The Metaphysics of Culture: Definitive Absolute Philosophy

By Rod Cameron

In this new and persuasively argued study, philosopher Rod Cameron argues that definitive absolute Idealism changes the definition of logic, annuls ethics, and diminishes objective truth. Entitlement to “logic” is due to knowledge of the logos. The logos is religion and reasoning’s common origin. They are thus made compatible. Logic accesses ontology: a metaphysical realm of causation. Logic performs philosophy’s missing function: synthesis. The individual and the nation, Cameron argues, share the same essences. This correlation allows the nation to cater to the individual. It answers major political questions and discloses purposefulness in history.
Ontology and this teleology define culture, which allows “race” to be categorized as an attribute of culture. Joined to absolute truths, race matters. Defending culture rebuffs both multiculturalism and antiracism. The ability to defeat pseudo-absolutes is vital for our existence and effectively preempts authoritarianism. Those searching for meaning in these troubled times will absorb Cameron’s clear exposition of these concepts with great interest.

• Language: English
• Publisher: Academica Press
• Release date: Mar 15, 2022
• ISBN: 9781680537611

Rod Cameron

Born Christmas Eve, 1951, in Otorohanga New Zealand, Roderick Leighton Cameron attended Wanganui Boy’s College [1966 – 70], and worked as a Forest Research Technician. His job supported a slowly gestating, magnificent obsession with absolute philosophy.Cameron was a member of the Values Party from 1974 to 1977 – an early Green Party that ceased around 1980 and reappeared as the Green Party. The left – right considerations of the day encouraged Cameron to compose an absolute answer to political economy from which his interest in metaphysics began. Camerongrew tired of leftish idealism and left politics to privately study philosophy to find the origin of absolute answer.Original philosophy cannot be taught and absolute philosophy did not exist. There was no purpose in going to university. As it transpired, his instincts aligned with absolute idealism, and a natural absolute Idealist is the person least likely to benefit from academic tuition. In fact, the restart of philosophy that is implicit to Idealism, means tuition would be a hindrance.There were three milestones in the development of Cameron's metaphysic. Chronologically they were:1. conceiving the logic of political economy;2. the systematising of my ontology with the aid of Jungian archetypes, and3. the discovery of Hegelian dialectic movement.Cameron's biographical facts are routine, ordinary – incomparable to intellectual moments like these. The logic of political economy was highly pertinent to his involvement in politics, an answer at a certain time and place. Ontology and archetypes met to create a moment when politics, psychology and Ideas formed a confluence in his mind. Finding Hegel contributed significantly to the historicism that naturally follows ontology, but there was also the euphoria of finding like-minded thinkers.Cameron's life has been about making amateur philosophy from-the-sticks ready for a big stage.

Book preview

Preparations:

An introduction in five parts

This book is about the Absolute, its logic and its Truths. Logic and Truth are not human precepts. Synonymous with the Absolute is creativity. Logic is the design for everything. A single cause for everything is incomprehensible to objectivists, which indicates how deep metaphysics plumbs to find universal reasoning.

Philosophy had to start with objective truth and ethics. It is known that truth cannot grasp the Absolute, but that does not deter liberals from promoting values as absolute. Philosophy’s mission is to find absolute Truth. When found, a few values can be reinterpreted as absolute, but there is no continuity from truth to Truth. Ethics ends because goodness has no reality. There is no profit in objective truth, so Idealism has no interest in truth.

To make the restart of philosophy manageable, the Introduction is presented as five synopses under the heading, Preparations. The synopses address the heterodox nature of Truth, the redefining of reality, the end of ethics, how philosophy undergoes metamorphosis by the transcendence of a dualism and then there is a regular introduction.

Heterodoxy Rules

Reality is Not What It Used to Be

The End of Ethics

The Metamorphosis of Reason

Introduction

i. Heterodoxy Rules

Absolute Truths are entirely a different species of truth – when dualistic deficiencies are acknowledged, one would not want Truth to connect to truth. Absolute Truths are creations of a logic that synthesises. Synthesis is the antithesis of reductionism, so Truths cannot avoid being heterodox.

The bombshell Truth is absolute endorsement for racial nationalism and the concomitant termination of ethics and liberalism. This heterodoxy warrants immediate explanation. Racial nationalism is the most seriously misunderstood political stance, ever. It is not elucidated by ideology, though liberals refer to nationalists as far-Right. Nationalism is a reaction to liberal multiculturalism and antiracism. These values are subverting the West. The problem is existential and the solution can only be philosophical. Another consciousness is required to prove the above values are evil and the only alternative is absolute consciousness.

