Quite how it is, I do not know, but since a worryingly recent when, we have run away from applying objective standards (are there truly any other standards?), both to man and nature, to embrace the new and highly fashionable absurdity of picking and choosing at whim, what parts of nature, man, a being within nature, partakes of. Any who choose to take but ten seconds of their time to pencil an Euler diagram will see the absurdity of this trend; but, alas for truth, it seems this strange and decadent hypocrisy has been fated to enjoy popularity in our timeless time.
The hypocrites maintain that man is animal, that evolution is true, but at the same time, that man is an unmarked slate, exempt totally from the forces of speciation which they hold to affect all other animals. Unfortunately for the logical, the loud are victorious, and at least for the time being, we must seem to kowtow to their freshly-cast idol of "social constructivism."
Perhaps Orwell gave us a better name for this philosophy, for "doublethink" is necessary if we are to accept it as true:
We must say: 'Man is an animal, man is not an animal.'
We must say: 'Evolution applies to all animals except to the animal man.'
We must say: 'Darwin was right on all general points of his theory, with the important doubly-underlined *exception* that the *universal* laws of speciation apply also to the animal, homo sapiens.
Of course, none of these statements is true, but these and greater absurdities are necessary to confront if we wish to hold popular tenets of faith such as: "Man is a blank slate," "All men are, without qualification equal in all respects," "Race is skin deep," "X is a social construct."
The latter is very intriguing indeed, for it prompts the question "what, if X be a social construct, is the origin of society?"
The answer, unsurprisingly, has been known for thousands of years — the curious will find it outlined in Aristotle's Politics (book I sections 2 and 3), and also in Hesiod's Works and Days — doubtless, there are more examples, for even language implies it. The gist of what Aristotle says is this: "A state (by which he means a nation, or ethnostate) originates in the institute of the family, which extends over time to compass all the members of a village (extended family/ethnic group); monarchy is the primitive form of government derived from the appointment of a paternal elder, as occurs in human family groups." Essentially, nature, a non human, impersonal set of causes precedes culture, society and the state, which men make, because "man is by his *nature* a politcal (city-building and socialising) animal (πολιτικὸν ζῷον)."
Put in more darwinian language this would be: man is genetically determined to be a social animal, and thus his society owes its existence, and a large part of its character to his ever-changing nature.
The modern social constructivist view when compared to this, may be seen in its naked circularity: "Man is socialy determined to be a social animal."
Could there be a more absurd departure from logical priority?
It is understandable why social constructivism is popular, for most intellectuals these days cleave to bastardised forms of communism; for a communist, any idea of immutable nature is anathema, since it puts a big question mark over the his dreams of social engineering and naïve transhumanism. Perhaps, runs the logic, human beings are, by the invisible hand of nature, fated to make unequal societies, since the material of those societies is made unequal by nature. Perhaps hierarchy is an expression of immutable, and utterly impersonal natural difference, rather than the culturally constructed machinations of "the powerful" (why are they powerful?). Perhaps then it is *impossible* for inequality to be fixed, unless the population were replaced by clones.
For it runs that the rich man is rich, because he is better at surviving in a capitalist society, and the party man is responsible for mass death, because he is particularly good at surviving in a communist one. Change the system in whatever way, and an oligarchy of well adapted men will always arise. (Do we not see this in all societies?)
The main focus of this book however is the objective differences between races, not just in their appearance, which differs to suit the environments in which they evolved, but in their psychologies. This latter aspect is very important to grasp, as it has an important bearing on modern politics, especially now that all Western societies are "multicultural."
For instance, the fad of deploring "institutional racism" is cleared up when one understands that different races score wildly different averages on psychological tests of personality and intelligence. That different races have different tendencies towards different mental illnesses reflecting these real differences. And that, if one society is made over thousands of years by a race to suit its own average temprement, it follows that a different race will find that society difficult to live in. It will do poorly, and will end up full of resentment and envy. Of course, the institutions play a role, but at the root of it is a real difference between the average temprement of the individuals within the system.