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For 80 years, the great moral axiom of all education and cultural production in western liberal societies has been that
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any ingroup preference, particularly among white people, what is now called racism, is the ultimate sin. Yet,
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despite relentless social engineering to suppress it, ingroup preference persists. Why? There are at least three
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general reasons which I will call biology, icophilia, and icosalgia. Or in other words, how nature made us, love of
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the familiar, and pain when it disappears. Let's go through each.
Chapter 2: Biological foundations
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First, biology. Let's begin with first principles. Biology is the study of living systems. Living systems are the
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subset of matter that persist by self-maintenance and reproduction. To reproduce, a system requires heritable information that can be copied and
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transmitted to offspring. In living organisms, the heritable replicators are gene sequences that are copied and transmitted through reproduction. Since
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these replicators can't copy themselves in isolation, they require a vehicle that does the work of survival, resource
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capture, development, mating, and parenting. This vehicle is called the phenotype, which comprises everything an
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organism is and does, and the downstream effects except the replicators themselves. Natural selection
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differentially propagates replicators via phenotypes that increase expected replicator contribution to the future.
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The evolutionary success of replicator proliferation can be measured by inclusive fitness i.e. one's total
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genetic legacy made up of direct fitness, one's own reproduction plus indirect fitness, the reproduction one
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causes in genetic relatives. This means that helping others can be adaptive even when it is personally costly. if it
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helps copies of one's replicators in them. This principle is formalized as Hamilton's rule RB greater than C.
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Meaning an altruistic act is favored by selection when the benefit to the recipient B weighted by genetic
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relatedness R exceeds the cost to the actor C. Like all social animals, humans are therefore biologically wired to
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preferentially help and trust those most likely to share replicators with them.
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Most reliably, this means close kin. But we also compute inclusive fitness subconsciously using fast proxies like
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appearance and scent that historically tracked kinship and alliance. Overriding our biological programming requires
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costly top-down regulation by way of our prefrontal cortex, which is capable of suppressing but can never erase the
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underlying default wiring. It's worth noting that in-group preference is hardly a human-specific phenomenon.
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There is even some evidence for it in plants, which have been observed to shift into a more competitive mode when
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grown next to non-kin, investing more in root architecture to capture nutrients ahead of competitors versus when grown
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next to kin, where they relax and free up more resources for shoots and reproduction. As for animals
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specifically, a 2015 paper titled, "Evolutionary models of ingroup favoritism says, quote, ingroup
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favoritism is widely observed in nonhumans, ranging from primates to microbes." End quote. Our primate
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cousins are obvious examples, showing strong kin bias and coalition behavior.
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Females in matrineal primate societies like macaks and baboons form clicks with their maternal relatives. And in
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chimpanzees, the males of a troop band together and coordinate border patrols, brutally attacking members of rival
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chimp groups. Robert Seapolski, professor of neurobiology at Stanford University, said in a 2018 interview
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that quote, "Primates are hardwired for us them dichotoies. Our brains detect them in less than 100 milliseconds. Our
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views about things are driven by implicit unconscious processes. A hormone like oxytocin makes you nicer to
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us and crappier to them. What hormones are good at is magnifying things that are already there. That tells you that
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us and them is a fundamental fault line in our brains. End quote. Seapolski's conclusion has been corroborated many
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times. A 2020 study on chimps published in the International Journal of Primatology has even found that competition between groups enhances
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in-group cohesion. Quote, "Our findings indicate that the link between outgroup hostility and competition and in-group
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solidarity and cohesion is shared between humans and chimpanzees." End quote. Primates are by no means the only
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animals to engage in tribal behavior commonly observed among many groupish animals from mircats to lions and wolves
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to ants. And this is little wonder considering that under game theoretic conditions across generations, ethnosentrism proves to be the winning
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group evolutionary strategy. Both in computer simulations and in reality. To summarize, the first reason in-group
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preference persists despite 24/7 anti-racist social engineering is that in-group preference is not fundamentally
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an ideology you learn, but a biological default. Natural selection built organisms to preferentially invest
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trust, empathy, and aid in those most likely to share their replicators. And although education may suppress its
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expression, it cannot erase the underlying cognitive machinery. We must then understand that those wishing to permanently suppress this biological
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default are quite literally saying that the way nature made us is evil. And so, ironically, the liberal proves to be a
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sort of Calvinist in asserting that we are as natural beings totally depraved.
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He begins from a doctrine of inherited moral corruption, then demands perpetual self-serveillance to keep one's primal
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impulses repressed. The liberal prescribes not repentance and submission to Yahweh, but repentant submission to the inexurable escalator of moral
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progress, an ever advancing tribunal before which yesterday's normal becomes today's sin, and any relapse into the
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natural is treated as heresy. The second reason for the persistence of ingroup preference is iicophilia. A word from
Chapter 3: Oikophilia and the familiar
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the Greek meaning the love of the familiar places, people, customs, and inherited ways of life that make a
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community feel like ours. The French historian Koulange wrote in his seinal work, the ancient city, quote, it will
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perhaps appear strange to find love of home counted among the virtues, but it was so counted among the ancients.