Consciousness grows via politics. There has to be an appropriate political problem for people to connect with the abstractions that elucidate absolute consciousness. Racial nationalism is a climactic development in rational evolution because race is joined to an absolute phenomenon: culture.

To liberals, antiracism is indubitable, incontestable and sacrosanct. In their estimation, only miscreants choose to oppose it. Racial nationalism is not represented by values. It needs an absolute philosophy and a positive categorization for race. Relief lies in synthetic logic establishing race is an attribute of culture. Concomitant with elevating the status of race comes the annulment of ethics. Culture—race [meaning one culture—one race] is the reality that antiracism should contend with. When genuine absolutes are known, it is High Noon for ethics and liberalism.

Unless the incompetence of truth, ethics and liberalism are understood, nationalists will begin a violent campaign against liberal value-rigidity. Liberals will defend values against forces which are of their making. This is how dualistic consciousness and Western civilization evolves. Roman Catholics begot Protestants, monarchs begot parliamentarians, and capitalists begot socialists. This violent progression is the work of ethics and truth. Liberal value-rigidity and nationalist reaction is what Idealism seeks to avoid.

In the grand tradition of misrepresenting and demonising opponents, liberals see nationalists as neo-fascists, white supremacists and purveyors of hate. In Truth, liberals complement fascists as incompetent ideologues. Since it is real, race could not avoid becoming entangled in ideology. Culture—race was hideously misrepresented by Nazism. A Truth cannot end in distortion. Determinism has a way of revealing Truth, only, it takes time and tragedy. Enter the famous dialectic. Nazism’s holocaust was followed by liberalism’s multiculturalism; liberalism is dialectically joined to fascism, making liberalism the reactionary participant of a process that leads to absolute consciousness.

On race, the Nazis were closer to the Truth with one culture, one race. Ideologies get something right and something wrong. Liberals cannot imagine anything is wrong with antiracism and they cannot imagine Nazis getting anything right. Ethics does this. It convinces progressives they are absolutely correct. Then ethics reinforces the other side of an issue. Eventually, ethical transgressions rouse a real absolute and ethics’ duplicity is evident.

ii. Reality is Not What It Used to Be

While progressives seek a better future, Idealists search upstream for preordained archetypes that precede appearances. The biggest archetype is culture. Every culture imitates the archetype of culture. Archaeologists recognise the same patterns of behaviour in every civilization, but they cannot detect the archetypal cause. The identification of this archetype is our salvation, because preordained paradigms answer major political questions and put Reason at the heart of religion.

Life’s most earnest endeavour is to seek the logic that synthesises. This logic delivers Truths that systematically extend from heaven [creative cause] to earth [relative appearances]. Were Idealism’s raison d’être believed, thousands would seek the logic, but metaphysical aptitude is rare and pertinent information is eccentric.

Logic is found in the Special Theory of Relativity. The Special Theory is a scientific Truth; ipso facto a theory about relativity must be absolute, yet scientists cannot grasp what in the Special Theory is absolute because objectivity cannot plumb metaphysical depths.

Objective truths are piecemeal, do not cohere and do not describe reality as a whole. There is more to reality than meets the eye. A nation and a culture are absolutes / realities that only the mind can see, via abstractions. Nothing apparent is absolute and deserving of absolute conviction.

Objective truth no longer enjoys confidence. Academic prowess is earned by diminishing truth and equating it with bias and opinions, which is not altogether wrong. Scepticism would be better employed interrogating values, but it will not get far because values are popular illusions. Illusions are impervious to truth. Four values: democracy, citizenship, peace and impartiality, are rescued, but values premised on goodness are ended.

The crux of metaphysics is this Truth: a nation’s metaphysics are identical to the individual’s metaphysics. Society is organised to serve human nature by the nation’s metaphysical order duplicating the metaphysics of human nature. This is the basis for ontology: the grounds for human existence.

The basic political question is: What is civil society? Ideology: capitalism versus socialism, attempted to answer this question, but it cannot, because civil society involves absolutes. The civil society question is solved and democracy is part of the answer, but not liberal democracy. Idealist democracy is based on actualities and the logic of their assembly. Equality underpins liberal democracy. It is a contrivance, the embrace of which, leads to cultural—racial suicide.

Dualistic absolutes are monist and unreal. Monism attributes creation to a singularity, e.g., God. It aligns with objectivity and hierarchy. It cannot tackle causation. It is an artlessness guess about reality. Received wisdom maintains logic is objectivity, reductionism is logic’s modus, reality is the objectively accessible parts of the world and the creative cause cannot be rationalised. These opinions are wrong.

Attributing creation to two-principles, e.g., yin—yang, is dichotomous monist. Logic is dichotomous monist: the Absolute self-differentiates. Hallmarks of logic are impartiality and normality. Objectivity can be impartial, but when values intrude, truth defers to ethics and partiality prevails. Objectivity cannot grasp normality. Normality is explicated by Truths.

