Organic Politics
By Tim Stillwell, NatParUSA Columnist
Politics has become akin to choosing a bank: figure out which brand
gives you the free toaster, and sign up there. We have forgotten, in
this flurry of self-interest, that politics was once the science of
expressing values system in the form of mass human organization. It
actually had a goal. Even more obscured is the concept that there are
political systems other than those with which we are familiar, and that
some of them break beyond the conventional structure of an economic
system overseen by a strong, moralistic central power.
As the new millennium unfolds, it becomes clear that the political
system which evolved during the past thousand years, liberal democracy,
is increasingly unfit for dealing with the circumstances under which we
find ourselves. Liberal democracy dealt well with large bureaucratic
societies roped together for the purposes of making money, but as
environmental damage and social collapse loom, fewer people are
thinking of that order when they envision future society. More of us
are looking toward ideas like localization, communitarianism and
nationalism.
We are looking in these directions because the old order has failed to
deliver what it promised. We left our previous system of government in
order to embrace the advantages promised by what is now the old order;
over the past ten centuries, we have seen that while it delivers some
of what it promises, it also brings great social decay. And what better
way for nature to underscore that point than chaotic climate decline,
depletion of oil supplies, new diseases, water shortages and famine?
The signs of failure are for the first time slapping us in the face.
People are recognizing that we are limited not by our choice of
candidates, but by our choice of political system, and that we need an
option labeled "none of the above." We need a new system because the
old one does not tackle the fundamental issues, and therefore has
created a disaster in our midst. It is almost as if our previous
political system was oblivious to the reality of its consequences.
Newer systems aim to avoid that problem and the problems of previous
iterations of human government.
The most promising concept to emerge yet is that of organic politics,
or a political system which attempts to emulate the mathematics of
nature instead of taming it. This view unites left and right, and
people from all backgrounds, in that it corrects the problems of
liberal democracy: because it required ideas to be popular in order to
succeed, it quickly drifted far away from reality into a series of
emotional and moral abstractions that had little to do with the lives
of its citizens. However, they "sounded good," which is important when
three television channels control 90% of what 90% of the population
know about politics.
Organic politics operates as complete order of its own. If one
approaches it from a far left background, one eventually reaches the
same conclusions someone approaching from a far-right background would.
This is because unlike previous systems organic politics does not
center itself around symbolic allegiances, but practical issues, and is
not designed for internal factionalism. Organic politics defines itself
around what it calls the primary question of human existence: how
should our civilization adapt to its environment and evolve in that
capacity?
Unlike conventional politics, organic politics is a system of
leadership based on the idea that we should always be getting better.
Where democracy addressed the present by allocating resources, and it
had absolute ideas ("All people should...") which substituted for a
plan of future, it was ultimately short-sighted, in that it is
impossible to explain to a crowd of voters why they should sacrifice
now for a distant future. Organic politics sees time as a continuum and
thus inherently addresses past, present and future in each decision.
This outlook creates a system that is inherently more realistic than
conventional politics, yet is also more far-reaching, in that it is
more than a political system: it is a social system in the whole as
suggested by a political structure. Unlike current politics, its
philosophical roots are more than a handful of dreamy platitudes ("All
people are..."). The genesis of organic politics is a study of the
organization of nature: the ways in which animals and plants adapt to a
chaotic world, and the benefits of such an order.
One way to look at organic politics is to compare natural structures to
its platform for certain subject areas, as this shows both its value
system and its means of applying it in practical terms for the benefit
of its citizens.
# Organs. Conventional politics believes we are equal, thus crams us
through an educational system and expects us to come up with the same
answers as everyone else exposed to that data. It is somewhat like
manufacturing machines. In contrast, organic politics recognizes that
we are each specialized for certain functions, all of which are
necessary. Some are leaders, some artisans, some laborers, and some
warriors. While this may sound like an ant colony, it also resembles
the human body. Some cells develop into neural tissue, while others
become circulatory and regulative organs, and others form the digestive
and cellular system, with a military force of white blood cells
patrolling and ejecting outsiders. This would translate to giving
people hereditary roles in our society, much as there was a
military-philosophical aristocracy and guild system for artisans in
ancient Indo-European cultures.
# Nerves. What we expect from government now is a strong central
leadership that can thrust all of its resources at any problems that
arise. However, catastrophic problems are rare and there's no evidence
that putting more people on the line solves them any faster. More
distressingly, centralized government is a huge expense. In organic
politics, there is a cascading system of nerve nets. Most decisions
would be handled by local communities, in many cases by extra-political
means such as community or liturgical groups. These local communities
would report to regional ones for only some of their functions; the
rest would be entirely up to the local community in question. These
regions would in turn report back to leaders of each geographically
distinct area, and these, if necessary, would report to a ruler of
related nations. No single part of this system would handle all of its
functions; the higher up the scale a leader is, the more likely that he
or she will deal only with problems that affect his or her entire
purview, such as war or famine. This resembles the brilliant design of
human nerves, where local reflexes handle immediate action faster than
signals can be sent to and from the brain.
