrote in Endymion (II):
“No man will treat with indifference the principle of race. It is the key of history, and why history is so often confused is that it has been written by men who were ignorant of this principle and all the knowledge it involves.”
Also in Tancred he wrote:
"All is race; there is no other truth.”
He was the only Jewish prime minister of Jewish birth.
Having discovered the reality of race, Duchesne concluded that “It became obvious to me …that the ‘ultimate’ factors in Western decline were not cultural, economic or even environmental, but the complete control of Western nations by elites dedicated to mass immigration and the dissolution of the racial interests of Europeans,” involving “mass immigration, race-mixing, and the permanent marginalisation of Europeans as a race in the world.”
Duchesne agrees with critics of Salter such as Michael Polignano, that universalism is more likely to be accepted by Whites than other more competitive groups: Taking Our Own Side, (2010). I was hoping for something more exploring the implications of the “absurd globalisation of the Enlightenment.” However, the bulk of the last section of the book looks at exploration and how the politically correct and cultural Marxists have worked tirelessly to downgrade European contributions. This is a worthy contribution to help students of history.
For seasoned veterans of the present existential race war, Duchesne’s book is a good introduction, but still an introduction, and no doubt, now he has been red-pilled, he will continue to produce other fine works, penetrating deeper down the rabbit hole.