Logic entirely relates to immanence / causation / absolutes / ontology – not apparent stuff. Politically, logic is concerned with political economy, civil society, peace, environmentalism, culture and identity. The deftest Truth is the first Truth: the logic of political economy. It introduces dimension into reasoning with a diagram that arranges actualities in accordance with logic. Ethics’ fate is sealed when logic does not account for goodness.

The metaphysics of culture is the conditions for peace. Peace per se is not a Truth. Peace is another attribute of culture.

Whatever its type: ideological, dynastic, theocratic or opportunistic, logic invalidates authoritarianism. Values do not worry authoritarians. Values are forever arguable since duality has no genuine absolutes.

China’s assertiveness can be arrested by philosophical censure. The Chinese Communist Party is without legitimacy. Aggressiveness conceals its leadership’s anxiety about legitimacy and economic growth is the Party’s de facto warrant. A state of emergency, perpetrated by transgressions, is a strategy that covers for lack of popular support. China is a philosophically-crippled disgrace, debased by authoritarianism. For a nation concerned for face, it is shamed as aberrant and malign. The country that gave us yin-yang is far removed from the harmony of the universe.

Alternatively, and more likely, Chinese authorities are not worried about legitimacy. They are giddy with power and purpose, engrossed in a world-historical destiny intent on making a socio-political statement that overshadows democratic capitalism. This sense of purpose is on a collision course with the West and the environment. It can only be deterred by regime change emanating from a bad conscience, troubled by deviance. The Chinese Communist Party and its administration is invalidated by an irrefutable philosophy declaring it deviant.

The West needs to decide if Idealist logic is the correct logic. Internally with antiracism and externally with national security, the West has existential issues that demand it grapples with absolute Truth. The telos [end] of Western teleology is rejection of duality, recognition of absolute Truths and the adoption of absolute consciousness. The first two provisos are met with this metaphysic.

Peace and race are attributes of culture. Peace depends upon irrefutable, absolute Truth. It follows that peaceniks will have to accept racial nationalism to be True to their conviction. Such an unimagined ‘convergence of the divergent’ is a measure of how far ethics separates moral idealists from what is normal and Idealism makes opposites recognise the Truth.

iii. The End of Ethics

Ethics is duality’s absolute. It is woeful, it could not be avoided, and it should have always been recognised as a surrogate, but dogma, such as the Ten Commandments, has a dominant influence. Ethics is ended for having no reality, being relative, duplicitous and subversive.

There is no goodness. Absolute Truths do not give credence to goodness, so ethics has no reality. In practice, ethics is relative. When ethics seems to be irrefutable, as per antiracism, it is subversive. Objective truth is an accessory to ethics’ treason. It needs ethics and is oblivious to values being open-ended illusions, while culture is a closed system. Eventually a moral stance clashes with an absolute condition. That clash is focused on race. When the conflict is properly interpreted, moralists are disgraced, ethics ends and liberalism is wrecked.

Is racism acceptable?

Is war acceptable?

Is liberalism acceptable?

Is abortion acceptable?

Is homosexuality acceptable?

Moral replies to these questions are opinions. The above five questions are answered in the metaphysic. It will be appreciated that yes – no, good – evil, do not begin to contextualise the answers. Their metaphysical dimensions remove the questions from simple verdicts.

There is no goodness a priori to provide consistency and rouse rational conviction. Ethical pretentiousness needs to be juxtaposed with the inability of ethics over 2500 years to be of benefit to epistemology. No fund of ethical wisdom has accumulated to fix ethics as a great tradition with a legacy of incremental benefits that point the way to human refinement. In history, ethical attitudes define past ages. When an ethic become passé, obsolescence ironically lends support to the idea that ethics is improving and progressing.

The key to understanding life is causation. The logos is causation and it is synonymous with logic: the design of creation. Jesus Christ was the logos-incarnate. To know his mission is to know logic, but it was not straight forward. Christ’s mission was ostensibly moralistic, but His spiritual purpose was not moralistic. Outwardly, His mission was the enablement of ethics. Christianity gives unconditional support to this perspective. Ethics helps consciousness to evolve, but ethics was not True to Christ’s divinity. Christ clearly states, creation is dichotomous monist, i.e., … the Word was with God, and the Word was God. John 1:1. And, … you believe in God, believe also in me. John 14:1. To know Christ the logos, His relationship to the Father, and his mission, one has to know Truth and teleology. Teleology is purposeful development in history through antagonisms.

Once a people adopt ethics, determinism begins. It ends with Truth, logic