The artificial preservation of today’s savages can only occur at the expense of current and future Europeans.
— Ilya Ilyich Mechnikov
The issue of worldview, including its origins and development, is one of the core questions in philosophy. A worldview, as a manifestation of human spiritual life, existed long before the emergence of philosophy itself; it was present among the representatives of primitive tribes, who lacked state or political organization, official ideology, or universally binding religious and ethical norms. By studying preserved cave paintings and other archeological remains from the earliest forms of material culture, we can clearly see that the concept of a worldview, as a stable system of beliefs, was already inherent in humans at the earliest stages of their evolutionary development. This indicates that the worldview, as a form of spiritual and psychological activity, is rooted in the archaic, purely biological layers of human evolution from a time when social relationships had not yet formed.
This suggests that a worldview does not derive from philosophy. It is broader, encompassing not only philosophical systems of thought but also non-philosophical ones, such as mythological, religious, and simplistic views shaped by the mass media.
In modern society, it is evident that even individuals who lack philosophical education still possess a stable system of worldview beliefs. Recent studies in higher brain function, along with everyday observations, show that the development of a worldview in individuals is linked to the evolutionarily oldest centers of the brain’s cortex.
In European philosophy, the concept of worldview was initially considered at an individual level, as seen in the works of Kant and Hegel. However, by the second half of the 19th century, Wilhelm Dilthey clearly stated that one of the primary factors in shaping a particular worldview is a person’s racial background. According to Dilthey, the foundation of any worldview includes a system of ideals and ethical norms, which are shaped not by scientific knowledge but by values and perceptions.
This laid the groundwork for the thesis that the worldview of a group of people with common origins and shared interests is the essence of their life experience and a strategy for engaging with their environment.
The issue of worldview is directly linked to the philosophical category of values, which are seen not as results of acquired experience but as a set of hereditarily determined “innate ideas.”
German philosopher Moritz Eisler emphasized that “our intellectual activity does not create values but merely reveals already existing values that have biological foundations.” French philosopher Gabriel Tarde similarly stated, “A value does not exist outside of ourselves and our subjective life because every emotion is shaped by heredity.”
This is why the influential German philosopher and Neo-Kantian Heinrich Rickert argued that “a worldview must be built on a biological foundation.”
The first major public event where it was declared that biology posed a challenge to contemporary knowledge was the 16th World Congress of Philosophy, held in August 1978 in Düsseldorf. Renowned Soviet anthropologist Valery Alekseyev, who extensively explored the philosophical aspects of racial studies in his work, wrote, “The revolution in the understanding of races was connected with fundamental issues concerning mankind’s worldview and the evaluation of its place in the universe.”
Valery Akseyev
According to the modern encyclopedic dictionary Meyers Lexikon (2002), every worldview contains the following essential components: 1) a world image, 2) a metaphysics, and 3) an anthropology. These three factors are organically connected in a unified structure that excludes contradictions and inconsistencies.
With this necessary theoretical foundation in place, let us move to the main topic of this essay. A philosophical analysis of the key issue of values allows us to assert the following: If a particular race is forced, for political or religious reasons, to adopt the worldview of another race, it is inevitably doomed to self-destruction. This is because its original, biologically determined values will be replaced by those of foreign origin. The evolutionarily validated group survival strategy of an organically developed society is replaced by an inadequate new strategy, which fractures the unity of the worldview within the consciousness of its members.
No race, as a subject of the historical process, can survive if it tries to assess its existence by the standards of another race. Differences in values will inevitably lead to the destruction of its psychological state and, subsequently, its physical state — since these two conditions are interdependent. The highest form of freedom, as consciously recognized necessity, is therefore to always remain true to oneself, under all circumstances.
When humanists promote so-called “universal human values” as the ultimate truth, it is important to recognize that they are deliberately misleading us. For biological reasons, there cannot be any “universal human values.”