# Differentiation. Natural species go through a process of
differentiation where groups of similar individuals break away and form
a sub-species, usually to enjoy adaptation for a specialized
circumstance or purpose. One common way this happens is when a group of
animals changes its primary food source, and thus must adapt to a new
balance of nutrition and hazards in acquiring this food. Interestingly,
these groups are prone to fight off members of other sub-groups of the
species, which is what enables them to remain distinct in appearance
and behavior from the rest of the species. Humans are no different.
Each race, and within it, each ethnic group or nationality, has
specialized itself according to the values found in that culture. They
understand each other the best, have similar values, and are most
compatible as mating partners. In organic politics, we do not try to
break up this natural relationship by imposing rhetoric about equality,
commonality and political or economic opportunity. We follow nature's
order and, while nothing will eliminate conflicts, find that through
history this has eliminating the large-scale ideological wars that
during the last century threatened our planet with destruction.
# Ecosystems. In the forest, the functions and needs of species
interweave, such that each has its own place and its own function.
Where conventional politics seeks to establish one behavior for all
people in a society, and enforce it through negative feedback or
economic penalties, we recognize that what is expected of a banker is
different than what is expected from an artist. The key to having a
solution is realizing how to separate the groups from one another, and
how to provide for each without sacrificing the needs of the others.
One unavoidable truth is that most groups need isolation from others;
what is acceptable behavior in the arts district, or the dock, is not
in the suburbs, and vice-versa. We would change the role of our police
forces so that they would no longer be responsible for manhandling
people into comformity to a single "averaged" behavior. Their role
would be to protect and serve, literally, and to allow local
communities to define their own standards of behavior. This serves a
dual role in that by not having a militarized police force, we protect
citizens from many of the abuses of power common to liberal democracies
despite their "freedom"-oriented dogma.
# Memory. The natural world understands two types of memory: that which
resides in the individual brain, and that which, through natural
selection, has been passed on genetically. If a species of bird lives
in a forest where two types of red berries exist, and one type is
poisonous, after several generations newborn birds will know to avoid
the fatal food. This is accomplished because those that have a bad
feeling about such nutrition outbreed all others. We can see a similar
order in human beings, where twins raised apart grew up to have similar
behaviors, preferences and even choices of mate. Our goal in social
systems is therefore to reward those who make good choices, and to
prevent those who make negative choices from breeding. This way, future
generations will intuitively make better choices, in an ever-increasing
refinement of the species toward an advancing ideal.
# Expansion. During the reckless economic expansion of the recent era,
human beings were able to import sustenance so long as there was money
to be made in a certain area, which led to the development of society
in places that were otherwise inhospitable to human beings. Without
being consciously aware of their behavior, animals live close to their
food and water supply, and therefore do not create liability
populations requiring increasing degrees of outside support. Local food
and water guarantee the most rapid quality control feedback mechanism,
as well as the sustainability of a population; additionally, their
necessity preserves certain areas from human development. Previously it
was believed the humans should take over the globe; in organic
politics, we see ourselves as having a position within nature's
hierarchy, and correspondingly, only some areas we should colonize.
# Evolution. Conventional politics deals only with the quantitative
factors of human growth. For each person, resources and laws are
allocated, and it is assumed that all people behave the same way
because they have the same motivations. We are now once again seeing
how this is not true: there is also a qualitative dimension to human
beings. Regardless of what area or ethnic group we analyze, it is clear
that in every ethnic group, some people are merely parasites while
others have a healthy mixture of physical strength, intelligence and
moral character. By rewarding those who are of higher quality, organic
politics societies encourage their breeding, thus making every new
generation better than the last. The form of "equality" that results is
one where members of a society share a high degree of capability and
awareness, and therefore there is no need to impose an artificial
"equality" that hobbles the best and places those of lesser quality in
control positions.
Currently, not all of these ideas receive a warm reception, in part
because of confusion over their partial application during the last
thousand years. Most of these partial applications were a result of
people trying to force good ideas into an incompatible context, and
thus compensating with zealotry for a needed redesign of politics as a
whole. For this reason, because organic politics is a holistic system,
it avoids these inconsistencies and will achieve a fair and enduring
application of its principles.
Organic politics joins the ancient world order with the post-modern by
overlooking political abstractions in favor of human realities. It does
not attempt to conquer reality and impose an order upon it, but to make
an order contiguous with reality, in the best interests of the people
and their environment. This arises in part from the realization that
while nature's order is not immediately comprehensible to us, it is
more durable and flexible than any human political system of recent
vintage.
http://www.nationalistpartyusa.com/VP/Organic.htm
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