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Ulisses, when countless treasures and immortality itself are offered to him, wishes only again to see the flame of
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his own hearth fire. End quote. What Koulange is pointing to is a profound felt gravity toward the home world that
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formed you, the hearth, the hills, the dialect, the rituals, all that makes up the familiar coordinate system in which
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you learned what is safe, what is normal, what is honorable, what is shameful, and what kinds of people you can rely on. Icophilia is a love of
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one's inheritance and living tradition, a loyalty to the particular network of places and persons through which life becomes intelligible and trustworthy.
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This is why it persists even under aggressive social re-education. You can command people to speak in universalist slogans like one race the human race.
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But you cannot simply delete the deeper fact that the familiar is processed by an organism on a deep subconscious level
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as that which is low risk, legible, navigable and desirable while the unfamiliar is processed as high
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uncertainty, high cost and even repulsive. And because society and civilization are the extension of a
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people's home, iicaphilia scales and becomes love not only of one's house but of one's world. One defends the familiar
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because it is home, because it is ours, because it is the inherited order that makes life coherent for us. This is part
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of why migrants make the societies they move to a lot like the ones they left.
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You see, iophilia in every aspect of their daily life. People cluster within the familiar, transact inside familiar
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networks, and rebuild what feels like home wherever they go. A survey of Mariel Cuban refugees in Miami found
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that 86% lived in Cuban neighborhoods and 75% shopped mostly at Cubanowned stores. The point is that people seek to
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maintain familiar conditions because that's how humans lower risk, raise predictability, and sustain cooperation.
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To summarize, the second reason in preference persists is that icophilia is not an ideological error but a natural
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orientation toward the familiar. Those who wish to suppress icophilia are asking us to treat our love of home as a
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sin and to regard affinity for our own as something that must be confessed and overcome. The liberal universalist
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offers salvation through abstraction, preaching conversion into a floating dassinated citizen of everywhere and
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nowhere whose highest virtue is perpetual suspicion of his own natural attachments. The third reason for the persistence of in-roup preference is what I'm calling.
Chapter 4: Oikostalgia and loss
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By this I mean a profound sorrow stemming from the actual and/or anticipated dissolution of the familiar
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places, people, customs, and inherited ways of life that make a community feel like ours. This is the flip side of the second reason. That which we love, we
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seek not only to create and preserve, we also mourn its loss. Iophilia is love of the home world. Aostalgia is grief at
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its death. When a group perceives that its way of life is threatened by dissolution, dilution, or replacement, they understand at a subconscious level
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that those replacing them will neither preserve nor perpetuate their ways of life, but instead reshape the cultural landscape to reflect their own traits,
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which is after all only natural. While it is true that individuals can admire a foreign civilization, study it, and even
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adopt aspects of it, it is also true that the maintenance and perpetuation of a culture and civilization depends on the ongoing investment and reproduction of the biological core that created it.
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Russian civilization would not be Russian civilization without its Slavic backbone. Japanese civilization without
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a majority Japanese population would simply not persist, not as anything more than an openair museum at best, and not
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that for very long before it was remade in the image of its new inhabitants.
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[music] The culture manifest in a particular civilization is to a large extent the extended phenotype of those people that created it. We imprint our
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preferences, our moral [music] sentiments, and our social technologies into the world. We carve our values into stone, law, habit, architecture,
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calendar, [music] and story. We don't just live in an environment. We build our world and mold it in our image into a structured field of meanings that makes [music] life intelligible to us.
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Civilization is arguably the apex expression of collective human endeavoring, the glory of man, not as a
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solitary animal, but as a coordinated [music] intergenerational project. It is the effect of billions of manh hours of
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blood, sweat, and tears. The result of countless unseen sacrifices. And like any information system, it requires a
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carrier medium. And the carrier medium of a civilization is its people. The biological substrate from which it
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emerged. Europeans currently are not merely losing policy disputes to political rivals. They are losing that
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carrier medium that keeps their world alive. The object of loss is not simply territory but a future in which our home and our kind [music] continues to exist in recognizable form.
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So Iostalgia is not irrational nivist bigotry. It is the [music] natural response to watching the conditions of
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one's continuity dissolve. What took millennia to build is being unwound in just a few years. [music] And it will not be spontaneously
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reassembled because the people who built it and those for whom it was home will no longer exist with sufficient numbers, cohesion, or sovereignty to [music]
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rebuild it. Absent some kind of reversal, this will not be a temporary setback. It will be permanent. Those
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vilifying [music] our in-roup preference are doing nothing less than demanding civilizational suicide, a forfeite of
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our inheritance, an abdication of our right to self-determination, and a surrender of our will to life [music] and continuity.