The mass media perpetuate the notion that foreign-race migrants who settle in Europe and learn one of the European languages will eventually become good Europeans. However, when we see them smoking a stupefying herb, beating their tribal drums in front of the walls of a Gothic cathedral, or planting bombs in subways, we cannot help but acknowledge the profound differences between the various worldviews. These people are anthropologically different from us. A different worldview is embedded in their consciousness. When they face death in the struggle for existence, a different metaphysics takes hold of their minds, and no matter how appealing or politically correct the arguments may be, they cannot change the biological foundation that determines the inevitable incompatibility of the worldviews underlying European and non-European civilizations.
Gay parades and festivals of sexual minorities are now associated with European “culture,” although the well-known Soviet psychologist V. P. Osipov demonstrated through reflexology that all forms of sexual degeneration originated from Asia and were never known in ancient Europe. Our shared, extensive Indo-European heritage, which completely lacks sexual perversions, bears eloquent testimony to this. The notorious sexual permissiveness of late antiquity is nothing more than the result of contact between Europe and Asia.
The eminent German anthropologist Otto Reche, in his analysis of blood group origins and archeological data, determined that in the Near East, where various races had long been in close contact, the third and fourth blood groups emerged — along with all forms of sodomy as vividly described in the Old Testament. The well-known English anthropologist Ashley Montagu concluded that the short skulls in Europe, along with the third blood group, emerged from the 5th to the 9th centuries and arrived with the Mongol horsemen from the East.
Otto Reche
It is clear that aspects of the Asian mentality, such as cosmopolitan universalism and communism, have found fertile ground in Europe due to the “favorable” conditions created by racial mixing. It is not surprising that the remarkable German philosopher Ernst Krieck noted that the ideas of the East have never brought blessings to the West. Incidentally, the ideas of the South have also never been able to culturally elevate the North.
Ernst Krieck
Finally, it must be acknowledged that all significant religions in Europe that have been systematized into dogmas are unmistakably non-European in origin. Abrahamic monotheism, in the form of Christianity, Judaism, and Islam, with its intolerance of native European polytheism, distorts the psyche of the White man with its unnatural phantoms and disorienting norms.
The great French scholar of religion Ernest Renan once said that truth in the East is by no means the same as in the West, for the European mind seeks to assess reality objectively while the Asian mind strives to present the desired as the real. This foreignness of religious norms from the East, imposed on the racial archetype of the West, creates constant psychological discomfort and destroys the integrity of the worldview among White Europeans. The practice of double standards has literally permeated all layers of existence for the inhabitants of the Old World, and this trend, unfortunately, is increasing. Despite the formal existence of freedom of opinion, there are numerous topics that are taboo for public discussion.
Today, accusations of xenophobia in so-called “civilized society” are among the gravest charges, even though the simplest bacterium can distinguish between “its own” and “foreign.”
The well-known Soviet anthropologist Mikhail Nesturkh demonstrated in numerous studies that racial mixing inevitably leads to a halt in the species’ evolutionary progress.
Let us now turn to the practical side of our discussion.
Not only in the works of classical racial theory but also in the books of Soviet anthropologists Vasily Bunak, Nikolai Cheboksarov, and Georgy Debets, it is repeatedly emphasized that the skull of the contemporary representative of the Nordic race is morphologically closest to the skull shape of the original Proto-European. Recent biochemical and paleoanthropological research has unequivocally confirmed this thesis.
Nordic race
It is now considered proven beyond doubt that all light-skinned races of today, despite the changes brought about by mixing and evolutionary selection, descend from the Nordic racial branch, which for this reason should be regarded as the oldest.
In his studies on the issue of racial and mental hygiene, the prominent German psychologist Erich Rudolf Jaensch repeatedly spoke of the “healing of the original psychotype.” As we have just emphasized, the Nordic racial psychotype is the oldest; all European peoples and their cultures trace back to it. From the perspective of racial genealogy, it can be proven that this Nordic psychotype still underlies all biological forms of cultural activity, not only in Europe but also in other parts of the world that have experienced even a single beneficial influence of White missionaries.
We do not hesitate to call the hygiene of the European worldview — the physical and metaphysical purification of the racial substrate of today’s Europe — a fundamental requirement for our biological existence.
From the survival logic of the simplest bacterium to the grand community of the White world, one recognizes the same logical evolutionary goal, and we acknowledge the necessity of strengthening it.
